of their mouthes and sparkles of fire leape out the smoke they send out is like a seething pot or caldron 4. As the spirit of truth is a peaceable and meeke spirit so neuer shall a man finde a bitter spirit conscionably vtter pure truths neither indeed will truth Gods darling dwell with such And what lowder lie then to charge Gods children with damnable heresies Let all antiquitie be searched and we shall finde three things which must concurre to make an heretike 1. The broching of something contrarie to the Articles of faith 2. A departing from the Church vpon it with profession of drawing Disciples 3. After solemne admonition a stiffnesse in such error and faction None of which if they can be found in such as to whome all are imputed Let euery man iudge whether such boldnesse in any man deserue not more open reprehension and censure whereby such might learne at length to spare the credit of such who are so farre beyond the reach of their enuie as that they iustly pittie their weaknesse and solly and not with them attempt any more the discouering of their fathers nakednesse which were a good way to couer their owne Vse 3. Let none looke to be spared in the Ministerie if they will be incorrigible no not great ones If any people might looke to be spared surely they of the circumcision might beeing a people of such prerogatiues But 1. Paul preferres the Churches good aboue their credit 2. As God hath no respect of persons no more hath his word 3. When great ones are more seuerely taxed inferiours will feare the more Doctr. 2. Note further who are to be reputed the chiefe plagues of the Church and the archseducers of the world euen they of the circumcision that is such as ioyne the lawe with the Gospel and works with faith in the act of iustification for they â—each such doctrine as abolisheth from Christ and maketh him profit nothing and that in such manner as men can hardly shift or auoide them for they slily glide into the extraordinarie commendation of that the Scripture also commendeth and attributeth too much vnto that which the Scripture ascribeth somewhat vnto As for example Circumcision in the prime of it was an ordinance to seale the righteousnesse of faith and for a time was worthily in such reputation as that death is iustly threatned against the neglect of it be it in Moses himselfe These seducers taking hence occasion goe one step further and will haue it a meritorious cause of saluation and consequently will not haue it dated when the Lord hath expired it but albeit the bodie hath appeared the shadowe must remaine The Popish teachers at this day are the iust heires of these seducers as appeareth in these particulars the Iewish teachers would professe and teach Christ but not alone for he must be ioyned with Moses and all the former rites and all these with Christs merits must be iumbled to iustification Euen so Popish seducers sit with Antichrist in the Church of God and professe Christ but together with Christ they must merit something themselues and so make themselues debters to the whole law And further they make the works of grace almes prayer fasting contrition yea their owne rites and traditions obserued meritorious causes of saluation for they promise life eternall to masses indulgences auricular confession vowes pilgrimages c. and so tread in the verie steppes of these seducers 2. Againe as the Iewish teachers dealt with circumcision so doe the Papists with our Sacraments which because by diuine institution they are signes and seales of Gods mercie and faithfull couenant they turne them into physicall not conduits but causes not containing onely but conferring grace euen by the worke wrought 3. Further as the Iewish teachers lead their disciples to stand vpon outward shewes and prerogatiues as that they were sonnes of Abraham had receiued the law circumcision in their flesh and were distinguished into diuerse famous sects as Scribes Pharisies Sadduces Essees c. The verie same things in effect doe Popish teachers force men to stand vpon as false antiquitie fained succession dissembled chastitie hypocriticall orders as of Francis Dominicke Benedict and an hundred more according to whose rules whosoeuer walke mercie and peace they pronounce vpon him such cannot faile of life euerlasting but as for beleefe in the Sonne of God seeking life by that means it is the least of their labour Thus doe they with those seducers publish lies and dreames of their owne hearts that Gods people may forget his name that is the grace and mercy of God in Iesus Christ. Vse 1. This point letteth vs see how pernicious and dangerous the Popish doctrine is which whosoeuer holdeth and maintaineth is abolished from Christ and fallen from grace Paul is not more confident in any thing then this that the ioyning of any thing with Christ as the matter of our righteousnesse is the cutting off of a man from Christ Gal. 5.3 Behold I Paul say and testifie that if yee be circumcised that is with opinion of righteousnes by it or confidence in it for else at this time the worke of circumcision hurt him not that kept himselfe from confidence of righteousnesse by it Christ profiteth you nothing so we testifie truely against the Papists that so many of them as will be iustified by the works of the lawe are fallen from Christ. Now because their doctrine teacheth this and he is not an absolute Papist that beleeueth it not we truely conclude that it is a doctrine leading from Christ and the absolute Papist hath no part in Christ. Obiect Doth not Iames make a cooperation of faith and works Ans. Yea but not in the act of our iustification nor in the matter or worke of our saluation but onely in the declaration of the sinceritie of our faith and truth of our conuersion which by fruits of righteousnesse we shew to be voide of hypocrisie so as let faith and works ioyntly concurre in the approbation of our iustification but in case of making vs righteous before God away with the works of the law if thou meanest to haue part in Christ these will neuer stand together here let Moses die and be buried and let no man euer knowe where he was laid to raise him againe This point shall be clearer when we come to those words of our Apostle Wee are not saued by the works of righteousnesse which we had done In the meane time dare Paul affirme of the lawe of Moses Gods owne lawe that he that holds vnto it to be iustified by it is fallen from Christ what would he haue said of their desperate and irrecouerable fall who looke for iustification out of their owne traditions vowes inventions the drosse and chaffe of their owne deuises of all which the Lord will say who required these things at your hands Let vs beware of dogges the propertie of whom is to returne to their vomit
himselfe or builded without his owne strength while it teacheth that there are some meritorious works which serue to prepare men to their iustification and that there is a cooperation of mans will with Gods grace in the first act of conuersion a doctrine full of pride and vanitie as though the Lord did not first by setting his loue vpon vs make vs louely rather then finde vs so Besides if our iustification saluation were partly by grace partly by our own dispositions preparations grace were not euery way grace consequently no grace at all The Prophet Hosee sheweth the nearest reason that we can reach vnto of this grace of God I will loue them freely but wherfore not for any disposition or desert in them but because my wrath is turned away If we be about the doing of any good it is not I saith Paul but the grace of God in me that doth it for as it was in the building of the second Temple Zerubbabel who represented Christ must lay the highest stone of the building notwithstanding the high mountaines that is the strong opposition of the enemies and this he must doe not by armie or strength but by his spirit so in this liuing Temple which we are the Lord himselfe both foundeth the lowest and laieth the higest stone not by our arme or strength nay we rather haue mountaines of impediments to hinder this greate worke and our selues are the greatest enemies to our owne building but by the power of his spirit which maketh all plaine before him Yea further whereas the abstaining from the least euill is good though the least good euen this is denied to our power and laid out of our owne reach and must be giuen vs from the father of lights Let the Papists therefore sacrifice to their owne nets and burne incense to their yarne as though their owne hand had made them rich and their owne arme happie but let vs labour to see 1. how woefull creatures we are by nature and be ashamed of our selues and sinnes 2. flie to this infinite grace and mercie which is the liuing fountaine of our welfare 3. returne the praise and honour of all our good to the right author of it which is the right vse and end of all the doctrine of free election iustification vocation and saluation all which are noted by Paul to tend to the praise of the glorie of his grace yea and of all the Gospel which is to stop euery mouth and cause all that would finde saluation and happines to seeke and finde it onely in God and the riches of his grace Vse 2. This free grace beeing the fountaine of all blessing it behooueth euery man to seeke it in the first place for himselfe and others to whom he wisheth any good get grace for thy selfe or another thou hast gotten peace a lesson obserued of few Husbands Fathers Masters who whilest they beate their heads till thy quickly become hoarie with cares for the purchasing of outward things for themselues and theirs scarce dreame of the best blessings and of purchasing by laying hold of the couenant for themselues and theirs the grace of God in Christ which is the portion of verie few Many say who will shew vs any good and can reioyce when their corne and wine and oile is encreased but to say Lord lift thou vpon vs the light of thy countenance is the voice of the smallest number Thus it is too plaine that the spirit of prayer and supplication hath no delight in the most who can heartily pray for daily bread for health for wealth in the want of them but neglect the fountaine which is Gods grace and mercie in Christ and no otherwise doe they craue for others then they haue done for themselues in these distempered prayers resembling sicke persons both in that they haue more sence and griefe for the fits of their sicknesse then for the cause as also that they most desire that which standeth with the feeding of the vicious humor which should rather be purged and expelled The spirit of God is the spirit of wisedom and directeth to a more compendious way of preuailing with God and so teacheth vs to aske as that we obtaine farre more then we haue asked or that which is farre better Doctr. Onely they that are by grace and mercie accepted of God haue their portion in this peace here mentioned Reas. 1. Peace that is all kinde of prosperitie is promised onely to the godly Psal. 1. they shall prosper in euerie thing and the Apostle pronounceth it onely vpon the Israel of God 2. it is accordingly bestowed vpon those onely that are iustified by faith Rom. 5.1 seeing they onely haue peace with God which is the principall part of it 3. to shewe it to be a fruit of Gods grace sundrie phrases in Scripture might he alleadged as that it is called the peace of God Philip. 4.7 and that God is called the God of peace 1. Thess. 5.23 as also that difference which is worthie to be obserued betweene the salutations of the old and new testament In the old Testament grace and peace are neuer ioyned the ordinarie forme of salutation was Peace be with thee peace be to this house goe in peace but the Apostles after the mysterie of redemption was reuealed and perfected before the ordinarie salutation prefixe this word Grace or mercie or both that as they are neuer ioyned in the old Testament so are they neuer separated in the new to shewe that we cannot looke to haue one of them alone or separate them no more then we can safely sunder the branch from the roote or the streame from the fountaine Vse 1. Here is an other motiue to stirre vp euery man to seeke to partake in this grace euen as he desireth sound and setled peace Who is the man that desireth to see peace and good daies here vpon earth among men let him lay the foundation of it aboue with God Wouldest thou not offend men nor that men should offend thee be carefull that thou offendest not God Wouldest thou be at peace with the creatures and haue a league stricken with the stone in the wall and beast of the field the way is by beeing at one with their Creator whose hoasts they are then shalt thou walke safely vpon the lyon tread the basilisk vnder thy feete wouldest thou find inward peace in thine owne heart conscience to stablish thee in thy combat against terrors of sinne and temptations of Satan thou must serue vnder the Prince of peace and become a subiect vnder him who will possesse thee with such peace as shall make thee in mourning and suffering persecution for righteousnesse reioyce not onely in the promise but in thy possession of a present happinesse wouldest thou haue all enmitie subdued vnder thee and thine enemies become friendly then let thy wayes please the Lord. In a word wouldest thou enioy all prosperitie
sinner before God regeneration is indeede a companion of it but no part of it besides he saith not we are iustified by grace but by his grace which is euen his gracious accepting of vs in his Sonne and not for those graces which he worketh in vs which are ours after he hath once giuen them 2. Whereas the Apostle Rom. 1.7 saith that by the Gospel the righteousnesse of God is reuealed by this righteousnesse cannot be meant that iustice of his whereby he satisfieth himselfe against sinne for that is more manifest in the law the Gospel is a kind of mitigation of it neither any righteousnes though of God in man which properly is not called the righteousnesse of God being imperfect in part and mingled with much staine of sinne therefore necessarily must be meant of that righteousnes which himselfe imputeth accepteth a sinner perfectly righteous in which is able to acquit him before the barre of his iudgement as no qualitie in the beleeuer is able to do 3. This Euangelicall righteousnesse which fully acquitteth vs before God is opposed to our owne best righteousnesse Philip. 3.9 not hauing mine owne righteousnesse which is by the lawe but that which is by faith in Christ which place is worthie our further opening as a notable decider of this maine controversie betweene our aduersaries and vs. In which it is plaine that the Apostle speaketh of two kinds of righteousnesse the one which is a mans owne not hauing mine owne the other which is an others and that is Gods or Christs The former he calleth the righteousnesse of the lawe namely whereby a man through obseruation of the lawe is accounted righteous and in this Paul would not be found not that he would not be found fruitfull in good workes but he would not be iudged by them they being in comparison of the lawes puritie and perfection a stained clout The latter in which Paul would be found that he might finde acceptation in the sight of God is not his owne but an others 2. not obtained by any works not excepting the best but apprehended by faith which cannot be said to lay hold on any thing within vs but something which is without vs. 3. it is of God through faith that is such a one as God freely through his Christ giueth vs and maketh ours not by putting it into vs as other graces but by imputing it vnto vs and by this meanes acquitting vs and 2. of such a person that is God as well as man seeing otherwise euery man is depriued of the glorie of God These two the Apostle euerie where so opposeth that whosoeuer cleaueth to the one falleth from the other and whosoeuer will be iustified by the righteousnesse of the lawe is abolished from Christ which must not be so conceiued as that they are not most friendly and necessarily knit in the same iustified partie but that in the act of iustification they can no more agree together to the presenting of a sinner righteous before God then can the most contrary things in nature be accorded in the same naturall subiect Obiect But the Papists cannot endure the word imputation or that one should stand righteous by anothers righteousnesse no more then one can be learned by another mans learning Answ. What blindnesse is come on them that cannot endure the Scriptures phrase Psal. 32.1 blessed is the man to whom the Lord imputeth not sinne 2. Cor. 5.19 God was in Christ reconciling the world vnto himselfe not imputing their sinnes vnto them and the phrase of not imputing sinne and imputing of righteousnesse is repeated in Romans 4. tenne times so as they must needs be strangers in the Scriptures to whom it soundeth strangely Againe although there be in men who are singular persons proprietie of learning wisedome and gifts yet there is a common righteousnesse betweene Christ and the beleeuer who now are not two but one flesh bone and bodie Neither need it seeme so strange as they make it for the Lord to impute vnto a man that which is not his owne for we say that nothing is imputed to vs but that which is our owne but a thing is ours two waies 1. by infusion inherence oâ— adherence or 2. by account or reckoning which maketh another mans as truly ours as if it were in our owne person as appeareth in paying a debt of a thousand or hundred pounds by a suretie which as fully and freely dischargeth vs of it in reckoning and account as if our owne persons and hands had paid it And thus was he who knew no sinne made sinne for vs that we might be the righteousnes of God in him Obiect But this is against the Scripture which saith that God will not iustifie the sinner that is account him iust who is not so and Paul saith that we are made iust and therefore not reputed only Ans. The Scripture saith also Rom. 4.5 That God iustifieth the vngodly and therefore this is to picke a quarrell at the Scriptures themselues rather then at our doctrine The truth is that God iustifieth not the wicked while he is so while he is considered in himselfe while he wanteth both inherent and imputed righteousnesse but this hindreth not but that after such a one is changed and set into Christ who is made his righteousnesse both he is accounted as he is indeede righteous in the sight of God As for that of Paul saying that many are MADE righteous the next words loose the knot namely by the obediencâ— of one that is of Christ imputed vnto vs. Neither can that which they say that by this our doctrine a man shall be both a godly and vngodly a iust and vniust person any way cloud vail this truth to an vnderstanding acquainted with the Scriptures for why may we not grant what they say as true in a diuerse respect seeing the beleeuer is by nature the child of wrath by the grace of regeneration renewed indeed but in part and yet by the gift of Christs righteousnes of whom he is a member perfectly iust in the sight of God Vse 1. Hence we learne how to conceiue such texts as wherein some infused grace is said to iustifie vs as faith is often said so to doe but not for the worke nor the worthines of it but only as it is a means apprehending this righteousnesse and grace of God mentioned which indeed iustifieth True it is that true faith is in it selfe a rare grace and of great prerogatiues and excellent in the fruits effectually working by loue hope patience feare of God and such like but yet cannot in or for it selfe or by any of these bring vs boldly into the presence of God but onely by beleeuing that Christs righteousnesse imputed vnto vs is our iustification before him 2. Where our iustification is ascribed to inherent grace and workes of righteousnesse as where Abraham is said to be iustified by workes such places cannot be meant of the
auoided Pag. 114 Children ought to be obedient to their parents Pag. 117 Lewdnesse of children is often from want of gouernment in parents Pag. 118 Euery Minister ought to keepe the Lords watch ouer his flocke Pag. 121 A Bishop ouer others must first watch ouer himselfe Pag. 123 Euery Minister beeing Gods steward must haue a fit calling and properties answerable to that office Pag. 124 The nearer a man is to God in place the more carefull must he be of his carriage Pag. 129 Frowardnesse is euery where of euill report but in a Minister intollerable Pag. 131 Hastinesse to anger a foule blot in a Minister Pag. 134 To be giuen to wine odious in all especially in a Minister Pag. 140 A Minister of all men may not be a quareller or a man of a word and a blow Pag. 145 Couetousnesse in a Minister is a most base sinne Pag. 148 There is much filthy lucre in the world which euery Christian must abhorre Pag. 152 The verie phrase of Scripture speaking of riches should pull our hearts from them Pag. 155 The Minister for the honour of his place must not only be free from common vices but also shine in positiue vertues Pag. 159 The poorest minister must and may be harborous Pag. 163 Wisedome most necessarie to a minister Why. Pag. 172 Righteous dealing a shining ornament in a minister Pag. 175 Ministers must be arraied with roabes of holinesse Pag. 176 A temperate and equall course necessarie to a minister Pag. 179 The word of God is most certaine and infallible Pag. 182 The word is euery way fitted for the instruction of the faithfull Pag. 188 Euery man ought to be a learner of holy doctrine Pag. 194 The men of God in speaking of the word haue euer set some marke of excellencie vpon it Pag. 196 Ministers must set an edge on their doctrine by exhortation Pag. 197 Exhortation is then powerfull when it is grounded on wholesome doctrine Pag. 198 Ministers must resist resisters of the truth Pag. 199 A Minister ought to be a man of knowledge Pag. 201 The Scriptures fully furnish the man of God to euery ministeriall dutie Pag. 203 Errour in life is commonly a ground of errour in doctrine Pag. 206 They spend much labour in vaine who are disobedient to the doctrine themselues teach Pag. 207 The greater the danger is the playner must reproofe be Pag. 215 The Arch-seducers of the world are they of the circumcision who ioyne faith and workes in the act of iustification Pag. 217 Faithfull teachers must timely oppose themselues against seducers Pag. 220 Seducers secretly infect and creepe into houses Pag. 227 Errour is exceeding infectious Pag. 229 An heart set vpon gaine will feed it selfe by falshood Pag. 230 A minister may be plaine in his reproofes Pag. 233 A minister must ioyne wisedome to playnes in reproouing Pag. 234 The Gentiles had their Prophets so called to witnesse against their impietie Pag. 238 It is not simply vnlawfull to alleadge the saying of a profane man in a sermon Pag. 242 Falsehood in word or deed is condemned by the verie light of nature Pag. 245 The Scriptures call brutish men by the name of beasts Pag. 249 Many men are so degenerate that they haue cut themselues from the account of men Pag. 250 A life led in idlenesse is condemned by the light of nature and of the Scriptures Pag. 253 Idlenesse and intemperance are seldome disioyned Pag. 256 Euery truth is Gods and must be receiued whosoeuer is the instrument of it Pag. 258 Ministers must not be discouraged though they be to deale with a wretched and brutish people Pag. 259 No reproofe may be vngrounded but the cause must be iust and knowne so to be Pag. 261 Euery reproofe must be tempered to the nature of the sinne Pag. 263 The sharpest censure in the Church must ayme at the recouerie of offenders Pag. 265 Christians must not content themselues with spirituall life vnlesse it be attended with health and soundnesse Pag. 267 A speciall meanes of soundnesse of faith is to shut the eares against fables and fancies of men Pag. 274 A fearefull iudgement of God it is to be turned away from the truth Pag. 277 The Scriptures account Christians pure but not Puritans Pag. 283 All indifferent things must be vsed in 1. faith 2. loue 3. sobrietie Pag. 291 Divinitie of Scripture is prooued by discouering the inward thoughts of wicked men Pag. 309 A wicked man is euery way a most odious person Pag. 311 Before naturall vncleanesse be purged away euery thing is vncleane to a man Pag. 313 There will be euer hypocrites in the Church Pag. 317 There be many characters by which hypocrites may be known discouered Pag. 320 No example of man must turne vs out of a godly course Pag. 331 Ministers must feede their people with wholesome doctrine Pag. 333 Wholesome doctrine must be applyed to the seuerall ages and conditions of men Pag. 339 Olde men must first be taught their dutie why Pag. 342 Sobrietie especially enioyned vnto old men Pag. 345 Elder men ought to carrie a seemely grauitie through their course Pag. 346 Moderation of lusts and passions is a most seemely grace in an old man Pag. 347 Soundnes of faith especially required in the Elder Pag. 351 Euerie man must learne to repaire the decay of nature with soundnes of grace Pag. 352 Soundnesse of loue is iustly called for of olde men Pag. 355 Sound patience is more especially commended to the elder sort Pag. 358 Women are as straitly bound to the meanes of their saluation as men Pag. 362 The generall rule for womens behauiour is that it must become holinesse Pag. 365 False accusing specially forbidden to women Pag. 368 Drunkennesse in elder women a most hatefull sinne Pag. 370 It is a note of corruption to yeeld our selues seruants to the creatures made to serue vs. Pag. 371 Euerie Christian woman must cal on others with her selfe to a godly course Pag. 373 The fruits of the Christian carriage of the Elder women must appeare in the younger Pag. 375 Christian women must loue their husbands Pag. 377 Women ought to loue their children and how Pag. 382 A discreet carriage is a beautifull grace in a young woman Pag. 384 Chastity is an essential mariage dutie Pag. 385 Women ought to keep their own houses Pag. 389 Goodnes is required in women what it is how Pag. 390 Women must be subiect to their husbands wherein and why Pag. 391 Profession without practise causeth the holy name of God to be blasphemed Pag. 398 Young men must order their wayes by the word Pag. 404 The Pastor must sometimes entreate where he may command Pag. 408 Sobrietie is a vertue fitly commended to young men Pag. 410 Consent of good life and holy doctrine make a sweete harmonie in a Minister Pag. 413 It is possible for a man by grace to liue vnblameably Pag. 416 Faithfull Ministers shall not want withstanders Pag. 417 Resisters of