of the Prophets which may appeare first from the Iâ—diâ—â—r For no prophesie in Scriptures is of any priuate motion but 2. Pet. 1. 20. verse 21. holy men of God spake as they were moued by the holy Ghost Looke we at Moses and the Prophets Christ and his Apostles and we shall finde their tongues to be Esay 6. 7. Scriptures without errour touched with coles from Gods Altar and the spirit of Elijah to be doubled vpon Elisha yea they were all filled with the holie Ghost and spake as the Spirit gaue them Acts 2. 4. vtterance What words of grosse impiety or rather blasphemy dare the Papists vtter concluding these sacred writings without the authoritie of the Church as not authenticall Yea they authorize Canons to be as orthodoxal as the Scriptures O palpable blindnesse nay horrible blasphemy But let vs proceed As the truth of Scripture appeareth by the Inditer so also by the matter it selfe there in The pure word of God surpasseth all humane learning That which man by his wisedome cannot do God by his word and spirit can do contained How doth it discouer sinfull mans particular thoughts lusts affections which humane reason was neuer able to discerne nor any Philosopher by humane wisedome able to declare Besides what articles of faith although not against reason yet aboue reason For in naturall vnderstanding God is not all iustice and no mercie but if there were not a Redeemer it should be so therfore although reason can teach that he must be God that must satisfie the infinite iustice of God for sinne yet that this Redeemer should be God and man is aboue reason For this cause is his name called Wonderfull Vnspeakeable was the Esay 9. 6. worke of creation and wonderfull the worke of redemption This is the Lords Psal 118 23. doing though it be maruellous in our eyes and Let him that glorieth glorie in the Iere. 9. 24. Lord. Besides nothing but this word is able to minister comfort and reliefe in all distresses of body and minde The sweet promises of the Gospell will onely reuiue and raise vp the wearie soule and giue it ful contentment and satisfaction Athanasius concludeth more perfection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas de Synod to be in the Scriptures then all the Synods he therefore that beleeueth God must beleeue the Scriptures for whatsoeuer is not of faith is sinne Reason 3 The third reason is taken from the sufficiencie 2. Tim. 3. 15. of them they being able to make a man wise to saluation through the faith which is in Christ Iesus But saith the Aduersary they are imperfect therefore they require a supply from the Apostolicall Decreâ—alls of the Church O proude Babel that dare offer strength to him who is strength and sufficiencie it selfe and prop his omnipotent power and incomparable worke with the reeds of Aegypt Basil saith that the Scriptures Scriptura coÌ„mune promptuarium bonorum documentorum Basil mag in psal 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iren. li. â— ca. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. dial â— cap. 6. are the rich treasury of the King of glory full of pearles and precious stones wherein the Christian may furnish himselfe with necessaries either for his general or particular calling Yea how haue the ancient Fathers Tertullian Irenaeus Theodoret Augustine made them their stay confessing them to be the vnmoueable ground of faith the pillar of truth How haue they commended them by their example doctrine to all succeeding ages as sufficient to make the man of God absolutely perfect vnto euerie good worke Nay further how haue they expresly published vnto posterities Hieronym in Mat. 23 Quod de Scripturis authoritateÌ„ non habet eadem facilitate contemnitur qua probatur that is Whatsoeuer is not authorised by the holy Scriptures it may as easily be reiected as receiued Wherfore although such Babylonish and Satanicall spirits in their height of pride dare atteÌ„pt to weaken that which the strength of Israel by his owne finger hath so confirmed and established to be both perfect and sufficient Psal 19. 7. yet let all that feare the Lord conclude with my Text that Whatsoeuer is not of faith is sinne Reason 4 My fourth reason is taken from the present and future expectation of a blessing and comfort through faith in the promise from the worke truly and sincerely Faith onely the ground of sound assurance and comfort wrought the which cannot be truly and constantly expected of me without full assurance in my soule and conscience that I haue throughly endeuoured to obey God in all things according to his will being truly humbled at the sight of my manifold failings and imperfections For euangelical perfection consisteth in these graces faith vnfained humiliation with an earnest endeuour God in his Sonne accepting the truth of our endeuours as perfect works The which euidently appeareth by the testimony of the Apostle who although he delighted in the law of God concerning the inner man yet was he constrained to cry in the bitternesse of his soule O wretched man that I am Were our actions Rom. 7. 22. 23 24 perfect what necessitie were there either of humiliation or faith but Euangelicall righteousnesse requireth both humiliation to bring vs to faith faith for the apprehending of that imputed righteousnesse which is by Christ Hence then is disclosed the naturall estate of many who bragge of an endeuour to serue God but wanting the cleare sight No discerning of imperfection no endeuouring after perfection of imperfections in their best actions they come not to the grace of sound humiliation and so remaine carelesse neglecting the meanes of grace as constant hearing praying conferring meditating whereby more knowledge and greater strength is to be obtained they being ignorant of an vniuersall and renewed obedience enioyned the people of God Since therefore his will must be our will and his word an absolute rule for the squaring and ordering of our generall affaires in the courses of true pietie and vnmixed holinesse how fraile Hope with out faith but a vanishing shadow and comfortlesse is that vanishing hope which is not supported with this staffe of Faith What comelinesse were it to preferre the daughter before the mother but that groundlesse actions must needes end in fading vanities seeming shewes in base hypocrisie Now the Scriptures tell vs that we are saued by faith and vnto this grace belongeth the promises for that grace which bringeth vs Christ bringeth vs all things what then can surely Rom. 8. 32. be expected without the life of Faith Dauid therefore first layeth the ground and then applieth I shall not be confounded Psal 119. 9. when I haue respect vnto all thy commandements And Paul gaineth his assurance and triumpheth in his expectation from this vnmoueable ground I haue fought a good fight I haue finished my course 2. Tim. 4. 7. 8. I haue kept the faith from
is the ground Men that will beleeue God must know God Ro. 10. 17. 18 19 Acts 8. 30. 37. of faith therefore little knowledge little faith no knowledge no faith for How can we beleeue in him of whom we haue not heard When Philip had made knowne Christ vnto the Eunuch he beleeued and was baptized Although there may be knowledge where there is not sauing faith yet there can neuer be sauing faith without knowledge He therfore that would bring much glorie to God must labour for much knowledge both to be acquainted with the will of God as also the wayes of sin and deceits He that wold forsake sinne and Satan must learne to know thē of corruption He that would ouercome the enemy must seeke to know what way the enemy cometh and how he layeth his baites and snares So there can be no ouercomming of sinne and Satan vnlesse we be acquainted with their stratagems Thirdly a life without knowledge is a life without faith and a life without faith is a life without God Christ saith that he knoweth his sheepe and is knowne Iohn 10. 14. Iohn 13. 17. of them so then no knowing of Christ no sheepe of Christs If ye know these things saith he to his Disciples blessed are ye if ye do them as if he should haue said otherwise If ye do not know these Knowledge is part of gods image resident in his children things ye can neuer do them Would we then differ from Pagans and senslesse creatures and withall do the will of God Let vs seeke for knowledge for Whatsoeuer is not of faith is sinne Fourthly good meanings will not serue the turne the vaine trustings of ignorant persons are both barbarous and dangerous He that dependeth vppon his good meaning shall be guiltie Good meanings without good actions can neither please God nor bring peace of conscience both of sinnes of commission and omission What ground then can such haue of their saluation Fiftly no assurance nor sound comfort without knowledge for there can be no applying of the promises without faith and faith there cannot be without knowledge The consciences of the seruants of God wil oftentimes witnesse the same when they practise things they doubt of what ioy or peace haue they For when their faith cannot truly apply their stay and comfort ceasseth because nothing sooner bereaueth the child of Grac◠seeketh to do Gods will according to his will God of his comfort then when he findeth that he hath not done Gods will according to his will Therefore for the attaining of this excellent grace I will lay downe some speciall meanes First labour for an humbled and deiected Meanes for the getting of knowledge spirit for The Lord will teach the humble his wayes Psal 25. 9. Secondly finde out thy wants by an able Ministerie and lay them open before the Lord by earnest prayer for The hungrie the Luke 1. 53. Lord filleth with good things but the rich he sendeth away empty Thirdly frequent the house of God and the society of his people for such as do his will are most like to know his will Fourthly be full of heauenly meditations labour to serue the Lord in all thy actions Dauid had got more wisedome then his teachers by Psal 119. 99. 100. this meanes Fiftly practise that knowledge which the Lord already hath bestowed vpon thee examine how thou hast applied euery Sabbath daies worke For no doubt if thou liue vnder an able Ministerie thou mayst be searching thy failings either in thy generall or particular calling or both The reason why He that wold know much must practise much men know little is because they practise little The husbandman tilleth no more ground then he meaneth to sowe euen so men litle respect that which they purpose not to do it is sinne therefore and disobedience that keepeth men in blindnesse in these Sunne-shine dayes of the Gospell Sixtly remember the duty of thankesgiuing Thankes for blessings are alwayes increased both for thy knowledge and for the meanes of knowledge let it appeare that thou prizest it at an high rate by remembring the donor The gift of a penny deserueth thankes of him that is in need of it therefore a great gift must needs deserue and require great thankes Seuently impart thy gift to others lay He that soweth shal reape by Gods blessing more then he soweth it not vp in a napkin The mother that biddeth the child giue his brother something of that she gaue him if he do not she telleth him that she will giue him no more euen so is it iust with God that such as haue bene churlish and negligent this way should not onely be kept without more but likewise depriued of the comfort and benefit of that which they haue Vse 6 The sixt vse may serue to encourage all true beleeuers to proceed and hold on in the workes of faith for such actions are in high esteeme with the Lord that faith which worketh by loue is a blessed faith vngrounded actions end in Grounded actions well done shall haue a reward misery but grounded actions cannot but end in comfort For he is faithfull that hath promised The remarkable notes of such faithfull Euangelicall workes are cheerefull sound and constant workers are these first his seruice is willing and ready seruice for he loueth his God and beleeueth the promises Secondly it is ordinarily sound both for matter manner and end but if there be a failing there is sorrow and repentance when it is seene as also a more strict examination of his actions for time to come Thirdly it is constant the more faith the more fruite For as he laboureth daily for knowledge so both the continuance increase thereof must needs produce a constant enlarged practise Thus as he laboureth for the weldoing of that which he doth so his care is to do much not onely for the answering of his gifts and graces receiued but also for the accomplishing of that vniuersall obedience which is required of him for Whatsoeuer is not of faith is sinne FINIS
is guiltie of impietie before God which is expounded in the words following because he eateth not of faith To conclude by an Antithesis in my Text Whatsoeuer is not of faith is sinne Where there is not faith there must A wicked cause bringeth forth a bad effect needes be doubting and where is doubting there is sinne a miserable cause ordinarily produceth a lamentable effect for so much is verified in this conclusion Whatsoeuer is not of faith is sinne In these words are three things remarkeable The diuision 1 The generalitie Whatsoeuer that is anie actioÌ„ though not indiffereÌ„â— wherin is included thoghts words works 2 The cause Not of faith that is not assured in conscience vpon sound ground 3 The effect Is sinne that is impietie a breach of the Law of God It is not said That which is against The opening of the Text. faith but that action which is without faith displeaseth God whether greater or lesser matters either things absolutely necessary or casually indifferent Now There may be a conscience where there is no faith 1. Cor. 10. 29. some take faith for the conscience which cannot be for the weake may haue a conscience when they haue not faith as witnesseth the Apostle himselfe And the conscience I say not thine but of that other meaning the weake For why should my liberty be condemned of another mans conscience Secondly errour is not faith but the conscience is oftentimes erronious therefore the faith of heretiâ—kes is no faith but rather credulitie yet they haue a conscience Neither is euery opinion perswasion of the mind and conscience faith but that which is grounded vpon the word So then faith is a sound perswasion of Fides dicitur firma animi certitudo quae ex Dei veritate concepta sit à quâ— si minimum deflectit non iam fides sed incerta est credulitas vagus mentis error Caluin in lib. Instit cap. 5. The maine doctrine from the full scope of the Text. the mind conceiued from Gods truth the man that would do an acceptable worke with the Lord must worke it of faith that is as I haue partly said an assurance in conscience grounded vpon the word that it may be done or not be done For such things as are required in the Scriptures are pleasing vnto him wherefore where the word of God is not there is no faith The doctrine then to be examined and extracted from hence is this That whatsoeuer is done without knowledge and perswasion from the tenor of the Scriptures to be truth to them that do it that action is a sinne Many haue aduentured from their variable opinions and vanishing conceits to draw peremptorie conclusions and these in themselues haue carried a golden glosse and appeared as Cristall but when they haue beene laid to the touchstone of Gods sacred truth for further triall they were found to be but splendida peccata beautifull deformities yea meere fallacies not any whit auaileable to pacifie the minde or giue full and sound satisfaction to the conscience In what high esteeme and reputation Humane wisdome and carnall imagination not a sufficient guide in diuine and spiritual affaires among the people were the Pharisees phylacteries and what glistering shewes of an vnblameable profession did they make But when the day-starre arose and he who was brighter then the Sunne appeared their glorious profession is but like an house without a foundation yea as vaine as Agrippaes pompe or Herods apparrell Christ with his owne mouth giueth testimony of their folly telling them in plaine speeches that That which Luke 16. 15. is highly esteemed of among men is an abhomination in the sight of God Nay further what good intentions as they are called yet how naked without their garment of faith how slipperie for want of a stay taxed by our Sauiour and reproued in the disciples themselues Peter put vp thy sword into his place As if Matth. 26. 52. he should say Thy intent is good but thou wantest a ground for I must suffer How could I be deliuered into the hands of the Iewes but that the Scriptures Verse 54. must be fulfilled which say it must be so I haue a grouÌ„d for my suffering but thou hast none for thy striking Peter therfore put vp thy sword for Whatsoeuer is not of faith is sinne Iames and Iohn likewise are very peremptory Luke 9. 54. for want of entertainement among the Samaritans but Christ taxeth them of a preposterous zeale and an vnwarrantable assertion For he came to be a Sauiour and not a destroyer therefore at this time they want a ground for their rash purposes and indiscreete desires though otherwise they make neuer so goodly a shew in zeale and intention Num. 15. 32. Furthermore the man that gathered stickes vpon the Sabbath and Vzzah that put 2. Sam. 6. 7. Bare intentions and naked suppositions cannot be the ground of a sound faith foorth his hand to stay the Arke of God the open shaking it cannot be thought to want good intentions for that they enterprised yet because they went against the great command of that high Commander his direfull hand of iustice irreuocably subuerteth them for Whatsoeuer is not of faith is sinne The reasons follow First because without faith no action is not can be good or acceptable as witnesseth the Authour to the Hebrewes Without faith it is impossible Heb. 11. 6. to please God If God accept any worke it is through Christ◠〈◊〉 which worke there is required not onely the doing but the well doing vnto the which there is needfull sound maâ—er a right maner and a good end the Lord Iesus himselfe being not onely adiutor but also a Doctor to his Church The materiall tabernacle must be framed and fashioned and Exod. 25. 9. furnished according to the Lords owne direction there must likewise be neither addition nor abstraction from those ten words deliuered in the Mount as it is written in Deuteronomy Take heed therfore Deut 5. 32. that you do as the Lord your God hath commanded you turne not aside neither to the right hand nor to the left The Iew and Papist they worship the true God but Wil-worships were euer abhominable before the Lord. not according to that manner the Lord requireth therefore their seruices are not of faith and if not of faith not acceptable Christ and his Father are one so are their lawes therefore whatsoeuer we ask the Father in his name he heareth vs. Yea saith the Apostle whatsoeuer we aske we receiue of him because we keepe his 1. Iohn 3. 22. commandements and do those things which are pleasing in his sight but without faith we cannot please God therefore without faith there can be no acceptance for whatsoeuer is not of faith is sinne Reason 2 My second reason is taken from the infallibilitie and truth of Scriptures We haue saith the Apostle a most true word
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
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