who hold an absolute God out of the persons Thirdly our common people who pray to such a God in their owne names out of the Sonne and holie Ghost Fourthly the Popish Church which denieth by their doctrine the three persons for hee that denieth the Sonne denieth the Father and holy Ghost 1. Ioh. 2.23 Now they denie the Sonne both in his natures abolishing his Manhood in their doctrine of the Sacrament as also his offices of King Priest and Prophet for which we must vtterly separate from them The sixth ground is That nothing commeth to passe without the special decree will and prouidence of God Matth. 10.23 A sparrow falleth not to the ground without his will Ob. Sinne is against Gods will and therefore commeth to passe without his will Ans. That which is against the will of God is not without his will Quest. How can this be Ans. No sinne commeth to passe but God decreeth the permitting and being of it now to permit sinne and the being of it is neither the causing of sinne nor the doing of it but the not hindring of it to which he is not bound This ground being denied chance will be brought in and God himselfe denied The seuenth ground is That God hath chosen some men before the world was to be partakers of the riches of his mercies and passed by others because it was his will Roman 9.18 He will haue mercie on whom he will Ephes. 1.4 1. Pet. 2.9 Some are a chosen generation and therfore some are not chosen Againe whom he will he hardeneth he hideth the mysteries of the kingdome from some why because his pleasure was such Matth. 11.25 And of this there is good reason for in nature the first cause ordereth the second causes and not the second the first Now Gods will is cause of all causes which therefore must rule all as the supreme and not be ruled by any other That this is a ground appeareth 2. Tim. 2.19 The foundation of God remaineth sure the Lord knoweth who are his and indeede none other can bee the ground of grace and happines vnto vs than the counsaile of God in electing vs called therefore of the Apostle a foundation Aduersaries hereof First our common people that thus abuse this doctrine If I be chosen to saluation I shall be saued therefore I may liue as I list They might as well reason thus The tearme of my life is stinted none can lengthen or shorten it I will therefore neither eate nor drink nor vse Physicke nor other meanes of prolonging my daies which what were it else but to murther the bodie So these from the same ground become murtherers of their soules whereas men chosen to the end will prease after the meanes and conclude otherwise and say I will vse meanes that I may come to life Secondly others more learned are aduersaries to this ground who teach that God for his part hath chosen all men to life and for his part would haue all saued and that Christ for his part hath redeemed all and the holy Ghost giueth or offereth grace to all If wee aske why then are not all saued They answere because God foresawe those who would beleeue whom hee appointed to saluation he foresaw also others who would not beleeue and adiudged them to damnation But by this doctrine shall Gods will hang on the will of man and bee ruled by it seeing hee would haue men saued but man will not and so this ground is in part rased The eighth ground is That God made the heauens and the earth and all things that haue being in them Col. 1.16 By him were created all things which are in heauen and in earth This is a principle for if creatures had no beginning then are they become Gods which would ouerthrow the Godhead But all things were not made besides God For the highest heauen the Throne of God is eternall as God himselfe is Ans. The Throne of God is a creature as well as the rest Heb. 11.10 He looked for a citie hauing a foundation whose builder and maker is God In the world are many euils which could not be from God the foundation of all goodnesse Ans. Euill is of three sorts first naturall which commeth by nature corrupted as sicknes diseases plagues and death it selfe Secondly materiall euils as hurtfull beasts poisons in trees plants beasts these are created and the very poison of them is a creature Thirdly morali euils which be trāsgressions against the Morall law and Commandement of God Of the two former God is the author and cause Esai 45.7 I create euill that is naturall and materiall but of the third that is morall euils which be sinne God is no cause Ob. But God is the cause of all things and sinne is some thing Ans. Sin is no creature but the destruction of Gods image which is a creature effected by the creature for though the creature cannot make a creature yet it can destroy a creature The aduersarie to this ground is the Atheist who holdeth the creatures to haue been from euerlasting and so by denying one God hee maketh manie thousands The 9. ground is that God made man according to his owne image Gen. 1.27 For by creation man had three things first the substance of bodie and soule Secondly in them the powers and faculties of minde will affections c. Thirdly an excellent conformitie of all these to the will of God This is the image of God called in the Scripture righteousnes and holinesse This is a ground for the image of God is the substance and body of the law hee therefore that denieth this denieth the law the fall from it and restoring vnto it by Christ. The 10. ground is that by Adam sinne and death entred into the world and in him all meere men sinned Rom. 5.12 To the conceauing of which wee must know that the first sinne of Adam was eating the forbidden fruite the next was the putting out of Gods image in stead of which corruption of heart tooke place so farre as the seede of all sinne being within him he was prone and readie to euery sinne Now Adam being a publike person and hauing receiued whatsoeuer hee had for himselfe and his posteritie either to hold for or lose from both hence is it that both those sinnes are become the two first sinnes in our conception he sinning wee sinned and with him haue the seeds of all sin within vs by nature no sinne excepted no not the sinne against the holy Ghost Yea no otherwise is it with vs than with a noble man practising treason whose whole blood is therby stained Ob. But Christ came of Adam therefore he in Adam sinned Ans. God made this law with Adam that all who came of him by ordinarie generation should be guiltie of his sinne but Christ was extraordinarily conceiued by the holy Ghost and took of Mary Adams
of the life past is that a man hath repented him of all his sinnes past and is turned vnto God The testimonie of the life present and to come is first that a man hath a purpose neuer to offend God but endeuours to please him in all things Secondly that when hee hath slipped and sinned against Goâ— it was not wittingly and willingly but of humane infirmitie Thirdly that a man hath his generall testimony which is required to a good conscience Psal. 119.6 I shall not be confounded when I haue respect to all thy Commandements Iam. 2.5 He that breaketh one Commandement iâ— guiltie of all that is hee that wittingly and willingly against the knowledge of his conscience breake one of the Commandements of God will if occasion be offered willingly and of knowledge break them all so as a good conscience must testifie on a mans side concerning all sinnes and all obedience Examples whereof we haue in Hezâ—kiah Esai 38.3 Remember Lord how I haue walked before thee with a perfect heart And in Paul 1. Cor. 4.4 I know nothing by my selfe The weight of the ground appeareth in the wordes following where the Apostle saith that while some put away good conscience they haue made shipwracke concerning the faith where he compareth our conscience to a ship our religion and faith to our treasures laid in it Now as a hole in the ship loseth the treasures by sinking the ship so cracke the conscience and the treasures of religion suffer shipwracke whence it is that Timothie is willed to keepe the mysterie of faith iâ— pure conscience 1. Tim. 3.9 The aduersarie of this ground is the Romish Religion who ouerthroweth true testimonie of conscience which is euer ioyned with true humiliation and repentance for sinnes past in teaching that many sinnes are in themselues veniall or no sinnes as those lusts against the last Commaundement which killed Paul himselfe and in extenuating mans corruption and extolling nature wherby they say a man may worke his saluation being holpen by the holy ghost whereas indeede no true peace of conscience is to bee found till nature bee wholy debased grace take the whole place Secondly they teach that a man cannot bee certaine of his saluation in this life but may coniecture and hope well which is the very racke and torment of the conscience Thirdly while they teach that a man must merit his saluation by his workes they torture the conscience and leaue it destitute of this testimonie for how can the conscience quiet it selfe when it knowes not how many workes will serue the turne nor when it hath sufficiently satisfied the iustice of God and this is to bee marked that the chiefest of that religion whatsoeuer they hold in their life time yet when they lie on their death-bed they flie from their owne merits to the merit of Christ. Notable is that speech of Stephen Gardiner at his death to conuince it who hauing been a great persecutor and being much perplexed on his death-bed by a friend of his visiting him was put in minde of that iustification which is by the meere mercy of God in Christ to whom hee answered You may tell me and those who are in my case of this doctrine but open not this gap to the people So as they are glad to entertain our doctrine for the true peace of their conscience which in their owne doctrine they can neuer finde Thus haue wee shewed in part that faith is a most pretious treasure beset with many enemies against whom wee must alwaies contend which wee shall yet more clearely see in beholding the vse of this treasure which is two-fold first to râ—ueilâ— from God vnto man all things needfull vnto saluation concerning doctrine or manners wherein it excelleth all manâ— learning for first all the lawes and learning of men reueile the Morall law only in part and mingle it with superstitions and ceremonies but they reueale no part of the Gospell onely this doctrine of faith reuealeth in the full perfection both the Law and Gospell Secondly the lawes and learning of men know nothing much lesse reueale of mâ—ns miserie neither the cause nor the remedie thereof but this doctrine of faith knoweth and reueileth both namely the first cause to bee the sinne of our first parents and the proper and perfect remedie to be the death of Christ. Thirdly mens lawes and learning speake at large of temporall happinesse but know nothing of eternall but this doctrine not onely knoweth the true happines of men but teacheth and describeth the readie way thereunto The second vse of this doctrine of faith is that it is a most perfect instrument of the holy Ghost for the working of all graces in the hearts of men I meane not the letters and syllables but the doctrine of the Prophets and Apostles taught and beleeued Paul calleth it the power of God to saluation and Christ himselfe saith that his word is spirit and life that is the instrument of the Spirit whereby life eternall is procured for which two notable vses it is a most pretious treasure Whence we learne first to be swift to heare this doctrine taught in the publike Ministerie as Iames counselleth chap. 1.19 because in it God openeth his treasure to dispence the same vnto vs. Secondly it being a pretious treasure wee must hide the same in the coffers of our hearts Psal. 119.11 I haue hid thy word in my heart It must be an ingrafted word in them Iam. 1.21 And this dutie we practise first when wee haue care to know it secondly to remember it thirdly when wee set the affections of our hearts vpon it as men do vpon their treasures Thirdly if it be the treasure of the Church then it bringeth to the possessors of it wealth honour and pleasure as other treasures doe For as the house of Obed-edom was blessed for the Arke so is that heart which holdeth true wisedome within it see Prou. 3.13.14 c. We in this land haue good experience of this truth who by Gods blessing haue aboue fourtie yeeres enioyed wealth peace honour and aboue all Gods protection and whence haue these flowed but from the true faith and religion set downe in the Prophets and Apostles maintained and defended amongst vs which if we would haue continued we must also continue to hold and affect this truth as a treasure vnto the end The second point or head of the Exhortation is that the Saints are the keepers of this treasure of faith to whom it was 〈◊〉 giuen Whence we may learne first that it is an infallible note of the true Church of God to keep maintaine and defend the wholesome doctrine of Religion deliuered by the Prophets and Apostles It was noted to bee the chiefe prerogatiue of the Iewes that to them the Oracles of God were committed Roman 3. Hence 1. Tim. 3.15 the Church is called the ground and piller of truth because in her publike Ministery she maintaineth and preserueth
by God Yea so farre haue they gone on in this delusion that they are become spectacles of follie to the whole world for if Iohn Baptist had had so many heads as the Papists brag of he had been a monster of men besides though the Crosse wheron Christ was crucified was no greater than as ordinarie man might beare yet so many seuerall peeces thereof they pretend themselues to haue in seuerall places as would load a shippe Ob. They say they had all those â—â—likes by reuelation 〈…〉 Ans. These 〈…〉 are but 〈…〉 illusionâ— to maintaine Idolatrie besides that 〈◊〉 the word being 〈…〉 perfect 〈◊〉 in all matters to bee beleeued or done vnwritten reuelations are no proofes of doctrine but are luâ—â—ly to be suspected The third thing in the verse is the manner of his speech in which obserue three things first what speech the Archangell would not vse He would not speake euill Secondly what speech he vsed The Lord rebuke thâ—â— Thirdly the reason or cause of both because he durst not speake euill First of this cause as being first in nature which is sâ—â—d to bee feare Now to know what kinde of feare it was consider that the 〈◊〉 is a three-fold feare first from entire nature secondly from the corruption of nature thirdly from grace The first is a naturall propertie whereby the creature seekâ— to preserue it selfe and to shunne danger which feare is not 〈◊〉 in it selfe for it was in Christ when he said his soule was heauie euen vnto the death and if 〈…〉 possible let this cup passe from me but this is not here meant The second feare proceeding from corruption of nature in men and Angels is that seruile feare when the creature feareth nothing but due and deserued punishment the conscience being guiltie vnto it selfe and accusing for sinne and the heart destitute of faith and loue of God which if it were present would cast out this slauish feare which is no other than the feare euen of the Diuels themselues who beleeue and tremble Iam. 2.19 but neither was this the feare of the Angell The third feare is from grace and it is a gift of the spirit of God who therefore is called the spirit of feare working in men and Angels a care to please and a feare of displeasing God in all things this is the feare here meant which was in the Angell In which consider three things further first the beginning of it which is faith euen in the Angels themselues whereby they beleeue the power iustice soueraigntie and Lordship of God ouer them and that they must be subiect and obedient thereunto but in man it is a faith apprehending the mercie and fauour of God reconciled by Christ this feare in Angels and men therefore is the fruite of their faith Seconâ—â—y the propertie of 〈…〉 is to make the subiect of it to feare the offence of God 〈…〉 euill of the world to 〈…〉 properly 〈◊〉 of all because by it God is displeased and in the next 〈…〉 of iudgement consequently but 〈…〉 the first place Psal. 119.12 〈…〉 trembleth for feare of thee and I 〈…〉 stand of thy iudgements This was the religious feare of Dauid first a fearing of Gods offence and then a standing in awe of his iudgements thirdly the vse of it which is to make man and Angel make conscience of sin Exod. 〈…〉 the Midwiues spare the Hebrew 〈◊〉 it will not suffer the Angell hereto reuile the Diuell The feare of God saith Salomon causeth to 〈◊〉 euery 〈◊〉 way yea it frameth to obedience and i◠〈◊〉 because it keepeth the heart from defiling it selfe Our dutie hence is to pray that the Lord would put into our heartâ— this religious feare which they containe vs in awe of his Maiestie and so keepe vs from offences wherein wee may resemble this Angell as also to be a welspring of life vnto vs not onely 〈◊〉 escape the snares of death but to quicken and prouoke vs in the wâ—â—es of life euerlasting Secondly wee must auoide the sinne which the Angell was 〈◊〉 of namely the boldnes of sinning especially in these daies wherein then aduenture and rush vpon sinne without feare or shame The second point herein is what speech the Archangell would not vse that is cursed speaking or railing iudgement Which to know what it is obserue the differences of iudgement which is two-fold either publique or priuate Publique iudgement iâ— when a man is called by God to iudge the creature and this is two-fold first of the Magistrate secondly of the Minister The Magistrate is called by God to seeke out the misdemeanours of men and according to the offence is to pronounce a righteous sentence 〈◊〉 to the taking away if the cause 〈◊〉 of the temporall life it selfe The Minister is also in the name of God to pronounce the curse of the law vpon vnrepentant sinners and the promise of the Gospell vnto the penitâ—nt Secondly priuate iudgement is when the creature passeth iudgement against â—â—other without calling from God but vpon priuate grudge anger stomacke and reuenge this is here called railing iudgement and it is practised three waies first in speaking falsehoods and vntruths against others Secondly in speaking truths but with intent of slandering and detracting from the good name of others Thirdly in misconstruing mens sayings and doings to the worst part when they may be taken in the better this railing speech the Angell durst not vse Hence we learne to make conscience of this sinne of slandering reproching and reuiling others from which the Archangell abstained dealing euen with the Diuell himselfe but many of vs who can vtter the prouerbe That it is a shame to belie the Diuell are contented yea and readie to belie and detract from the children of God our brethren by this railing iudgement Some will say what may we neuer vse this kind of iudgement Ans. Neuer no not against the Diuell but if wee would take vp iudgement against any creature let it bee against our owne selues for our sinnes here we may passe sentence freely and so escape the iudgement of God as for others wee are to iudge by the iudgement of loue which hopeth speaketh thinketh and suspecteth the best and couereth the worst euen a multitude of sinnes The third point is the speech which the Archangell vsed in these words The Lord rebuke thee Which words are a forme of prayer in which he commendeth and remitteth reuenge vnto God desiring that the Lord to whom iudgement belongeth would restraine correct and repay the Diuell for his malice Here it may bee asked what shall we doe when wee are wronged Ans. Learne of the Angell not to requite and repay euill for euill neither in action speech or affection but leaue all reuenge vnto the Lord. Zachariah being stoned to death vniustly desired no reuenge but said The Lord see and require it Christ himselfe being accused before Pilate answered nothing and when he died he prayed for those who crucified him
God or no. Vse First whereas all men good and bad haue innumerable lusts in them we are to take notice of the vilenes and vncleannes of our nature which is common to the good and bad betweene whom there is no difference but by grace our endeuour must bee to see more and more these lusts stirring and moouing themselues against God and man Secondly to mourne and bewaile them Thirdly to pray that God would burie them all in the death and graue of his Sonne that they stand not vp in iudgement against vs being euery of them sufficient to procure our eternall destruction Secondly we must not suffer sinne to raigne in vs for this is the part of an vngodly person true it is that lusts will be in the heart whilest a man is in the flesh but they must bee resisted that they may not raigne and rule the heart Quest. How shall we keepe vnder the lusts of the heart from raigning ouer vs Ans. Seeing sinne raigneth in the minde by euill thoughts our thoughts on the contrarie must bee framed according to the word and ordered by the counsell thereof according to the Apostles aduice Phil. 4.8 If any thing be honest vertuous of good report we must thinke of these things Coloss. 3.16 Let the word of God dwell plentiously in you Again lust raigneth in the memorie by remembring vanities wrongs and wicked speeches and actions wee must therfore remember our sinnes the number and greatnes of them the curse of the law against them the day of our owne death and the generall iudgement the remembrance of which shall be able to keepe out or at least to keepe vnder these vngodly lusts Further seeing it raigneth in the affections of pride reuenge hatred c. wee must learne the exhortation Phil. 2.5 Let the same minde be in you that was in Iesus Christ that looke as Christ was most milde meeke humble patient full of loue towards God and man so ought our vnruly affections to bee conformed vnto his And lastly seeing it raigneth in the bodie by idlenes ease sleepe in excesse which make the bodie an instrument of sinne wee must alwaies diligently inure our selues to the duties of our callings vsing fasting watching and prayer by which meanes well obserued the lusts in the heart may still trouble and molest vs but they shall not rule and raigne ouer vs. Vse 3. If it be the propertie of a wicked man to follow after vngodly lusts wee ought to purge our selues from all the lusts of the flesh and spirit 2. Cor. 7.1 lest these defile our bodies and soules in the powers and parts of them to doe which the better remember that blessed are the pure in heart secondly to inure our selues vnto the feare of God seeing the feare of God is cleane Psal. 19. that is it clenseth the heart and breaketh the necke of all noysome lusts Vers. 19. These are makers of sects fleshly not hauing the spirit THis verse containeth the application of the former testimonie vnto the particular persons whom it concerneth setting downe who they be that are scorners and followers of their lusts namely scorners are they that make sects separating themselues from the people of God and followers of their lusts be those who are fleshly and without the spirit which words being applied to these seducers fasten two sinnes more vpon them The first whereof is that they are makers of sects The second that they haue not the spirit For the former the word signifieth a singling and separating of themselues from the Church and people of God and consequently the making of sects to themselues neither may this seeme strange that there should be such persons that make such separation seeing it is the nature of euery sinner to flie from the presence of God as Adam did and Peter when he had seene a part of the glorie of Christ bad him depart from him for he was a sinner The prodigal sonne must haue his portion apart and will not be perswaded to liue with his father and euery vngodly man withdraweth himselfe vnto perdition Heb. 10.38 Doct. First it is a great sinne for a man to separate himselfe from the assemblies of Gods people because first it is a flying from God and his presence whose face euery one is commanded to seeke seeing he presenteth himselfe in the Word and Sacraments and wheresoeuer two or three are assembled in his name c. Secondly it is a contempt of Gods ordinance which whosoeuer despiseth despiseth God himselfe Thirdly out of the Catholike Church is no saluation the saying is true Whosoeuer will not haue the Church for his Mother shall not haue God for his Father Fourthly the congregations of Gods people on earth are the suburbes and gates of the kingdome of heauen whosoeuer therefore shutteth the gates of this kingdome of grace against himselfe here shall neuer enter into the gates of the kingdome of glorie hereafter Vse Our dutie hence is to ioyne our selues to the assemblies of the faithfull not forsaking the fellowship that we haue among our selues Heb. 10.25 but keeping the vnitie of the spirit in the bond of peace Ephes. 4.3 being like minded one towards another Rom. 15.5 speaking one thing as those that are knit together in one minde and one iudgement 1. Cor. 1.10 And if we would separate our selues then let vs depart from the Atheists and Papists in their corrupt doctrines and wicked conuersation Secondly such are iustly reprehended who seldome come to heare the word receiue the Sacraments and to call vpon God in the congregation for so much as they can they cut themselues from the kingdome of God in reiecting the meanes of their saluation Ob. They alleage for themselues that if they should come they should heare but a weake man like themselues speak vnto them and if Christ himselfe or some Angell should preach vnto them they would heare willingly Ans. Lay aside all disputing and yeeld vnto the wisedome of God whose ordinance it is that men should be taught by men and not otherwise Ob. They say further that they haue the Bible and the sermons of the Prophets and Apostles at home and none can make better sermons than they and againe that they can get knowledge enough to saluation by themselues and some say they haue knowledge sufficient and neede no more Ans. First Gods ordinance must be acknowledged and reuerenced in the publike Ministerie and in the middest of the assemblies and priuate duties must giue place to publike Secondly the word is not only to be knowne but affected now although knowledge may bee gained priuately yet the affections must bee wrought and mooued in the publike Ministerie Thirdly those that know the most know but in part and the Ministerie is instituted not onely to initiate and begin men but to confirme them in grace and leade them to perfection for which end the Lord hath giuen Pastors and Doctors of the Church to teach men vntill they come vnto a
nature but not Adams sinne Againe Christ came of Adam but from him as a beginning and not by him as by a father whereas all other men are both from Adam and by him This is a maine ground of our religion without which there could bee no redemption Aduersaries hereof are First our common people who say they euer kept Gods law and loued him with al their heart and their neighbours as themselues and thinke hence all is well but were it so as they dreame they had neuer fallen in Adam and so Adams sin had not gone ouer all men Secondly the Popish Church first in teaching that the Virgin Mary who came of Adam by ordinary generation was conceiued without sinne notwithstanding she was saued not by her bearing of Christ in her wombe but by beleeuing on him with her heart Secondly in that they teach that men are not wholy dead in sinne but in part or halfe dead yea that being a little holpen they can keepe the law as though by sinne men had not been wholy depriued of the glorie of God The 11. ground is that the Law and Gospell are two parts of the word of God and are diuers kindes of doctrine By the law I vnderstand that part of Gods word which promiseth life to the obeyer By the Gospell that part which promiseth it to the beleeuer These I say are diuers kindes of doctrine to the cleering of which consider first their consent and agreement Secondly their dissent and difference First the Law and Gospell consent first in the Author of both which is God Secondly in their generall matter for both require iustice and righteousnesse to saluation Thirdly in their end namely the glorie of God Secondly they dissent in sixe things First the Morall law is written in nature by creation yea and since the fall we haue some remainder of it in vs. Rom. 2.15 The Gentiles shew the effect of the law written in their hearts but the Gospell is not in nature but aboue the reach of nature created much more corrupted The ground of the law is the image of God but the ground of the Gospell is Iesus Christ. Secondly the Law will haue vs doe something that we may be saued by it and that is to fulfill it The Gospel requireth no doing of vs but onely beleeuing in Christ. Ob. But beleeuing is a worke to be done Ans. The Gospell requireth it not as a worke but as it is an instrument and the hand of the soule to lay hold vpon Christ Rom. 4.5 and 3.21 and 10.5 Hence is it that the Law requireth righteousnes inherent but the Gospell imputed Thirdly the Law is propounded to the vnrepentant sinner to bring him to faith but the Gospell to the beleeuer to the begetting and increase of faith Fourthly the Law sheweth sinne accuseth and reuealeth iustice without mercie but the Gospell couereth sinne and is a qualification of the rigour of the Law The Law saith Cursed is euery one c. The Gospell qualifieth that and saith Except he beleeue and repent euery man is accursed Thus the Law which onely manifesteth iustice is moderated by the Gospell which mingleth mercie and iustice together iustice vpon Christ mercie vnto vs. Fiftly the law telleth vs what good workes must bee done the Gospell how they must bee done the former declareth the matter of our obedience the latter directeth vs in the manner of obeying the former is pleased with nothing but the deede the latter signifieth that God is pleased to accept the will and vnfained endeuor for the deede it selfe Sixtly the Law is no worker of grace and saluation no not instrumentally for it is the ministerie of death the Gospell preached worketh grace onely though the Law may be a hammer to breake the heart and prepare the way to faith and repentance Aduersaries hereof are The Papists who hold that they are one doctrine only but herein differing that the Law is more darke the Gospell more plaine the former more hard to fulfill the latter more easie that is as the roote of a tree this as the bodie branches by which premises they would conclude Christ to be no Sauiour but an instrumēt rather for vs to saue our selues by he giuing vs grace to keepe the Law for a sinner must needes bee saued by works if there be no difference between the Law and the Gospell and if the Law which requireth workes were not moderated by the Gospel which requireth not workes but faith The 12. ground is The word was made flesh Ioh. 1.14 This is a maine ground as in 1. Ioh. 4.3 Euery spirit that doth not confesse that Christ is come in the flesh that is euery doctrine in which Christ is denied to be come in the flesh is not of God but of Antichrist Now by word I vnderstand the eternall sonne of God the second person in Trinitie the very substantiall word of the Father It is added was made not as though the sonne of God was turned into flesh and ceased to bee Gods sonne but as Heb. 2.16 in that he tooke not the seede of Angels but of Abraham The meaning then is that the Sonne of God abiding still the word tooke that is receiued into his person our nature Phil. 2.7 He tooke vpon him the forme of a seruant The word flesh signifieth first mans nature which Christ tooke vnto him namely a true nature of man not phantasticall or apparant onely Secondly the whole nature of man consisting of true and perfect soule and bodie with all things that belong to the entire nature of man for if he had taken mans nature only in part he had redeemed it but in part Thirdly the properties of man in soule minde will affections in body breadth length circumscription c. Fourthly the infirmities and frailties of mans nature without sin where must be noted that Christ tooke not all infirmities of mans nature as sin and corruption neither euery personall infirmitie of euery person as blindnes Gowte or this and that particular disease Here by the way it may be asked whether Christ had obliuion in his agonie as some haue thought To which may be answered That euen whē he vttered those words Father if it be thy will let this cup c. it is not fit to attribute obliuion vnto him which properly is a forgetfulnes of those things which we are bound to remember for thus wee should draw sinne vpon him but rather to ascribe it to suspending of the memorie which is when a man neither forgetteth nor remembreth For as in the will be three things 1. willing 2. nilling 3. suspending of the will which is neither of the former so also is it in memorie which remembreth forgetteth and suspendeth memorie for a time Now the summe of the whole ground is That the Sonne of God the second person and so abiding tooke vnto him the perfect nature of man in all things being like vnto vs sinne onely
groūd Heb. 6.1 Thirdly this ground being the most maine promise of the Gospell whosoeuer ouerthroweth it hee depriueth men of all comfort of religion The aduersaries of this ground are first the common people who for the most part professe that they are not certaine of the pardon of their sinnes they hope well because God is merciful but to be certaine they thinke it impossible as though there can bee hope and confidence where is no assurance but speciall hope alwaies presupposeth speciall faith Secondly the Papists for they condemne speciall faith for these reasons First where is no word there say they can be no particular faith but there is no word that saith thou Cornelius Peter Iohn c. shalt be saued Ans. It is true indeede there is no particular faith where there is no particular word or which is proportionall but the Minister truly applying the generall promise to this that particular man it is as much as if a mans name were registred in the scripture Secondly wee haue in substance a particular word in that God who hath giuen the promise hath giuen also a commandement to euery beleeuer to applie the same vnto himselfe 1. Ioh. 2.23 This is his commandement that we beleeue in the name of his sonne Iesus Christ which is equiualent to a particular word As a King giues a pardon to a thousand men but nameth neuer one of them yet euery of them trulie applying the pardon according to the Kings intention haue the benefit of it as surely as if all their names had bin set therein II. Obiect Many that applie the generall promise to themselues are deceiued and faile yea euery wicked man saith he beleeueth in the sonne of God wherein he is deceiued Ans. Many indeede faile in their speciall application but it is onely vnbeleeuers but they must proue that none truly can applie the promise speciallie which all true beleeuers doe III. Obiect They say In regard of God wee must beleeue but in regard of our selues we must doubt Ans. Yea in regard of our selues wee must not onely doubt but despaire yet beleeuers being found not in themselues but in Christ may proue themselues whether they are in the faith or no 2. Cor. 13.5 For whosoeuer repenteth knoweth that he doth repent We know we are of God 1. Ioh. 5.19 Ob. But all men in the world are full of doubting and how can doubting stand with certaintie of saluation Ans. Consider faith first as it is in it selfe so it is certaine Secondly as it is in vs so it is mingled with much doubting which is not of the nature of faith but contrary vnto it and yet these may and must stand together in the beleeuer for doubtings may disturbe but not destroy true faith for the Lord notwithstanding them accepteth our weak faith as perfect and our will to beleeue for beleefe it selfe where he seeth griefe conceiued for doubtings strife against them and endeuour to haue our faith increased Ob. But to beleeue pardon of our sinnes is to enter into Gods counsell Ans. That is false because pardon of our sinnes is reueiled Ob. But your Church say they abhorreth reuelation Answ. Neither the scripture nor our Church condemneth Reuelations contained in the scripture but those that are without beside or against scripture Ephes 1.7 The spirit is called the spirit of Reuelation see also 1. Cor. 2.12 As for this reuelation of pardon of sinne to the beleeuer it is contained in the scripture and is no more a prying into Gods counsell than it is for a Traytour to beleeue that he is pardoned when certaine newes of his pardon is brought vnto him from the King of whom none can say he entreth into the Kings counsell Hence we conclude that seeing the doctrine of the Papists ouerthrow this maine ground wee must take heede of ioyning our selues vnto them The 15. ground is That a sinner is iustified by faith without the workes of the Law Rom. 3.28 Wherein consider first the meaning secondlie the weight thirdly the aduersaries For the meaning three things must bee knowne First what it is to be iustified Secondly what it is to bee iustified by faith Thirdly what workes are to bee excluded from iustification Concerning the first In iustification there be three distinct actions of God first the freeing of a sinner from his sins for the merits of Christ Act. 13.39 From all things from which they could not be iustified by the law of Moses by him euery one that beleeueth is iustified that is acquited from them Paul opposeth it thus to condemnation Rom. 8.33 which is nothing else but a binding of a man to iust punishment The second action is the reputing and the accepting of a sinner as iust for the merit of Christ. Esay 5.23 Woe vnto him that iustifieth a wicked man that is not to make but accept him iust and in the Gospell Wisedome is iustified of her children that is approoued and acknowledged The third is the acceptation of a sinner to life euerlasting in Christ. For after that God hath absolued a sinner and reputed him as iust there must follow this acceptation to life which is therfore called the iustificatiō of life with the reason rendred in the same place for that like as Adams sinne is imputed vnto all by which death entred so Christs obedience imputed to beleeuers bringeth life and iustification Out of which three actions wee may gather a true description of iustification to wit It is an action of God the Father absoluing a sinner from all his sinnes for the merit of Christ accounting him as iust and accepting him to life euerlasting II. Point What it is to be iustified by faith For the cleer vnderstanding of this waighty point we must answere 2. questions First what is the very thing for which a sinner is iustified Ans. It is the obedience of Christ the Redeemer and Mediatour passiue and actiue the former standing in suffering the death of his bodie and the paines of the second death in his soule the latter in fulfilling the law The truth of this answer appeareth thus Since our fall we owe to God a double debt we breake the law and are bound to make satisfaction Secondly being creatures wee must fulfill the rigour of the law and performe what it requireth neither parcell of which debt seeing we being bankcrupts are able to pay wee flie to our suertie who must pay both for vs the former hee doth by his death being made a curse for vs and so redeemed vs from the curse Galath 3.13 the latter by perfect obedience vnto the law that so in him wee doing these things might liue in them vers 12. The second question is Seeing the obedience of Christ is the matter of our iustification and is out of our selues how commeth it to bee made ours Ans. To make it ours first God must giue it vs secondly wee must
awaken vs and secondly the notes to know when wee are wakened For the former consider first the infinite iustice and wrath of God against the least sin which made the Apostle say It is a fearfull thing to fall into the hands of God Secondly the greatnes of our sinnes and the number which is like the sand vpon the sea shore Thirdly the vncertaintie of the day houre of our death which as it leaueth vs so shall the last iudgement finde vs. Fourthly our vow in Baptisme wherein we promise to forsake the Diuell and all our owne lusts Fifthly Christs passion and his bloodie sweate not for his owne but our sinnes which made him crie My God my God why hast thou forsaken mee Sixthly that the night is past and it is nâ—w day the sunne is vp euen the sunne of Righteousnes is risen vpon vs and therefore we are to be raised out of our sleepe and walke as children of the light Rom. 13.12.13 Secondly if a man would know whether he begin to be awakened let him obserue whether his heart haue begun to moue in spirituall actions or no. For that bodie is wakened out of bodily sleepe which can moue it selfe in bodily actions Quest. When doth the heart begin thus to mooue it selfe and how shall I know it Answ. When thou beginnest to turne thy eyes inwardly into thy selfe and canst finde and espie the priuie corruptions which lurke within thee Secondly when thou art inwardly and heartily displeased with thy selfe and grieued for thy sins Thirdly when thou canst humbly and heartily sue to God for pardon and canst hunger and thirst after Christ and his merits aboue all earthly things Fourthly when thou beginnest to endeuour to doe the will of God and please him in all things then assure thy selfe thou art wakened out of thy sleepe of sinne and not before Thirdly if dreaming be the fountain of all sinne we must learne the contrary vertue namely that being once awakened wee striue to watch and be sober 1. Thess. 5.6 For the practise of which dutie these rules are to be marked first wee must daily and diligently obserue our selues our hearts and sinnes and seeing what sinnes wee are most prone vnto there must wee double our care and watchfulnes for otherwise where we are weakest Satan soonest maketh a breach for there he makes his greatest assaults Secondly we must daily looke for an euill day so as wee forecast euery day to endure the worst that it can bring foorth against vs and our profession out of which forecast in vaine shal any man purpose to keepe faith and a good conscience Wee may not crie peace peace for then commonly sudden desolation commeth vpon vs. Thirdly wee must esteeme of euerie day as our last day that so wee may be 〈…〉 did of which wee haue spoken in the seuenth verse and therefore passe this sinne ouer without further handling Onely let this one thing bee here remembred that seeing it is a sinne of Sodome to defile the bodie with the sinnes of the seuenth Commandement our dutie is to reserue within vs that speciall care whereby our bodies may bee preserued in holines and honour 2. Thess. 4.3.4 This is the will of God The bodie must be giuen vp as an holy sacrifice to God else it shall not be acceptable Rom. 12.1 Wouldest thou haue thy bodie rise vp vnto glorie and fellowship with God and Christ at the last day then let thy â—are bee to lay it downe in the grant in honour by preseruing iâ— a pure member of Christ for without holinesse no man shall euer see God that is haue fellowship with him being a most holy and chaâ—â— spirit yea the contrarie things ought not to be named in the Church of God Eph. 5.5 The second sinne followeth in these words 〈◊〉 despise gouernment and speake 〈…〉 In which words 〈…〉 〈◊〉 refuse and put away yea and so 〈◊〉 as they can put downe all Lordship gouernment ciuill power and dominion Secondly in their practise 〈…〉 First in their iudgeâ—â—â—â— they put downe gouernment by â—eaching for otherwise they could not and maintaining that after men were conuerted to the faith being now become Christians and beleeuers they were no longer to be vnder Magistracie or authoritie but their neckes were to be eased from that yoke and this errour was dangerously sowne by the malitious mâ—n in the Primitiue Church and called some trouble and labour vpon the Apostles themselues in their 〈◊〉 as appeareth 1. Cor. 7.11 where the Apostle answereth this case which seruants themselues were hold to call in question being conuerted Art thou called a seruant care not for it So Titus 3.1 Put them in remembrance that they be subiect to principalities and powers So as it 〈◊〉 a lesson not well learned in those first ages of the Gospell This was the iudgement and opinion of the false Teachers which euen the word despise implieth presupposeth Now whereas some might say that they must needs will they â—ill they be vnder authority for Rulers and Princes would and did keepe them vnder The Apostle addeth and speake euill c. that is although they cannot shake off gouernment so easily as they would yet they can easily manifest their malice against it in reuiling them that are in authoritie First then we are to speake of their doctrine and then of their practise In the former consider three things first what is this rule or gouernment which they despise secondly vpon what ground refuse they to be vnder authoritie thirdly vpon what ground doth Iude condemne them for this refusall First to know what this authoritie is we must distinguish all gouernment into diuine and humane The Apostle Peter acknowledgeth this distinction 1. Pet. 2.13 Submit your selues to euery humane ordinance Diuine gouernment is the absolute power of God whereby he maketh lawes to binde the conscience and that vnder paine of life and death eternall This is the power of all the Trinitie but the administration of it is giuen to the Sonne This power is not here meant for had they denied this they could not haue carried a face or shew of Christians The other which here is vnderstood is humane or ciuill rule and dominion whereby man is set ouer man which may be thus described Ciuill gouernment is a state of superioritie consisting in the power of commanding and in the power of the sword for the common good of mankinde That it is a state of superioritie appeareth Rom. 13.1 Let euery soule be subiect to the higher power Further I say it consisteth in a double power first of commanding that is of making edictâ— and lawes of calling and conuenting Secondly of the Sword and that in foure things first in arresting secondly imprisoning thirdly putting to death fourthly making warre in way of protection or otherwise This second power namely of the Sword is added first to put a difference betweene the authoritie of the Magistracie and Ministrie which difference standeth in
begotten Sonne of the Father Both these are here to bee vnderstood both which are incomprehensible and therefore our care must be to walke by faith whereby wee may attaine vnto it rather than more curiously to seeke to comprehend the knowledge of it The second thing attributed to Christ is Maiestie Whereby we are to vnderstand that highnes greatnes of God and Christ whereby he is in himselfe in his workes and euery way wonderfull Luk. 9.43 Whē Christ had wrought a famous miracle of casting out a Diuell it is said they were all amazed at the mightie power of God The third thing is dominion which word properly signifieth power and authoritie and by consequent dominion as the second word translated power signifieth properly dominion but it commeth all to one By dominion is meant an absolute power and soueraigntie in gouerning and commaunding all creatures The fourth thing is power which signifieth that absolute might of God whereby hee doth whatsoeuer he will Here by the way wee must obserue that of these foure Glorie is the chiefest the other three are but as parts of his glorie and are added to make a description of his glorie For the glorie of God is herein manifest in that he is full of Maiestie dominion and power The second thing to be obserued is that these foure are giuen to Christ alone for the word only must be referred to the whole sentence the Father and holie Ghost not being excluded thereby but all false and Idoll Gods The third thing is the time of praise Now and for euer for there is no time wherein it is not to be expressed The fourth thing is the Affection which is euer to be vsed in the praising of Christ in the word Amen that is verely or so be it signifying that the affection of the heart must euer be ioyned with this religious action of the praise of God Vse First wee learne hence that wee are bound to giue praise and glorie to God and Christ Psal. 65.1 O God praise waiteth for thee in Sion it is one of his rights properly due vnto him 1. Cor. 5. Whether wee eate or drinke or whatsoeuer we doe it must all be done to his glorie Secondly looke what is Gods principall end in all his actions that ought to bee ours in our actions But his principall end of all his actions is his owne glory◠Prou. 16.4 The Lord made all things for himselfe that is for his glories sake which end wee also must aime at in all our actions Thirdly the end of al Gods blessings is to mooue vs to set out the vertues of God 1. Pet. 2.9 which is then done of vs when with our mouth wee confesse and in our liues we expresse his mercie wisedome power and such other his properties Fourthly that wee may not thinke that this is an arbitrarie dutie left to our owne libertie or put in our owne power whether we will performe it or not wee must know that it sitteth neere or ought to sit neere vs and is a case of necessitie to preferre the glorie of God before our liues yea before the saluation of our soules In the Lords Prayer we are taught first to pray for the glorie of God simply without any respect to ourselues and afterwards come to the petitions concerning our selues and others Ob. But here it will be said God is the fulnes perfection of all glorie how can we then adde any glorie vnto him Ans. The glory of God is taken two waies first for that infinite glorie which is in himselfe or rather which is himselfe to the perfection of which nothing can bee added neither can any thing bee detracted from it to make it lesse perfect Secondly for that glorie of his which is in and from vs the which is nothing else but the acknowledging confessing and praising of this his glory in which sense we may bee said to giue him glorie or not to giue it Ob. But it may be alleaged that God being the perfection of glorie in himselfe he needeth not glory or praise from vs and therefore the dutie is not so absolute necessarie Ans. Our praise of God is not needfull in regard of God Psal. 16.2 O Lord my goodnes extendeth not vnto thee but it is needfull in regard of our selues being creatures and in this respect bound to honor and glorifie our Creator Secondly because although it is not his happines yet it is our chiefe good and happines to praise him Thus are we to take knowledge of our maine dutie and on the contrarie of our maine sinne who herein haue so often failed dishonouring the Lord by our wicked thoughts speeches and actions and that continually and so haue robbed him of his glorie for whose glorie alone we were created 2. Vse In this forme of praise obserue the foundation of all diuine and religious worship all which may be referred vnto foure heads first adoration the ground whereof is Gods Maiestie and glorie for it followeth well if God be full of Maiestie and glorie then wee must adore him wee must submit our selues before him wee must subiect our consciences to his lawes wee must beleeue all his promises and tremble at al his threatnings Secondly faith The ground of which is Gods dominion and power for if he be the soueraigne Lord of life and death if hee haue such absolute power to saue and destroy then must wee place all our faith in him for our saluation Thirdly prayer and fourthly thanksgiuing both which hath their grounds and foundation in his power dominion and glorie so in the Lords Prayer after the petitions is added as the ground of prayer the reason of all the requests for thine is kingdome power and glorie 3. Vse Hence wee must learne to adore and reuerēce the iudgements and workes of God howsoeuer they seeme vnto vs and may bee harsh in our shallow reason for he is glorie it selfe Maiestie it selfe power it selfe and he worketh that for his owne glorie which we cannot comprehend If God therefore loue Iacob and hate Esau for nothing seene in themselues but because he will so doe which might seeme to the eye of flesh a thing vniust and partiall let vs stop our mouthes at this most righteous iudgement of God for he is all power and dominion hauing soueraigntie and absolute Lordship ouer al his creatures to make some vessels of honour and some of dishonour some of mercie and some of wrath all men being as the clay in the hand of the Potter therefore the Apostle Rom. 9. so soone as hee had propounded this famous and memoriall example to shut the mouthes of men which otherwise would haue been opened against this iust and incomprehensible proceeding of God he brought them presently to the consideration of the power and soueraigntie of God vers 17.19 We our selues think it no iniustice to kill the creatures because God hath giuen vs a Lordship and dominion ouer them and shall we denie it to bee