THE GROVND OF A CHRISTIANS LIFE Deliuered in a Sermon at Harwood in Lancashire the first day of December 1618. By ROBERT WORTHINGTON Minister of Gods word at Acceington Heb. 11. 6. Without faith it is impossible to please God Iohn 6. 68. Lord to whoÌ„ shall we go Thou hast the words of eternall life LONDON Printed by R. Field for Robert Mylbourne and are to be sold at the great South doore of Paules 1620. THE EPISTLE TO THE READER CHristian Reader the Apostle prophesied that in 2. Tim. 3. 5. 2. Tim. 4. 3. the last dayes shold come perillous times when men hauing a shew of godlinesse should denie the power therof refusing wholsome dostrine through their itching eares should get themselues an heape of teachers What proud Anabaptist that vaunteth himselfe vppon the stage of vaine Imagination or secure Papist that trusteth to the broken staffe of Egypt can free himselfe from such spirituall maladies who leauing the key of knowledge and fountaines of liuing water haue digged vnto themselues broken cisternes And no maruell since Satan cantransforme himselfe into 2. Cor. 11. 14. an Angell of light how can he worke in the darkened vnderstanding and the heart not truly humbled He that dare enter combat with the Lord of glorie wisdome and soueraigntie and offer disputation in the full and onely point of mans redemption how boldly will this politicke and puissant enemie inuade Gods Church wrastling with vs about that staffe of faith whereby we stand seeke to strip vs of that shield which is Ephes 6. 16. able to keepe backe all his fierie darts What soldier is there in Christs campe if he do but watch that shall not be acquainted with his subtill enterprises Christs watchword was not in vaine Watch pray lest ye enter into teÌ„ptation Math. 26. 41. nor his prayer needlesse for his seruant Peter I haue prayed for thee Luk 22. 32. that thy faith faile not For what greater treacherie then to strike at the root witnessed in the Gunpowder treason hatched by Satan and his instruments or what greater follie then to build an house without a foundation To this purpose is my weake vnperfect labor at this time the which I had thought to haue shrowded vnder some Christian refuge but considering with my selfe I thought so small a worke deserued not a patronage of anie worth and the rather therefore haue I sent it to the broade world to seeke for it selfe trusting that there is no faithfull heart that will denie so plaine and needfull a doctrine entertainment Yet I feare that if it shall either meete with Atheist Anabaptist Papist or earthly worldling it is like without Gods mercie to finde as litle friendship as Christ the author of faith did among the Gadarens But howsoeuer Math 8. 34. I haue at the earnest desires of some as also for the defence of my selfe if haply anie popish surmiser or other secret opinionist should arise in opposition it being preached in a countrey where are many aduersaries of our faith presumed to commit that to publike view which before I deliuered in open assembly not aduenturing to change my style lest I should bewray my selfe of follie in bringing vnto light a groundlesse action it being like to be perused by shallower iudgements then manie of those who were present wheÌ„ it was at the first diuulged Wherfore I beseech thee gentle Reader that if by Gods blessing thou shalt gaine to thy selfe hereby either information of thy iudgement or confirmation in thyÌ„ iudgement or thy will proucked to a more constant vigilancie ouer thy wayes remember to returne to him that rent of thankfulnesse vnto whom thou art bound from whom thou receiuest euery good and perfest gift praying withall for the vnitie of Gods Church the propagation of the Gospell that through the meanes of grace in season and out of season thy faith being strengthened when this life of faith shall be finished Christ the obiect of thy faith may assigne thee the end of thy faith seating thee in his celestiall Ierusalem with true beleeuers Thine in Christ Iesus Robert Worthington Acceington The ground of a Christians life deliuered in a Sermon at Harwood the first day of September 1618. ROM 14. 23. Whatsoeuer is not of faith is sinne THe blessed Apostle in the The cohetence of the Text. eight verse of the former Chapter exhorteth vnto that royall law of Charitie being that new commandemeÌ„t Loue a grace of absolute necessitie in Gods church Iohn 13. 34. propounded by his Lord and Sauiour as a grace absolutely necessary to be in Gods Church A new commandement saith he giue I vnto you that ye loue one another as I haue loued you that you also loue one another Now inuisible graces must haue visible testimonies both for the manifestation of the graces themselues as also for our iustification before men therefore in this chapter the Apostle taketh occasion to describe and teach the proper effect of this Christian grace it being of that nature as to edifie and support according to his owne testimonie Loue 〈◊〉 and 1. Cor. 8. 1. 1. Cor. 14. 26. his generall command is Let all things be done to edifying There were in this church some strong Sound Christians are builders vp of Gods church others weake as there shal be euer poore in the world that the rich may exercise their pity and compassion so weake in the Church that the strong may exercise their loue and affection to shew themselues hereby faithfull disposers and practisers of the manifold gâ—aâ—es of God Christ was the nursing father of his little flocke neuer was it knowne that he Esay 42. 3. broke the bruised â—eed or quenched the smoaking flaxe so must Christians whose Image they beare and whom they are to follow daily exercise this grace of loue since God hath giuen to euery one the measure of faith Hard was it to bring this people from the traditions of their fathers or to wean them from the law â—f ceremonies Touch Coloss 2. 21. not taste not handle not Therefore the Apostle dealeth with them as new borne babes putting a difference Corruption not easly weaned from custome and ceremonie betweene them and the strong Some had receiued the full power of Christian liberty others had not attained vnto it but were like punies in their A B C not fully satisfied in this poynt that vnto the pure all things were pure Tit. 1. 15. Now the drift of the Apostle is to schoole the strong and teach the weake not ruinating but nourishing the worke of God which was in both shewing the necessitie of faith and loue in the Church of God for as he correcteth the one for The correcting of sinne must be the erecting of grace putting a stumbling blocke before the weake in things indifferent so he teacheth the other to be fully perswaded in his mind For he that doubteth is condemned if he eate that is
was there any opposition in the Spirit of Christ which was both in Moses and the Prophets 1. Pet. 1. 10. 11 The doctrine of Moses and the Prophets rightly applied very profitable and Christ Of this saluation saith the Apostle the Prophets haue enquired and searched which prophesied of the grace that should come vnto you Searching when or what time the Spirit which testified before of Christ which was in them should declare the sufferings that should come vnto Christ and the glorie that should follow Yea the same Apostle affirmeth that We haue a 2. Pet. 1. 19. most sure word of the Prophets What letteth then but we may attend vnto the sound doctrine of Moses and the Prophets Furthermore the testimonie of the Apostle Paul is pregnant to this purpose who auoucheth That the whole 2. Tim. 3. 16. Corruption needeth correction as well as instruction Reproofes sometimes very needfull Scripture is giuen by inspiration of God and is profitable to teach improue correct and to instruct in righteousnesse therefore the whole Scripture is necessarie the Christian standing in neede of it either for ground of faith or rule of obedience both in his generall particular calling Like vnto these dreames is the errour of many Libertines who ground vpon that saying in Ieremiah After those dayes Ierem. 31. 33. saith the Lord I will put my Lawes in the◠inward parts and write them in their hearts as also vpon that saying of the Apostle Yee are our Epistle written not with inke 2. Cor. 3. 2. 3. but with the Spirit of the liuing God Although it be true that the knowledge of the Law may be written naturally in mens hearts yet he commanded the same to be writtē in two tables of stone For how doth the Lord write this Law in our hearts How doth he seale vp vnto vs the couenant of our reconciliation and regeneration by the finger of his The preaching of the word the conduit pipe to conuey grace into our harts Spirit but by the doctrine of the Law and Gospell preached heard written read meditated Or how could the Apostles call themselues the Preachers of the New Testament if the Gospel could not be preached And in vaine should Christ bid vs Search the Scriptures Iohn 5. 39. Furthermore the Euangelists and Apostles call their doctrine which was the New Testament a Scripture or Writing as appeareth by that testimony of Luke who thought it meete to write Those Luke 1. 3. things which he had diligently searched out Luke 1. 3. as also Iohn witnesseth who saith That these things are written that ye may beleeue Iohn 20. 31. And the Apostle Paul thought it necessary to write as is plaine in his Epistles Phil. 3. 1. Thus we see that the men of God and The Spirit of God in the hearts of his people and his word agree together Ministers of the Gospell wrote by the Spirit the Gospell with inke the hearts of true beleeuers sanctified by the Spirit through the preaching of the Gospel answering correspondently that word which was both written and preached as was euident among those Conuerts at Corinth in whom was manifest the power of the Gospell the preaching of faith being the power of God to saluation to Rom. 1. 16. euery one that doth beleeue We see then by wofull experience that Satan transforming himselfe into an It is the work of Satan to draw men frō Gods word which is the ground of faith Angell of light seeketh to ground many a poore soule vpon seeming shadowes drawing them from the rocke of refuge and certenty namely Moses and the Prophets Euangelists and Apostles of Iesus Christ who haue written and spoken as the Spirit directed and gaue them vtterance Were not therefore the proud Anabaptist fuller of conceit then iudgement he would neuer paraphrase the sacred Scriptures in that manner as he doth as I haue already shewed and will further shew in one instance Christ saith Mathew 5. 34. Sweare not at all therefore Matth. 5. 34. saith he it is not lawfull in any case to sweare Whereas the Lord vpon necessitie hath commended and commanded a lawfull oath warranting the same both by example and precept as appeareth in Deut. 6. 13. Thou shalt feare the Lord thy Deut. 6. 13. God and serue him and shalt sweare by his Name Yea the Apostle testifieth vppon necessity an oath to be a very good thing An oath saith he for confirmation Hebr. 6. 16. is the end of all strife Thus by conceited exposition would this sect of people bring Christ to abrogate his Fathers law and derogate from his Fathers glorie A proud spirit vnfit to expound the Scripture whereas our Sauiour meaneth nothing lesse for his purpose is nothing else but to expound the Law and deliuer it from the grosse corruptions and deprauations He that willingly wresteth the Scripture neither respecteth God nor Christ of the Scribes and Pharises For they taught that the third commandement was to be vnderstood of periurie onely or false swearing therefore our Sauiour sheweth that in this commandement is forbidden not onely periury and false swearing by the Name of God but also all rash and ordinary swearing in our common talke whether by the Name of God or any of his creatures because swearing amisse by them redoundeth to his dishonour He therefore here forbiddeth all needelesse and superfluous All needlesse swearing is much forbidden in the Scripture oathes in our ordinary communication And as these do erre not knowing nor vnderstanding the Scriptures so do many others as namely the Carnall cauiller that ioyneth himselfe with the publike assemblies partaking of the same word and Sacraments with the Saints of God But this man would haue one line to be sufficient vnto saluation for he findeth it written in the Scriptures That Iohn 3. 36. Naturall men would haue all but they would do nothing he which beleeueth in the Sonne hath euerlasting life But if this man reade forward he shall see and finde That he which obeyeth not the Sonne shall not see life Such will like the doctrine of faith but they cannot well brooke the doctrine of repentance But if they attend or list to heare they shall heare Christ to be as rigorous as his Father both in summoning all men Marke 1. 15. Luke 13. 5. to repent as also in threatning woes against impenitents The Apostles as they preach faith so they preach sanctification Acts 2. 38. and amendment of life for it is the absolute will of God that we should 1. Thessal 43 1. Pet. 1. 15. be holy as the Lord our God is holy The whole word of the Lord therefore must be deliuered by the Ministers of the Gospell that the whole courses of mens liues may be guided by the rule of faith Christ and his Apostles did not alwayes Rom. 9. 10. 11 preach faith but according to the dispositions
of people and Churches so was their doctrine diuiding the word of truth aright Amongst them of the circumcision the Apostle presseth the doctrine of faith but where the Gospell was established he vnfoldeth further 2. Cor. 6. 34. Tit. 2. 1. 2. 1. Tim. 6. 17. 18. the mysterie of godlinesse teaching other graces and gracious duties necessary and appertaining to Christian life Here we see the wisedome of God in scattering the Scriptures not onely for the making his people more diligent in searching them but also that they may The Brownist a wrester of holie Scripture in many things remaine in his iust iudgement a stone to stumble at euen to such as are disobedient and vnbeleeuing Furthermore would the Familist and Separatist take any paines in comparing Scripture with Scripture they should finde but weake grounds for their indiscreet and vngodly proceedings For although they are bold and peremptory in alledging Scripture yet if they were able to see their pride and ignorance they should finde but a slippery ground-worke to vphold and maintaine their wilfull separation The alledging of Scripture literally and solely without comparison will no more helpe in some cases then bare sufferings without the cause will helpe a man to be The diuell cunning in quoting Scripture Psal 91. 11. Matth. 4. 6. a Christian The diuell for his owne defence hath alledged Scripture he can tell Christ it is written That the Lord had giuen his Angels charge ouer him and with their hands they should lift him vp that at any time he dash not his foote against a stone therefore what if he cast himselfe downe from the pinacle of the Temple But the Lord Iesus knew that although this Scripture was truth yet it was no warrant for him to subiect himselfe to Christians must not consent to euerie quoter of Scripture Satans wil or enterprise such a needlesse action And can we perswade our selues that he laboureth not to traine vp as many as he can in such cunning sophistry will he leaue any arrow in his quiuer vnshot before he will be conquered When humane learning cannot serue he Satan a cunning sophister will not be afraid to vrge diuine Scripture Wofull experience witnesseth his working vpon the corruptions of corrupt professours causing their pride ignorance and hypocrisie to end in Anabaptisme Brownisme and Apostacie But let vs search some of their mainest grounds The first place which I purpose The ground of Separatists to shew is in the 1. Corinthians 5. 6. 7. 11. A little leauen doth leauen the 1. Cor. 5. 6. 7. 11 whole lumpe purge out therefore the old leauen If any which is called a brother be a fornicatour or an idolater or couetous or a rayler or drunkard or extortioner with such an one eate not But the Apostle saith not Particulars will not alwayes hold to maintaine generals Eate not with any that is disobedient but with a brother There were many that denyed the resurrection he commanded not these to be cast forth neither doth he say that when he shall come to them he will cast all such foorth as haue not repented of their fornication 2. Cor. 12. 21. and wantonnesse but bewaile them The person therefore that may not be eaten with is a brother a Christian by name one excommunicated the end whereof Our sharpe dealing with others must be sugred with loue vnto them 2. Thess 3. 14. 15. was not to root him out but to plant him in For this must be done that he might be ashamed neither was he to be accounted as an enemy but admonished as a brother The holy Fathers presently after the primitiue times were troubled themselues The Church euer troubled with schismatickes with such schismaticall Donatists as namely Parmenian and Cresconius with others who grounded themselues vpon this Scripture with such like Vnto whom Augustine writeth in this manner Cum quisque fratrum i. Christianorum intus in Ecclesâ—â— societate constitutorum in aliquo tali peccalo fueriâ— depreheÌ„sus vt Anathemate dign us habeatur fiat hoc vbi periculum schismatis nullum est c. August cont August cont Parm. lib. 3. cap. 3. When any of the brethren that is of the Christians which haue place within in the vnity of the Church be taken in some such sin that he may be counted worthy to be excommunicate let it be done where there is no danger of a schisme This man saith he Corripite non ad eradicandum sed ad corrigendum Cast out that he being stricken through feare may be healed through shame When seeing himselfe excommunicated of the whole Church he cannot finde a multitude to be of his fellowship with whom he may reioyce in his fin and insult ouer the good We see here by the testimony of the Father as also by the prastise of the Apostle that multitudes may not be reiected much lesse whole Churches as these Separatists dreame Lest while we go about to plucke vp Matth. 13. 24. the tares we plucke vp the wheat likewise Other Scriptures they ground vpon as these out of the Prophets Ieremiah 23. 28. What hath the chaffe to do with the Ierem. 25. 28. wheate Also vpon that in Esaiah 52. 11. Depart depart come out from thence touch Esay 52. 11. no vncleane things come out from the middest thereof and separate your selues you that beare the vessels of the Lord. But when was this separation was it not when Babel was incurable neare vnto destruction Otherwise the Prophets themselues yea Christ and his Apostles sinned when they were in the Temple with vngodly multitudes Hath not the chaffe bene euer The Church was neuer without hypocrites with the wheate Is there no chaffe at Amsterdam or hath God no people but there Hath there not bene hypocrites in the Church and who are worse or how shall they be winnowed before the separating Angell come with his The chaffe and the wheat must be together â—ntill the last day winnowing fan The cause now of their separation is because we are Babilonish the Church of England say they is idolatrous and antichristian Admit we were so which is a shamelesse slander yet this is no ground for present and sudden corporall separation If these who were extraordinarily gifted hauing withal the spirit of discerning separated not what ground hath the Brounist The Iewes and false teachers were superstitious enough yet Paul remained among them vntill the Lord called him from thence to go preach vnto them of the vncircumcision And so did Christ For what doth the Lord require more then a disioyning in affection fellowship Besides if all humane constitutions be simply sinnes then were all primitiue reformed Churches idolatrous and vncleane and the Apostles themselues guilty of sinne for communicating with such Nay further who may communicate with the Church of England although he digresse from the same order himselfe For we may not sit at
cursed mother of scandall to the glorious Gospell of Iesus Christ Nay they liue in the bosome of the Church yet miserably blinde and naked destitute of those sauing graces true humilitie godly simplicity ioy in the Crosse patience faith being in bondage vnto the law and conscience But the sanctified Christian who hath well learned Christ whose heart faith hath thorowly purified this man Actâ— 15. 9. is not vnacquainted with the first be ginnings of sauing repentance as namely godly sorrow indignation with an holy reuenge vpon his vile affections For what seede is quickened except it die yea we 1. Cor. 15. 36. Rom. 6. 4. are buried with Christ in baptisme See then the miserable and vngrounded estate of the vnregenerate though neuer so holie in his owne iudgement and other mens yet being ignorant of Christian buriall and death of sinne he is like a house vppon a sandy foundation subiect to the violent temptations of that prying and raging Serpent ready to be tossed with the waues of his owne corruptions and drawne aside by worldly enticements From whence proceed so many euill surmisings small care in bearing with couering the infirmities of the weake yea Christians must examine well their mortification that wofull sinne of spirituall pride but from vnmortified humours and vnexamined consciences Many thinke if they beleeue the Trinity with a generall confession of their sins all that God requiquireth they haue performed others if they haue had some pangs of sorrow others if they be brought to leaue their grosse sinnes they are not so bad as the worst therefore they imagine themselues to be equall with the best But the sacred Scriptures teach the ground of true repentance to be farre otherwise differing from this speculatiue mortification both in quaâ—titie and continuance To mortifie in the Scriptures is to crucifie or apply that which will make dead It is one thing to get sinne asleepe but it is another thing to get it dead for sleepe may be procured without paine but death cometh not ordinarily without sorrow and perplexitie This mortifying therefore is a destroying of the whole body of sinne an extinguisting of the power and vigour of it We Rom. 656. are grafied with Christ saith the Apostle into the similitude of his death which he in the next verse expoundeth to be a crucifying of the old man and destroying of the whole body of sinne Now this crucifying or destroying is expressed by diuers degrees first there is the wounding of sin when the sinner is pricked with remorse by the law So were those Conuerts at Peters Sermon said to be pricked in their hearts Acts 2. 37. whereupon they cried What shall we do to be saued Secondly a condemning of sinne when the sinner examineth and iudgeth himself guilty before the Lord and thus hath it bene with the Lords peculiar from time to time as may appeare in Dauid Daniel Iob the Prodigall and Dan. 9. 7. the Publican who humbled themselues as lyable to the iustice of the Almighty Thirdly the crucifying of sin when the sinner racketh his owne soule by godly sorrow driuing in the nayles of Gods threatnings restrayning his flesh thorow a spirituall reuenge for some of the 2. Cor. 7. 11. effects of godly sorrow that causeth repentance neuer to be repented of are indignation and reuenge Fourthly the killing of sinne when the sinner putteth off the body of sin and forsaketh his euill wayes The Apostle forbiddeth lying and he addeth an vndeniable reason Yee haue put off the old man with his workes Coloss 3. 9. Yea he enioyneth not a partiall but a thorowout mortification shewing that he which is not inwardly and thorowly mortified was neuer truely mortified Mortifie your members saith he which are on the earth fornication vncleannesse inordinate Where sinne is truly mortified there is no liking of it in the affections affection euill concupiscence and couetousnesse which is Idolatrie Here the Apostle would haue the conceptions and first inclinations to sinne crucified because they are the originall of all vngodlinesse Hence we see as also lamentable experience testifieth that many build vpon seeming shews and vaine perswasions for that alteration that true repentance maketh cannot be found and all for want of found mortification For as there must be renouation in euery facultie vnto all graces so there must be mortification of all sinnes in euery facultie whereas it is otherwise in Agrippa-like Christians and carnall Gospellers who vpon the quieting of conscience and absence of a powerfull Ministery dare fashion themselues according to the courses and customes of the times in apparel and communication not respecting the The mortified Christian watcheth against sinnes of omission Phil. 2. 12. vrgent necessitie of daily watchfulnesse with the constant practise of holy duties But the crucified Christian who seeketh and endeuoureth to worke out his saluation with feare and trembling vpon his daily sinnes executeth daily mortification concluding the necessity of renewed repentance from the sacred Scriptures and his owne corruptions and Whatsoeuer is not of faith is sinne Thus faâ—re haue we waded in the first vse proceed in order to the second Vse 2 In the second place it taxeth those vnwritten verities in the Sea of Rome equalized and ballanced with the truth of sacred Scriptures But seeing that Dagon Popery not able to withstand the Scriptures is fallen before the Arke the fanne of the glorious Gospell hauing already winnâ—wed the chaffe from the wheat the mists of darknesse being expelled by the Sunshine of righteousnesse and the power of Bâ—bell displayed by the banners of him which rideth vpon the white horse infinite in wisedome and inuincible in power and maiestie it is not my purpose therefore to be very large in this vse of confutation although my text would beare me out against all the proud brags of that Antichristian Synagogue Well may we know that Papists together with the rabble of croking lesuites they are no babes they can speake for themselues or rather Baallâ— Though their speeches resemble the ordinarie qualities and conditions of deceiptfull trades-men who when their wares for insufficiency cannot sell themselues their glozing tongues can get quicke and speedy sale for them but for all their iugling glozing and dissembling they shall neuer cleare theÌ„selues from Christs sentence against the Pharises In vaine Matth. 15. 9. they worship me teaching for doctrines the precepts of men This appeareth by Papists build vpon man but Christians vpon God their sandy vnsound foundations whereupon they build as namely humane Consistories lying oracles Decretals apostaticall preferring darkenesse before light shadowes before substances Traditions before commandements yea the creature before the creator What can God do and the Pope cannot do Nay the Church is to iudge of the truth of the Scriptures Tremble Babel for the pride of the Church hath euer bene the ruine of the Church But to insist and search more narrowlie and to manifest
downe the imaginations and euery high thing that is exalted against the knowledge of God and bringing euery thought into captiuity vnto the obedience of Christ But where the Lord hath not a mouth to speake there his peculiar people may not haue an eare to heare for Whatsoeuer is not of faith is sinne Vse 3 In the third place it layeth open and bewrayeth the miserable deluge of sinne in these last and worst dayes What aberrations How do men wander from the Lord denying by their works that God The liues of men ordinarily shew what they are that made them and Christ that bought them How few are the families which square their liues by the rule of faith Are not the greatest commandements the oftenest violated Are not these dayes like the sinfull dayes of Noah prophecied of by Christ wherein this principal grace of faith is so meanly prized But alas sins of all sorts in all sorts of people in fore Choro both in Church and market What iniquity can the corrupt heart of Sinne did euer and shal euer abound on the earth man imagine but it may be patronized by a practitioner and warranted by a defender How ridiculous and of base esteeme is the life of faith If any shall examine their liues the diuell by wicked men will forthwith examine and censure Satan can abide profession but not practise their heauenly courses To talke and discourse of religion Satan will sometimes permit but vniuersall and constant obedience he would neuer abide If thou dare set thy face towards Sion behold the northerne army of cruel Assirians No affinitie with sinne small frendship with the world Faith and the world were euer at variance For this is the victory which 1. Iohn 1. 4 ouer commeth the world euen our faith What concord can there be betwixt Christ and Beliall light darknesse Our Sauiour telleth the vnbeleeuing Iewes That the world cannot hate them but him it hated the reason Iohn 7. 7. followeth not for iniury but for innocency not for falshood but for truth he testified that the workes thereof were euill What is the cause that true pietie and grounded sincerity is of so smal account but because the world of the vnregenerate â— Iohn 5. 19. lieth in wickednes and faith to carnall affections bringeth little contentment How can it be that oppressours extortioners vsurers these idolatrouâ— worldlings together with thousands of delicious prodigals should entertaine the Gospell since Zaccheâ—â— must diuide his goods Mathew must bid farewell to his place of customary receipt yea the people of God must vse this world as if 1. Cor. 7. 31. The life of faith very difficult to nature they vsed it not How hard therefore will it be for such as trust in vncertaine riches to subiect themselues to this life of faith May not Gods Ministers take vp a lamentation What happy tidings from the word of faith which we preach how is the way to euerlasting blisse plainly beaten foorth yet how few delight to walke in it How sluggish are our common professours that cannot watch one houre and how faithlesse are those backsliding hypocrites as if the vnchangeable possessour of heauen and earth were vnfaithfull or vnable to recompence and fully reward his faithfull people Thus we see that streight is the way and small is the number that go it Ephraim is an vnruly heifer that will not be tamed Euer haue Gods Saints bene like the shaking of an oliue after the vintage Wicked men are mad men they will not be ordered they are deafe men they will not heare charme the Charmer neuer so wisely If that be sinne which is not done of saith how wofull will it be with the greatest number who neither know nor beleeue being blinde Old naturall men are very miserable for they are full of sinnes and dissolute hauing from their nonage to their old age wandred from the waies of God being seuen fold more the children of hell then they were in their mothers wombes If all actions that want faith be sins how many are the sins of those who were neuer enlightened with the knowledge of God My text hath driuen me into such a narrow streight so paled me in that I cannot get liberty either to licence the nouelties of the Athenians or the blindnesse of the Atheist or the idolatry of the Papist or the dreames of the Anabaptist or the hypocrisie of the Pharisie I am forced either Gods word giueth no libertie to any sin or sinner to raze my text or racke the conscience of euery vnregenerate man but seeing the grosse sinnes of our sinfull times are so apparently arraigned and condemned in all generall teaching and the light of conscience I desire to descend into particulars If therefore indifferent things must be of faith at least in the general how much more matters of greater importance No life of faith without â—â—amination Where is the examination of thoughts words actions Vnder what spirituall and heauenly promise do the workes of impenitents consist What vse can there be of faith without the life of faith For his will and promise are consonants they are companions and cannot be disioyned The vncharitable railer that spends his time in whispering and back-biting the sheepe of Christ who desire to glorifie He which hateth Gods people wanteth faith God in obedience whereas loue edifieth and thinketh not euill but where there is no loue especially to the childreÌ„ of God there is no faith for faith if it Galat. 5. 6. be sound worketh by loue In like manner the proud spirit and secure worldling that esteemeth the powerfull preaching of the Gospel a meane and needlesse labour promising to himselfe repentance without the constant and conscionable vse of the meanes setting at light the blessed doctrine of vocation although in an audible voyce it was hard from heauen This is my welbeloued Sonne in whom I am well pleased heare him And the Apostle dare confidently affirme Matth. 17. 5. Rom. 10. 17. 41. both by doctrine and experience That faith commeth by hearing and no sound hearing without a preacher yea he acknowledgeth the Gospell of Christ to be Rom. 1. 16. the power of God to saluation to euery beleeuer And what good was done in Coâ—inth or Galatia he affirmeth that through Christ by his meanes it was wrought In Christ Iesus saith he to the Church at Corinth I haue begotten you 1. Cor. 4. 15. through the Gospell and expostulateth the matter with the Church at Galatia Gal. 3. 2. Thus receiued ye the Spirit by the workes of the Law or by the hearing of faith preached Thus then we see these wofull contemners of able and conscionable Ministers ground vpon no better a foundation then their corrupted imagination They It is a note of a wicked man not to loue and frequent the meanes of grace will not be guided by God nor established in Christ but
All things are lawfull for me but all 1. Cor. 10. 2â— things are not expedient all things are lawfull for me but all things edifie not Now whatsoeuer is not expedient nor profitable may not accidentally be lawfull In some cases things lawfull become vnlawfull although in it selfe it may be so It is true that there is no indifferent thing vncleane of it selfe but Vnto him saith the blessed Apostle that iudgeth any thing to Rom. 14. 14. be vncleane to him it is vncleane It is requisite therefore that we stand fast in the libertie wherein Christ hath set vs free Galat. 5. 1. yet withall we must beware that we giue offence neither to Iew nor Gentile 1. Cor. 10. 32. nor to the Church of God And for the better doing of this we must looke to The edification and building vp of the Church must be a thing deare vnto vs. the right vsing of things indifferent for we easily infringe and abuse our Christian libertie There be three principall grounds or maine directions for the well vsing and ordering of things of this nature First when we vse them lawfully that is to Gods glorie not superstition or prophanenesse Therefore the Apostle commandeth that Whether we eate or 1. Cor. 10. 31. drinke or whatsoeuer we do we do all to the glorie of God Thus in eating and drinking which are in themselues things indifferent we are to seeke God Secondly when we vse them profitably to edification the good of man All things saith the Apostle must profit yea Euery Rom. 15. 2. man must please his neighbour in that which is good as Christ pleased not himselfe but others This belongeth properly to the weake and ignorant that Gods glorie and mans good the maine ends of all our actioÌ„s may be in the Church whom I am bound to edifie support build vp and not by any meanes to weaken or grieue much lesse destroy although the thing be neuer so lawfull in it selfe Thirdly when we vse them proportionably that is in sobrietie not failing in the manner nor exceeding in the measure but so vsing them as they further vs in all duties of godlinesse being alwayes vigilant ouer our affections lest we be brought into bondage by them Let vs rather be said to enioy them then they vs. Thus for the strong Christian But the weake conscience may here Duties to be done and not simply grounded in the word must necessarily be examined obiect How shall I do all things of faith seeing there are so many lawes which are not simply prescribed in the Word Answer Lawes that simply and primarily binde in conscience are such as binde though there were no humane lawes to vrge them such as preaching hearing praying with others of the same qualitie and necessitie Thus the Apostle is said to preach Christ crucified although vnto 1. Cor. 1. 23. the Iewes a stumbling blocke and to the Gentiles Dan. 6. 10. foolishnesse And Daniel is said to pray three times a day and praise his God daily albeit the King and the people rage at him For this cause may it be lawfull to compell the Papist to come to the sacred ordinances and publike worship of God albeit it seeme to offend them for good king Iosias made a coâ—enant with the 2. Chro. 34. 32 Lord and caused all his people to stand to it Other lawes there are which do not simply primarily binde in conscience but secondarily and in respect wherefore although the wholesome lawes of the Magistrate bind not simply primarily the conscience but secondarily yet Magistrates must be obeyed of conscience in all lawful things we must obey their wholsome lawes for conscience sake our consciences being bound not by the law of the Magistrate but by Gods law which bindeth to the obedience of the Magistrates lawes in all lawfull and honest things according to the rule of the Apostle Romans 13. 5. Rom. 13. 5. Ye must be subiect for conscience sake Neither are we curbed any whit in our Christian libertie since vnto humane lawes which fight not with Gods lawes the outward man is bound directly and not the inward but by accident The law therefore that forbiddeth the All humane lawes must tend towards God and godlinesse frequenting of Alehouses for the auoyding of drunkennesse is by good consequent grounded vpon the Scripture also the law that forbiddeth the wearing of weapons for the auoyding of bloudshed and such like So likewise Ecclesiasticall lawes helping forward towards the obseruation of the first and second Table although they binde not in particular yet in the generall as the place of Gods worship the time maintenance for the Ministers silence in the Church with such like The Arrian heretiks refused the word Some things are lawfull agreeable to the Scriptures which are not simply expressed in th◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and denyed Christ to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of the same substance with the Father because it was a word no where found in the Scriptures But Athanasius answereth that Etsi haec vox in Scripturis non repâ—ritur habere tamen â—am sententiam quam Scripturae volunt that is Although the word it selfe be not found in the Scriptures yet it hath that sence which the Scriptures do allow of There are also other ciuill and Ecclesiasticall orders which do binde neither generally nor simply but accidentally in respect of the contempt of authoritie and scandall that may ensue vpon the breaking of order Now the weake conscience is in things indifferent most like to stumble they wanting expresse warrant from the Word and he feareth to enterprise any action without warrant In which cases tender consciences Tender consciences must not be racked must be tendered rather then racked by authoritie For be the things neuer so lawfull in themselues be they neuer so generally entertained in the iudgement and practise of others yet they remaine vtterly vnlawfull to me without such information for the Apostles command is Let euery man be fully perswaded Rom. 14. 5. in his minde It standeth therefore euerie Christian vpon to examine narrowly all his actions especially his diuine and spirituall duties yea surely to be grounded in all matters concerning the worship of God Quest Whether hath the Prince power to make Ecclesiasticall lawes and constitutions of his owne since there is one Law-giuer Iam. 4. 12â— which is able to saue and to destroy Yea either edicts authorising and commanding the lawes of the Law-giuer or constitutions circumstantiall and indifferent which may vary according to the variablenesse of times places and dispositions of Churches The Apostles rule being euer obserued 1. Cor. 14. 4â— Ecclesiasticall constitutions must tend to order decency and edification and remaineth as variable namely that they tend to order decency edificatioÌ„ Besides that al such changeable constitutions be not vrged as any part of Gods essentiall worship or
as necessary to saluation or equalized with the law of God neither may they by their multitude obscure the glory of Christ in his ordinances but such lawes as are made vniustly or command vnlawfull things do binde neither in generall nor particular neither in themselues nor accidentally and therefore cannot be of faith Now the Church of Rome maketh Great difference betwixt the Church of Rome and the Church of England lawes and ordaineth constitutions not onely Extrafidem without faith but also contrafidem against faith and to bind the conscience in paine of mortall sinne laying grieuous burthens vpon mens shoulders heauie to be borne And thus farre in the third vse proceed we in order to the fourth Vse 4 In the fourth place it teacheth Gods Ministers to preach the Scriptures as in Gods ministers must preach Gods word 2. Tim. 4. 1. 2. respect of the necessity thereof all our actions being to be done of faith so also from the direction of the Apostle who saith to Timothy Preach the word Nay we haue the example of Christ who preached Moses and the Prophets himselfe The Scribe demanding the way to life Christ answereth by interrogation What Luke â—â— â—6 is written in the law how readest thou Againe he entring into a Synagogue at Nazareth vpoÌ„ the Sabboth it being his Luke 4. 17. ordinary custome by the testimony of the Euangelist and a booke of the Prophet Esaiah being deliuered him he openeth the booke and findeth it written thus The Spirit of the Lord is vpon me because he hath anointed me that I shold preach the Gospell to the poore c. The which he expoundeth and applyeth as plainly appeareth in the verses following yea he vrgeth it as a duty vpon the people for to heare Moses and the Prophets They haue Moses and the Prophets saith he Luke 16. 29. let them heare them Now what made way for Antichrist but leauing of the Scriptures From whence ariseth schisme heresie together with grosse idolatry The casting aside of the word is the high way to schisme heresie and grosse Idolatry but from ignorance in the Scriptures For opinion and sense may faile and erre when faith rightly grounded vpon the word cannot What hath caused so many sects to spring vp in the bosome of the Church as Donatists Familists Brownists Anabaptists but want of comparing Scripture with Scripture When men want indifferent â—ares and hearts their affections rather inclining to courses of security and liberty and their iudgements blinded through pride and selfe-loue how soone I say are such seduced drawne away and corrupted Therefore as it is a duty to search the Scriptures they being the ground of faith and pillar of truth so it behoueth the Lords embassadors to come to the people with not Thus say I but Thus saith the Lord. For what wise man will The word of God vpholdeth a ministers office and authority credit euery heare-say or what subiect wiâ—l yeeld respect to such an one as couÌ„terfeiteth the kings Embassador hauing neither his Maiesties Armes nor Seale I will not deny but it is a blessed thing to teach Gods truth from a sanctified spirit for who is able to direct in that mysticall doctrine of regeneration so well as he that is regenerate himselfe or what art is able to describe and teach like experience It was an infallible truth and grounded certenty sufficiently perswading the wise men that in Bethleem Mich. 5. 2. Matth 2. 9. was borne Christ the king of the Iewes when the prophecy of the Prophets and the conducting starre paralleled both directing vnto one and the same place As sure and credible will it be when Gods sacred Spirit in vs shall sympathise with Gods word and his Spirit make a sweet harmony in his Ministers his reuealed truth But if sense preposterously faile without the guide of faith then beware of ship wracke for Whatsoeuer is not of faith is sinne We see then as in a glasse the duty of all Gods embassadors for as we may not preach our selues but Christ Iesus the Lord so may we not deliuer a parcell of the Scriptures or diuulge them partially The true treasure and diuine Oracles of the Almighty require faithfulnesse for so ought stewards to be found faithfull Cor. 4. 2. Gods truth as it is so it must be taught The word of truth deserueth true diuision The whole word of God must be taught as also right application whereby the whole counsel of God may be reuealed to the Saints For oftentimes the want of comparing Scripture with Scripture and distinguishing of times produceth an Ataxie or confusion in the Churches of God To instance in some particulars and lamentable presidents The cauils and innouations of that Anabaptisticall Sect who say that the New Testament is sufficient to saluation therfore the Old vnnecessary and vnprofitable and they ground themselues vpon these Scriptures 2. Cor. 3. 6. and 14. Who 2. Cor. 3. 6. 14 16. hath made vs able Ministers of the New Testament not of the letter but of the Spirit for the letter killeth but the Spirit giueth life Moses say they had a couering Anabaptists very proud and grosly ignorant which in Christ is taken away But the Apostle saith not that Moses is taken away but the veile is taken away For the Apostle speaketh of the illumination and conuersion of the Iewes to Christ as appeareth in the sixteenth verse Neuerthelesse when their hearts shall be turned to the Lord the veile shall be taken away Indeed the shadows and ceremonies must needes be taken away when the substance is come but Christ was not shadowed or typified in the moral law therfore that cannot vtterly be taken away Matt. 5. 17. 18. for his comming was not to abolish it but to fulfill it therefore the Old Testament is both necessary and profitable Furthermore what although the Apostle teach that the letter killeth but the There remaines good vse of the morall law both for repentaÌ„ce and life spirit giueth life doth he thereby any thing else but shew the difference betwixt the Law and the Gospel namely that the one is able to do nothing without the other For the orgaÌ„ of the quickning Spirit cannot be properly said to be the Law but the Gospell since the Law hath no power to regenerate but the Gospell yet in regeneration and conuersation the Law hath it worke and vse and therefore cannot be abolished Another ground they haue in Matth. 17. 5. Christ say they by the command Matth. 17. 5. of the Father is onely to be heard but to heare Moses the Prophets of Christ is to heare Christ Besides it is the command of the Sonne himselfe who was equall with the Father They haue Moses Luke 16. 39. and the Prophets let them heare them Yea he telleth the Iewes that If they had beleeued Iohn 5. 47. Moses they would haue beleeued him for he wrote of him Againe