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
receiue it First God giueth it vnto vs when he giueth vs Christ himselfe for it is giuen with him and it is made ours when God in mercie esteemeth iudgeth and accounteth it to be ours for it is ours by imputation which appeareth by these two reasons First as Christ is made out sinne so are we made his righteousnes 2. Cor. 5.21 but hee is made our sinne by imputation and therefore his iustice being inhereÌ„t in him is made ours by imputation Secondly as the first Adams disobedience is made ours so Christs the second Adams obedience is ours Rom. 5.17.18 but that is ours by imputation and therefore Christs obedience also Secondly to make this obedience ours we must receiue it and that can be onely by faith which is the hand of the soule receiuing into it the things that are giuen vs of God where note by the way that a sinner is not iustified by the dignitie of his faith but as it is an instrument whereby Christs obedience is applied vnto the soule III. Point What workes are excluded from iustification Ans. The workes of Morall and Ceremoniall law workes of nature and grace That euen workes of grace are excluded appeareth by these reasons First a sinner must so bee iustified that all cause of boasting may be cut off Rom. 3.27 But if a man were iustified by workes of grace he might boast still yea though hee acknowledge the workes to be of God see the Pharisies example Luk. 18. Secondly if a man were iustified by the workes of the law then our iustification should stand by the law but that it doth not Rom. 4.14 for then the promise were made voide yea the tenour of that whole Chapter prooueth that Abraham hauing store of good workes was yet iustified by faith without the works of the law the which thing also that obiection in chap. 6.1 witnesseth What then shall we continue in sinne drawne out of the fiue former chapters thus If a man may be iustified by faith without workes we may continue in sinne which obiection were no obiection if that had not been the intent of the Apostle to prooue iustification by faith onely without the workes of the law Thirdly Paul was not iustified by any workes 1. Cor. 4.3 I know nothing by my selfe yet am I not therby iustified where he noteth two things of himselfe first that hee had a good conscience within him secondly that he was not thereby iustified where hee debarreth all works of grace Fourthly we are saued by grace without workes these workes excluded are workes of grace for they are all such as God hath prepared to walke in Ephes. 2.8 Fiftly a man must first be iustified before he can doe a good worke and therfore works follow iustification and cannot cause it Yea and as all workes are excluded so al vertues also excepting faith are here reiected For as in a man that standeth to receiue a gift no part doth any thing to receiue it but the hand yet hauing receiued it all other parts testifie thankfulnes the tongue the feete and all the bodie euen so wee receiue the matter of our iustification by faith alone not by hope or loue but after the receiuing of Christ these with the other graces work and shew themselues The second point in this ground is the weight of it appearing herein that he that ouerthroweth it ouerturneth the faith Rom. 4.14 If they of the law be heâ—res of life faith is made voide and the promise of none effect And Galath 2.21 If we be iustified by workes Christ died in vaine Aduersaries hereof First the home-aduersarie is the common sort of ignorant people and all naturall men who with the young man say What shall I doe to be saued They say they will be saued by faith in Christ but when it commeth to the point they will be doing somewhat and stand much vpon their good meaning and righteous dealing Secondly the forreine enemie is the Popish doctrine Romish religion which teacheth that there be two iustifications First when a man of an euil man is made a good man this is by grace of the holy Ghost put into the heart the latter is whereby a man is made of good better which is by good workes But what Church soeuer holdeth this is fallen from grace This is a peremptorie sentence will some say and no generall Councell hath so determined Ans. The more is the pitie But Gods word hath peremptorily determined it Galat. 5.4 They are abolished from Christ and fallen from grace whosoeuer will be iustified by the law as the Romane Church at this day They say our doctrine maintaineth loosenes of life by excluding all workes from iustification Ans. Though we exclude the best works from iustification yet we debarre them not from Christian conuersation but therein require them as fruits of the spirit plentifully Ob. But it is absurd say they that one man may be iustified by the righteousnes of another Ans. Adams sinne is made ours and they marueile not at it what greater absurditie is it that the second Adams obedience answering to the first Adams sinne should bee ours in like manner The 16. ground is this Except a man be borne anew of water and of the holâ—e Ghost he cannot enter into the kingdome of God Ioh. 3.5 In which obserue first the meaning secondly the weight thirdly the aduersaries In the first consider two points first what it is to be borne againe secondly of what necessitie it is For the former wee must know that there must bee in him that is borne againe three things first a reall change from one estate to another Secondly there must be a roote from whence this change may arise Thirdly a new life First the chaunge is when a man of a meere naturall man is made a new man not in regard of his bodie or soule or powers of them all which a man retaineth the same after his regeneration but in regard of Gods image restored and renewed by Christ Ephes. 4.24 This is the restoring of that new qualitie of righteousnes and holines lost in Adam for so the Apostle describeth this new birth in the place alleaged This change is attributed to water and the holy Ghost wherein by water our Sauiour alludeth to some speeches of the old Testament as Ezech. 36.25 where the Prophet speaketh of the clensing of the Church by powring cleane water vpon it that is infusing new graces into the heart which take place of the old corruption And by the holy Ghost he sheweth that this clensing of vs is by the inward working of the holy Ghost Obiect But it will be said if a man bee a new man hee must haue a new soule Ans. This new qualitie of righteousnes and holines is as it were a new soule for in a regenerate man there is a bodie soule and besides the spirit which is the grace of sanctification opposed to flesh and
person no vnrepentant sinner can be partaker of but onely the Church of the first borne as in Heb. the 12 whose names are written in the booke of life and who receiue daily spirituall increase for howsoeuer in the Catholike Church there be two sorts of men professing religion the one of them that do vnfainedly beleeue and are sanctified the other of them who make a shew of faith but indeede beleeue not but remaine in their sinnes of the former doth the Catholike Church consist and not of the latter who are no members sâ—t into the head of this body though they may seeme so to bee Secondly this confuteth the Romish Church who teach and hold that a reprobate may be a member of this Church Thirdly that none can bee the head of this Church and Catholique congregation but onely Christ for he only knoweth them who and where they be thorough the face of the whole earth not the Pope or any other creature hath any headship ouer this companie who are giuen and properly appertaine vnto the Sonne of God Fourthly that this Catholique Church is inuisible and cannot by the eie of flesh be discerned for what eye except of faith can see or discerne the depth of Gods election or whom he hath effectually called yea and who can infalliblie determine of the things that are within a man and therefore this is a matter of faith not of sense an Article of our beleefe not the obiect of our sight seeing faith is an euidence of thinges not seene which againe ouerthroweth that Romish doctrine which teacheth that the Catholike Church is visible and apparent vpon earth and so destroy that Article of our faith Fiftly that this Catholike Church being preserued by God the Father to life euerlasting cannot vtterly perish and bee dissolued all other congregations and particular Churches being mixed and the greatest part not predestinate may faile yet this cannot be ouercome Rom. 11.7 this election of God shall obtaine though the rest be hardened The gates of hell shall not preuaile against the faith of the Church because faithfull and true is hee that hath spoken and who will preserue in this Church a succession of wholsome and sound doctrine and heauen and earth shall be sooner dissolued than on iote of the same shall faile and perish But though that faile not the Church may fall from that and so faile That particular Churches and of them the most famous haue been ruined yea and fallen away and so may doe is euident by the Churches of Ephesus Corinth Galatia c. and no maruell seeing these consisted euer of mixed persons but the Catholique Church consisting onelie of a number elected and called though it also not being as yet without wrinkle may erre and faile in some smaller points yet being preserued by God to life cannot possibly faile in the maine and foundation This doctrine affordeth strong consolation to the elect of God both in regard of their frequent falles and infirmities whereby they might feare to cast themselues quite out of fauor as also in regard of the manifold assaultes and bickerings which in the world they doe and shall endure whereby they might seeme to the outward veiw to perish yet the truth is neither of both need so dismay them but that their faith and hope may still bee reuiued and strengthened seeing they are preserued to saluation Sixtly here are better notes of a true Church then the Papistes Antiquity Succession Multitude c. which can bee no notes Frst for Antiquitie in the beginning was a true Church but no Antiquitie Secondly succession failes for what men soeuer are called and sanctified are the Church Thirdly multitude no note for if there be a calling and sanctification of men there is a Church be there many or few But the true notes are the meanes of calling to the faith by the doctrine of the Prophets and Apostles and obedience thereunto proceeding forward in sanctification euen vntill death without which notes none can truly say they are of the Catholique Church By which we may know the Church of England to be the true visible Church of God called and sanctified in the truth Ioh. 8.31 Now to proceede wee are in the next place to intreate of the order which God obserueth in bringing men by degrees to life euerlasting And first of the calling mentioned which is a worke of God who of his meere fauour and grace calleth vile and miserable men out of the world and inuiteth them to life euerlasting to vnderstand which we must know that the calling of God is two fold The first is generall when God calles a whole Nation kingdome and countrie that is when hee offers them saluation in the meanes as when hee sends his word amongst them affordes them the Sacraments to seale the Couenant giueâ— leaue to approch him in prayer and all this in the Ministrie of men that man might call man yea when hee vouchsafeth priuate meanes farre inferior to the former yet often seruing for a generall calling aâ— is the reading of the Scriptures yea of mens writings and some time reportâ— as in Rahabâ— example and the woman of Samaria by these meanes the Lord generally calleth men offering but often not giuing grace offered in great iudgement turning away from a froward people If God offer but giue not grace it is a deluding of men No for first a man was once able to receiue it secondly hereby hee maketh them without execuse whom he will destroy thirdly hereby he keepes the wicked in outward order Vse Considering to be called of God is the first step to life euerlasting and we in this Church of England are thus called it remaines that euery man should answere this calling How shall this be done Frame thy heart to answere God as Dauid did when God bad him seeke his face Thy face O Lord will I seeke see also Marke 9.23.24 of the father of the possessed child and Psal. 40.6.7 wheÌ„ Dauids eare was pearced hee answered Lord I come this ought to be the Answer of our hartes to the Lords voice sounding in the Ministry The second calling is more speciall when grace is not only offered but giuen also by God thorough the effectuall working of his spirit in our hearts which is the beginning of grace in vs hee himselfe laying the first foundation of it by giuing power to receiue the word to mingle it with faith and bring forth the fruites of new obedience for the better conceiuing of the nature of it consider sixe pointes First the ground and foundation of it namely Gods eternall free election of vs vnto life euerlasting as 2. Tim. 1.9 when I say free I exclude not only whatsoeuer man can imagine within himselfe as vaine in procuring such good vnto himselfe as not of works saith Paul least any should boast but also placing the ground of all our good out of our selues in the counsell of God which the
not onely in many examples but in that originall sinne infecteth euery infants soule aswell of the beleeuing as vnbeleeuing parent But if sanctification be not from the parent whence is it From Christ who is made of God vnto vs sanctification 1. Cor. 1.30 1. Coloss. 22. In him are hid all the treasures of it of whose fulnes we receiue grace for grace 1. Ioh. 16. wherein two further points are to be knowne first what thing in Christ is the roote of our sanctification namely Christ his holines as he is man euen as Adams vnrighteousnes is the roote of our corruption Secondly that seeing he is the root of our sanctification it is necessarie there be a coniunction and vnion betweene him and vs before we can partake of his holines and it is the bond of faith which knits vs as members vnto him the head in which regard the Apostle saith he is made of God our sanctification 1. Cor. 1.30 that is the roote and author of it A third point is the measure of our sanctification which is but in part giuen vs in this life the most regenerate man being partly flesh and partly spirit appearing in this comparison Take a vessell full of water let a portion be taken out and an equall portion of hot water put in it becomeâ— luke-warme all of it partly hote and partly cold euen so euery man is a vessell of water filled with corruption to the brim if a part of his corruption be taken away and a proportionall part of holines put in stead of it the whole man becomes partly holy partly vnholy of which wee haue an example in Moses Num. 20.8.9 who in smiting the rock so as the water gushed out bewrayed the mixture of faith with vnbeleefe in the same action he takes the staffe therein he obeyed God but he strikes the Rocke twice being commanded only to speake to it and therein he disobeyed for which the Lord was angrie A fourth point is touching the parts of sanctification which may be diuided two waies first it is diuided into mortification and viuification Mortification is a part of sanctification whereby the power tyrannie and strength of originall sinne is weakned and also by little and little abolished which be coÌ„sidered to be not in one part onely but throughout so as when one part of originall sinne decaieth so doth also the rest the ground of which is the vertue and efficacie of Christs death which if any aske what it is and what power it can haue since it is ended I answere it is that power of his Godhead whereby on the crosse hee sustâ—ined his Manhood and so made his death a satisfaction to the iustice of God for mans sinne It will be further asked how come we to be partakers of this vertue of Christs death and to feele the power of it in our hearts So soone as any man by faith begins to be vnited vnto Christ his death is applied vnto him so that by meanes of our coniunction with Christ we as truly partake of that power of his as he himselfe was on the crosse susteined by it then he feeles sin wounded in him and dying dailie to which hee cannot liue as before The second part of sanctification is viuification or quickning and it is when Christ dwels and raignes in our hearts by his spirit so as we can say we henceforth liue not but Christ in vs the foundation of which is the vertue of Christs resurrection which is nothing else but the power of his Godhead raising his Manhood and freeing him from the punishment and tyrannie of our sinnes this power is conueied from him vnto all his members who being mystically conioyned with him are thereby raised from the graue of their sinnes The second diuision is taken from the faculties of man which are seauen in number 1. The Minde 2. Memorie 3. Conscience 4. Will 5. Affections 6. Appetite 7. The life it selfe In all which this grace of God must appeare 1 The Minde is that part of man which frameth the reason this Paul calleth Ephes 4.5 the spirit of our minde which must be renewed the sanctification of which is called Reu. 3. the eye salue it is a grace cleering the darke minde and dimme vnderstanding containing in it these three things First sauing knowledge 1. Cor. 2.12 whereby we know the things giuen vs of God Some will say what be they Ans. This knowledge may be referred to two heads The first is the knowledge of God The second is the knowledge of our selues The former of these hath two branches first that knowledge of the true God which is life euerlasting Ioh. 17.3 Secondly to know the mercie of God in Christ to my selfe in particular Ephes. 3.18 This is to know the height length and depth of the loue of God to me in special as that God the Father is my father God the Sonne my Sauiour God the holy Ghost my Sanctifier this is the sauing knogledge of God The second head of this sauing knowledge is to know a mans selfe when hee sees the secret corruptions of his heart against the first and second Table to see and to feele this is a worke of grace and an argument of an heauenlie light enlightening the soule The second thing in the sanctification of the minde is after the knowledge of these to approoue the things of God that is to minde and meditate on things spirituall Rom. 8.5 to sauour the things of the spirit namely things pertaining to the kingdome of God Contrarie to the practise of them whose glory is their shame yea whose end is damnation Phil. 3.19 who minde earthly things The third thing is a setled purpose in the minde not to offend God in any thing but to endeuour the doing of his will and the pleasing of him in al things this is called the turning of the mind and is the substance of true repentance 2 The Memorie the sanctification of it is an aptnes by grace to keepe good things specially the doctrine of saluation by which Dauid was preserued from sinning Psal. 119.11 and Mary pondred things concerning Christ and laid them vp in her heart Luk. 2.15 3 The sanctification of the Conscience is an aptnes to testifie alwaies truly that a mans sinnes are pardoned and that hee preserueth in his heart a care to please God 2. Cor. 1.12 This testimonie was Pauls reioycing and Hezekias comfort on his death-bed was the testimonie of his conscience of his vpright walking before God yea this conscience is apt also to checke and curb vs when wee encline to euill so Dauid saith Psal. 16. his râ—ines did correct him in the night season and to stirre vs vp to good as the voyce behind vs saying Here is the way walke in it Esay 30.21 4 The Will is sanctified when God giues grace truly to will good as to beleeue feare obey God when a man can say that though he
finde not to performe that which is good yet to will good is present with him Rom. 7.18 This is much accepted of God for where the minde and other faculties faile in their dutie then comes this will and supplies their want which being willing to doe much more then it can the Lord of his mercie accepts it for the deede it selfe 5 For the Affections some of them concerne God some our Neighbour and some our selues Sanctified affections concerning God are first feâ—re of God when a man stands in awe of Gods presence and in regard of his Commandements Secondly a contentment and quietnes of minde in all conditions of life when a man at all times can submit his will vnto the will of God Iob 1. The Lord hath giuen and taken away blessed be his name and Dauid Psal. 39.2 I held my tongue and said nothing because thou Lord didst it Thirdly loue to God in Christ and to Christ in man 2. Cor. 5.14 Rom. 9.3 Fourthly an high estimation of Christ and his blood aboue all things in the world Philip. 3.8 I count all things dâ—ng for Christ. Secondly the affections towards our Neighbour is to loue him because hee is Gods childe in my iudgement 1. Epist. Ioh. 3.14 and in Christ my brother Thirdly concerning our selues to haue a base estimation of our selues in regard of our knowne sinnes and corruptions Paul cried out that he was the head of all sinners so the prodigall sonne I am not worthie to call thee father Dauid Haue mercie on me according to the multitude of thy mercie 6 The sanctification of Appetite stands in the holie ordering of our desires in meate drinke apparell riches c. and in the practise of three maine vertues first Sobrietie secondly Chastitie thirdly Contentation by which the appetite must be gouerned 7 Sanctification of life stands principally in three things first in an endeuour to doe the will of God that herein wee may testifie our thankfulnes Secondly in testifying our loue to God in man Thirdly in deniall of our selues which is first when wee hold God to be wiser than we aâ—â— that so wee should be both directed and disposed of by him Secondly when wee account him more carefull for vs than we our selues can be and so rest well satisfied with what condition of life so euer he sets vs in Thus are we to practise this grace through our whole conuersation for wee may not measure it nor iudge of it by one action good or bad but looke to the whole course of life if that be good the heart is sanctified The fifth point is how sanctification is here ascribed to God the Father seeing all outward workes are common to the whole Trinitie Ans. Sanctification is attributed and that truly to all the three persons who haue all stroke in the worke of it but diuersly The Sonne sanctifieth by meriting sanctification the holy Spirit sanctifieth by working it and by creating the new heart the Father sanctifieth by sending his sonne to merit and giuing his spirit to work it And here the worke is thus ascribed vnto him as being the ground and first author of it Vse Labour for the speciall grace of God The meanes wee are to vse is laid down in Rom. 6.1 to the 14 verse namely to beleeue that we were crucified with Christ buried with him yea and rose againe with him because he was vpon the crosse in the graue as also in rising from thence in our stead and roome sustaining our persons vpon him this is the foundation of our holinesse Some will aske how this can be a ground of our holines I make it plaine in this comparison As a Traitour arraigned and hanged according to law is then freed from his fact the Iudge ceaseth to punish him and he ceaseth to be a Traitour committeth no more misdemeanour so the sinner being arraigned at the barre of Gods iustice and attainted of high treason is according to Gods law condemned and executed in Christs condemnation and execution is now as a dead man vnto sinne and cannot thencefoorth liue thereunto any more Now followes the third degree of life eternal in these words and reserued to Iesus Christ. The meaning of which words is plaine in the 1. Epist. of Peter the 1.5 where he saith that the elect are kept by the power of God vnto saluation in the adding of which words to the former wee are taught that with the gifts of true faith calling and sanctification is ioyned vnseparably the grace of perseuerance vnto the end of which truth we will consider foure maine grounds The first ground is the election of God that is his decree wherby he setteth some apart to life This decree is as vnchangeable as God himselfe is and as election is vnchangeable so is the fruite of it in vs in respect of the ground and hence followeth it that faith and sanctification are vnchangeable Rom. 8.3 the predestinate are glorified Matth. 24.24 the exception sheweth it impossible the elect should be deceiued The second ground is the promise of God in the Euangelicall couenant which is largely propounded in Ierem. 32.40 where is promise made of two things first the Lord promiseth that he will not turne from them to doe them good which is a promise of eternall mercie shewing the pardon of sinne being once giuen is giuen for euer Secondly that he will put his feare into their hearts there is promised continuance of faith and sanctification for they shall not depart from it The third ground is the office of Christ in it consider first his Priesthood secondly his kingly office First he was a Priest partly to offer sacrifice partly to make intercession for euery beleeuer so hee did for Peter Luk. 22.32 that his faith might not faâ—â—â— and not onely for him but as appeares in that worthy prayer recommended in Ioh. 17. for all the Disciples and not for them onely but for all beleeuers through their word The same request is in that Chapter repeated thrice Secondly for his kingdome as he is the head of his Church his office is 1. to keepe all that are giuen him vnto life Ioh. 10.28 I giue vnto them life and none can plucke them out of my hands 2. To giue spirituall life to his members Rom. 6.8.9 If Christ the head died but once and liueth for euer then all his members die but once to sin and after alwaies liue to righteousnes for this life admits of no corruption neither in nor out of temptation The fourth ground is the qualitie of grace as of faith sanctification c. whose nature is to endure to life euerlasting for he that once beleeues remaines euer a beleeuer 1. Ioh. 3.9 He that is borne of God sinneth not because the seedâ— remaineth in him Now if that remaine whereby he is borne of God himselfe must also still remaine borne of God vpon which foure grounds we may perswade our selues of the gift of perseuerance
reformed resisteth plainly saying I will not haue this man to rue ouer me I desire none of his waies This loue then comes from grace 1. Ioh. 4.7 Loue commeth from God 1. Tim. 1.5 it hath his beginning from a pure heart true faith and good conscience Which must bee maintained against the Papists who say that nature affoordeth the inclination but grace the practise whereas indeed grace giueth both Thirdly consider the vse of loue It is the instrument and companion of true faith which worketh by loue Galath 5.6 The proper worke of faith is to lay hold on Christ this faith as a hand can of it selfe doe but when it commeth to the practise of morall duties it can no more worke without the grace of loue then a hand which can lay hold alone and of it selfe receiue and retaine can cut any thing without an instrument Whence it appeareth that faith in iustification is alone but in the life of man it worketh by loue and whereas it hath bin taught for many hundred yeeres that loue is the life of faith that is vnâ—rue for it only testifieth that faith hath life It is alleaged that as the bodie without the spirit is dead euen so faith without workes is dead therfore workes are the soule and giue life to faith But this consequence from this comparison is not good because the soule is not properly the soule of the bodie but of the man and so it proueth not that loue is the soule of faith Again the word Spirit there betokeneth the breath without which the body is dead and thus is the comparison to be returned that as breath maketh not a man liuing but sheweth him to be aliue so loue maketh not faith liuing but testifieth it so to be yea indeed is the fruite and effect of faith as breath is of life More particularly this grace of loue is two-fold first that whereby man loueth God secondly that whereby man loueth man In the former note two points first what it is namely a motion of the heart whereby it is affected to God causing it to be well pleased in God and his workes for himselfe as also to seeke fellowship with God so much as it can Secondly note the measure of this loue which in Scripture is double first that which the law requireth and that is the full measure of loue loue in the highest degree when man loueth God with all his soule with all his strength and all the powers of the whole man so as in man no loue can be aboue it vnto this all men are bound yet no man since the fall can attaine Secondly that which the Gospell describeth standing in an vnfained will and true endeuour to loue God with all the heart all the strength and all the powers which is a smaller measure than the former yea and a qualification and moderation of it yet to none but those that are in Christ. Wherby we come to the right vnderstanding of diuers places of scripture as 2. King 23.25 of Iosiah 2. Chron. 15.15 all Iudah sought the Lord with their whole hart These and such other places must be vnderstood as they are qualified by the Gospell in that they willed and endeuoured by all good meanes to seeke God yea this text also must be vnderstood of this second measure seeing the former being in the highest degree cannot be multiplied no not if men were glorified The second kinde of this loue is that whereby man loueth his neighbour which is a certaine diuine and spirituall motion causing the heart as the former both to be wel pleased in man for God that is because he is Gods image and his owne flesh as also to powre out it selfe and communicate goodnes to his neighbour in wishing speaking and hoping the best of him Wherein by the way obserue a plaine difference betweene faith and loue faith is a hand but to pull Christ to our selues loue is a hand also but opening it selfe and giuing foorth vnto others In this loue of the neighbour consider these three things first the order of it The order that hath been taught for many hundred yeeres is that first wee must loue our selues and then others from this ground Thou shalt loue thy neighbour as thy selfe for the rule say they must goe before the thing ruled But this is not found seeing worthie then haue been commended in Scriptures for louing others as well yea and better than their owne selues so Dauid loued Ionathan 1. Sam. 20.17 Christ loued his enemies better than himselfe these began not with themselues yea indeed the right beginning of loue is in God and then as a man is a more principall instrument of Gods glorie hee must be for God preferred in our loue aboue our selues Thus euery man is bound to loue and preferre the life of his Prince aboue his owne see the perfect rule of direction herein Ioh. 13.34 Secondly note the manner of it set downe in that precept Thou shalt loue thy neighbour as thy selfe that is as wee are cheerfull and free to practise the dutie of loue to our selues so must we doe it to others for this precept aimeth at the manner rather than the rule of our loue to man for that is as Christ hath loued vs. Thirdly the kindes of it it is two-fold first single when men loue others but are not repaid with loue againe yea when a man loues his enemie but is not loued again The second is mutuall loue that is when loue is requited with loue called in Scripture brotherly loue see Philip. 2.2 1. Cor. 1.10 when men are of one iudgement like minded speakâ— one thing and one soule is as it were in many bodies The second point is the multiplication of loue which the Apostle prayeth for vpon good ground because it ioyneth man to God and man to man and so becommeth as it is called the bond of perfection the bond of the Church Common-wealth of al societies 1. Cor. 13. Loue edâ—fieth that is it helpeth to build the kingdome of God yea it constraineth men to all good duties in their particular callings Qu. But how shall this loue be multiplied Ans. By certaine meditations and practises The meditations are many first on Gods coÌ„mandement Be seruants one to another in loue Gal. 5.13 Secondly of Gods image which al men should beare in loue 1. Ioh. 3.16 Thirdly of the fellowship of the faithfull hauing all one father one brother one saluation all linked by one spirit Ephes. 4.4 Fourthly of the loue of God Ioh. 13.35 which hereby we shall be assured of 1. Ioh. 3.14 The practises also are diuers first wee must labour to be assured of Gods loue to vs and encreased vpon vs Ephes. 5.2 Secondly the law of nature must teach vs to doe as we would be done vnto Thirdly our care must be more to loue than be loued for to loue is a vertue in our selues to be loued iâ— the vertue of another Fourthly pray daily for
the power of godlinesse and will not suffer it to feaâ—e it self there seeing the loue of the world and the loue of God cannot stand together Thirdly many hauing this forme cannot abide to subiect their hearts and liues vnto the lawes of God yea they would exempt their speeches and affections from such strictnes and count it too much precisenes these are al fruites of the vngodly heart of which the fewer wee can see in our selues the more they be and the more to be bewailed 2. Vse Further hence wee are to take out that lesson which the Apostle teacheth 1. Tim. 4.7 To exercise our selues vnto godlinesse for if vngodlinesse bee such a mother sinne we must endeuour our selues to the contrarie For which purpose we must first prepare our selues thereunto else wee shall faile in the whole exercise by learning to acknowledge Gods prouidence presence mercie and iustice in euery thing Gal. 4.8 When the Galathians know not God they worshipped them which by nature were no gods no godlinesse can stand with the ignorance of God neither can it be exercised in particular actions vnlesse we behold him thus in the particulars Secondly to this exercise of godlinesse wee must first inwardly worship God in our spirits soules hearts affections not in lips only speeches outward actions For the right worshippers worship him in spirit and truth Paul serued God in his spirit Qu. How shall a man doe this Ans. True inward worshippe standeth in two things first in faith secondly in the actions of faith Faith is that whereby a man generally beleeueth the whole word of God containing the Law and the Gospell to be the truth of God it selfe and particularly concerning himselfe three things first Gods mercie in the forgiuing of his owne sinnes Secondly his presence in all his actions Thirdly his prouidence ouer all euents good or bad that befall him The actions of faith are two first subiection of the heart vnto God in three respects first to Gods iudgement that seeing hee passeth sentence against our sinnes we also should call our selues to account for them confesse them condemne our selues for them and intreate for mercie Secondly to his word and lawes of both Tables by heartie and conscionable obedience willingly taking vp his yoke suffering our selues to be directed by all his lawes Thirdly to the good pleasure of God knowne by the euent whether sicknes or health want or abundance in departing from our owne wils and patiently yea thankfully submitting them vnto his blessed will The second action of faith is the eleuation or lifting vp of the heart vnto God incessantly both in suing for his grace and aide in the seasonable supplie of our necessities as also in blessing him for blessings receiued In these stand the practise of the true worship of God in the spirit which is true godlinesse vnto which wee may be incited by these reasons first because this godlinesse hath the promise of this life and the life to come 1. Tim. 4. that is the godly man hath title to all blessings of all kindes Secondly Godlines is great gaine 1. Timoth 6. Euery man affecteth gaine but if any man would attaine it let him bee godlie Men are often crossed in the world and things succeede not with them they are not prospered in their callings and duties of it and seeing no reason of it marueile why they should not thriue as well as others whereas indeede being vngodly men they want that which should bring in their gaine Thirdly leâ— the consideration of the last iudgement ioyned with the dissolution of heauen and earth moue vs hereunto 2. Pet. 3.11 Seeing all these things shall be dissolued what manner of persons ought we to be in holy coâ—â—â—rsation and godlines As though hâ— had said seeing nothing else shall stand vâ— in stead but godlines how are we to 〈◊〉 our selues to the practise of it Fourthly the appearing of grace teacheth vs to denie all vngodlines and to liue 〈◊〉 in this present world Tit. 2.12 If this be the end of the Gospels appearing and we haâ—e been they to whom 〈◊〉 hath appeared with peace and prosperitie aboue fourtie yeeres how can wee bee but vnexcuseable and speechlesse before God if wee remaine vntaught in this dutie but continue still in the waies of vngodlinesse The fourth adiunct whereby the seducers are described is their doctrine in these words They turne the grace of God to wantonnes In which consider two points first the sinne or vice here condemned Secondly the duâ—ie or contrarie vertue commanded Before wee can know the former we must search out the meaning of the words And first by grace is meant the doctrine of the Gospel called in the former verse by the name of faith so it is called Titus 2.11 The grace of God hath appeared teaching vs c. because it teacheth vs that remission of sinnes and life euerlasting are obtained onely by the meere grace of God in Christ. By wantonnes is properly vnderstood that sinne whereby men addict themselues wholie to intemperance incontinencie and vnlawful pleasures but here it must be taken generally for a licentious prophane kinde of liuing and libertie of sinning Turne that is they displace the grace of God applying it from a right to a wrong end and that not onely in practise of life but in propounding of doctrine tending thereunto As though hee had more plainly said that whereas the doctrine of grace in the Gospell teacheth men free iustification by faith in Christ without the workes of the law these men peruert this gratious doctrine and teach that therefore men may liue as they list and so themselues doe also by which same sinne such seducers are elsewhere noted in the Scripture Rom. 3.8 Some gathered from Pauls doctrine the same libertie saying Why doe wee not then euill that good â—ay come of it And 2. Pet. 2.19 some such are mentioned who beguiled diuers with wantonnes through thâ— lusts of the flesh promising vnto them libertie Ecclesiasticall histories mention in any such who sprung vp after the Apostles daies 〈◊〉 the Libertines Simon Magus and his disciples who â—â—ught that men might lawfully commit fornication So also the disciples of â—aâ—ilides Euâ—omius and the â—â—osticks Heretikes who taught that men might liue as they list seeing â—ow such libertie was procured them being freed from being vnder the Law any longer which sinne died not with those cursed heretikes but the Diuell hath in these last daies reuiued it especially in foure sorts of men first the Libertines of this age who hold with the former that being vnder grace wee are free from the obedience of the Law Secondly the Anabaptists who vpon the consideratioÌ„ of abundant grace peace in the new Testament and of the libertie obtained by Christ teach that Ciuill iurisdiction and Magistracie is vnlawfull as also to make warre and to take an oth before a Magistrate which sort of men are not so well knowne here as
in other Churches but are daungerous enemies wheresoeuer both to the grace of God and good of man for where the Ciuill sword doth cease there can no societie stand in safetie Thirdly another kind of Libertines are the Papists and the Popish Church with the whole Romane Religion themselues being open enemies vnto the grace of God and their whole religion turning it into wantonnes and libertie of sinning and that diuers waies First God hauing of his grace giuen vnto the Church a power of the keyes to open and shut heauen that religion hath turned it into an instrument first of prophanenesse in setting vp an new Priesthood to absolue and lose men sins properly in offering a sacrifice for the quicke and the dead so abolishing the sacrifice of Christ. Secondly of iniustice for by it they depose Kings and Princes they free subiects from their alleageance they stirre them vp and encourage them to conspiracies rebellions and maintaine in other states factions ciuill warres and seditions and al by vertue of their power Thirdly of horrible couetousnes for by it they sell pardons for thousands of yeeres the which sales haue brought to the Church of Rome the third part of the reuenewes of al Europe which one practise if there were no moe prooueth plainly that that Church turneth the grace of God to the libertie of sinne Secondly their whole Religion is a corrupted Religion and maketh the receiuers of it the children of Satan more than before for first it maketh men hypocrites requiring nothing but an externall bodily and ceremoniall worship without any inward power of it as in fasting it requireth onely a shew of it as to abstaine from flesh and white meates but they may vse most delicate fishes the strongest wines and sweetest spices and in other parts of their religion is no lesse hypocriticall Secondly it maketh men proud and arrogant teaching the freedome of will vnto good if the holie Ghost doe but a little help it that a man can merit by his workes that hee can satisfie Gods iustice by suffering for sin yea that hee can performe some workes of supererrogation who can hold these points and be humble Thirdly it maketh men secure teaching that they may haue full pardon of all their sins by the power of their keyes for mony and that though they haue no merits of their owne they may buy the merits of other men yea although in their death they faile of repentance yet for some mony they may be eased in Purgatorie What shall any rich man now care how he liue or die seeing all shall be well with him for a little mony Fourthly it maketh men in their distresse desperate teaching that no man can be assured of his saluation without some reuelation Fiftly it reuiueth the old sinne of these seducers teaching that diuers men and women may not marrie that were adulterie and yet openly tolerating stues and vncleannes Which what is it else but to maintaine wantonnes whereby the chiefe teachers of that Church witnesse themselues the right successors not of the Apostles as they pretend but of these seducers and other wicked heretikes old and new The fourth sort of Libertines are carnall and formall Protestants who first turne the counsell of Gods election into wantonnes by reasoning thus If I be elected to saluation I shall be saued let me liue as I will or if not I cannot be saued doe what I will or can because Gods counsels are vnchangeable and thus conclude to spend their daies in all wantonnes Secondly they turne the mercie of God into wantonnes thus reasoning in their hearts Because God is mercifull therefore I will deferre my repentance as yet for at what time soeuer a sinner repenteth God will put away all his sins out of his remembrance what yong Saints old Diuels Thus the timely acceptance of Gods mercie offered is become a reproch besides many moe who because the Lord deferreth punishment set their hearts to doe euill Thirdly others vnder pretence of brotherly loue mispend all that they haue in wantonnes riot excesse companie keeping gaming to the beggering of themselues and vndoing of their owne families vnto which they ought to shew their loue in the first place Fourthly others vnder pretext that the Iewish Sabbath is abrogated and that Christ hath brought such libertie as hath abolished distinctions of times take libertie to keepe no Sabbath at all whence many tradesmen will do what they list on this day and dispatch those businesses which they can finde no time for in the weeke daies Fiftly some because they would humble themselues commit diuers sins and continue in others these say in themselues Let vs continue in sinne that grace may abound all these sortes of men turne the grace of God into wantonnes and practise the vice here condemned The 2. thing to be considered is the contrary vertue and y◠is to make a godly holy vse of the grace of God and to applie it to the right end for which God vouchsafeth it vnto vs to wit that wee might be thankful vnto him and testifie the same in obedience to all his lawes Which appeareth first by testimonie of Scripture Luk. 1.74.75 We are deliuered 〈◊〉 of the hands of our spirituall enemies to serue him in holinesse and righteousnesse Rom. 6.16 We are vnder grace therefore let vs giue vp the members of our bodies weapons of righteousnesse Tit. 2.11 The grace of God hath appeared teaching vs to denie vngodlines Secondly the end of all Gods graces is that wee should be furthered in holinesse of life we are elected that wee might be holy the end of our calling is that we may be Saints Iustification freeth from punishment of sinne Sanctification from corruption and sinne it selfe Faith purifieth the heart Loue containeth vs in obedience he that hath hope purgeth himselfe and so of all other graces Thirdly Christ is a Mediatour two waies first by merit to procure life and worke our saluation secondly by efficacie that is whereby his death is powerfull to cause vs to die to sinne and his resurrection to raise vs from the graue of sinne to a new life and he is no Mediatour by his merit to those who are destitute of this efficacie Vse We haue in this land been many yeeres partakers of this grace of God our dutie then is to make a holie vse of it and walke thankfully before God Rom. 12.1 I beseech you by the mercies of God which he had in the former chapter mentioned that ye giue vp your selues a holie sacrifice to God no more forcible argument can be vrged to stirre vp men to thankfull obedience than this for if Gods mercie in Christ cannot mooue what will Let this then perswade vs likewise If we beleeue God to bee our Father that is a great grace Let this grace moue vs to walke as children before him let the grace of our redemption mooue vs to walke as redeemed ones rescued out of such captiuitie
Luk. 7.47 Many sinnes are forgiuen her for she loued much where it seemeth that loue is the cause of forgiuenes of sinnes Ans. I answere this word for doth not signifie here a cause but a reason drawne from the signe as it is also elsewhere vsed this then is the sense many sinnes are forgiuen her and hereby ye shall know it because or in that she loued much Note hence first that doctrine of the Church of Rome to bee false whereby they teach that before iustificatioÌ„ there must be a disposition and aptitude in a man thereunto standing in a feare of hell loue of God c. for by this doctrine the loue of God in man should go before iustification which is a fruit and follower thereof Secondly that is as false that loue is the soule and life of faith for though in time they be both together yet in the order of nature loue followeth after faith therfore cannot be the forme and soule thereof Thirdly it hath bin the opinion of some that faith apprehendeth Christ by loue and not by it self but this is also erroneous for loue in order followeth apprehenâ—â—on of Christ and therefore Christ is not apprehended by loue First we beleeue and being knit vnto Christ by faith then our hearts are knit vnto God by loue The third point is what is the measure of loue whereby we must loue God and man Ans. According to the two distinct parts of the word of God are prescribed two distinct measures of loue The measure of the law is to loue God without measure for it requireth that wee loue God with all the powers of our bodies and soules and with all the strength of all these powers Luk. 10.27 This measure is not now in our power to performe no not although wee bee borne anew for being still flesh in part some of the powers of our strength are withdrawne from the loue of God The Gospell is a qualification of the law and moderateth the rigour thereof it freeth a man not froÌ„ louing God but exacteth not this loue in the highest measure and degree but accepteth such a measure as standeth in 3. things first in beginning truly to loue God secondly in the daily increase in this loue thirdly in being constant in the same vnto the end this measure the Lord accepteth for perfect loue in those that bee in Christ in whom the imperfection is couered Deut. 30.6 The Lord thy God will circumcise thine heart that thou maist loue the Lord thy God with all thine heart and all thy soule that is as if the Lord had said I will ingraft the true loue of my selfe in your hearts which you shall increase in and constantly proceede in the same and then I will account and accept of it for the full measure of loue that my law requireth which distinction is the rather to bee considered because the Papists teach that the loue which the Lord requireth of Christians is the same for substance and measure which the law prescribeth and for the perfection of our loue they say a man may doe more than the law bindeth him vnto as if he gaue all his goods to the poore it is more than euer God in his law hath commanded and if wee loue God aboue all creatures which they say a man may doe though imperfectly it is the loue which the law prescribeth But all this is most false and so the Apostle Galath 3.10 concludeth it as many â—s are vnder the workes of the law are accursed If all men bee condemned by the law then is no man able to performe the loue and duties which it requireth but he taketh the former for granted for else his argument could not hold and therefore that none can performe the loue which the law enioyneth is true Secondly the common opinion of men is that they euer loued God with all their heart and it iâ— pitie hee should liue that doth not so but it is a mâ—â—re delusion for if it were so what needed any qualification or moderation of the law by the Gospell The fourth point is wherein standeth the loue of God Ans. 1. Epist. Ioh. 5.3 This is the loue of God that ye keepe his Commandements Ioh. 14.13 He that keepeth my Commandements is he that loueth me the reason whereof is this he that loueth God loueth his word and he that loueth his word wil bewray his loue in yeelding answerable obedience thereunto and in one word this keeping of the Commandements standeth in these three things first in faith for it must bee the worke of a true beleeuer secondly in conuersion vnto God thirdly in new obedience which sheweth many a man how miserably he hath been heretofore deluded by Satan for euery mâ—n professeth and pretendeth the keeping of the Commandements and yet the most are so farre from doing them that they know them not neither care to know them The fifth point is how a man should preserue in him the loue of God and of mâ—n Ans. First the meanes whereby man may preserue himselfe in the loue of God is two-fold first euery one must labour daily to haue his heart setled in the sense of Gods loue towards himselfe for the more he shall feele Gods loue confirmed vnto him the more shall his loue bee inflamed and increased towards God againe euen as the more wee feele the heate of the Sunne the warmer wee are Secondly wee must keepe a daily obseruation of Gods blessings spirituall and temporall which is a speciall meanes not onely to confirme and augment our loue but preserue it constant to the end Psalm 18.1 I will loue thee dearely O Lord. Why what made Dauid thus resolue himselfe the reason is rendred in the next words The Lorde is my rocke my fortresse my strength and hee that deliuereth mee Secondly men must vse the meanes whereby they may preserue their loue to men and these are of two sorts for some stand in meditation others in practise The meditations are foure The first is the consideration of the spirituall and neere coniunction of all those that are true beleeuers of which number wee professe our selues all to be who haue all one Father God one Mother the heauenly Ierusalem the Catholike Church all begotten of the immortall seede the word of God all liue by one faith in Christ and all are heires of eternall life and glorie This was Pauls motiue perswading him hereto Ephes. 4.3.4 There is one Lord one faith one baptisme one God and Father of all see Phil. 2.1.2 The second meditation is that the duties of loue which man sheweth to man especially the faithfull God accepteth as done to himselfe so saith the Wiseman He that giueth to the poore lâ—ndeth vnto the Lord. And Matth. 25. When I was hungrie ye fed me c. namely in my members vpon earth The third meditation is the consideration of that curse which is due to them that neglect duties of loue to man when occasion is offered
the mother of their errors was accompanied with a desire of knowledge for they were euer questioning with him desiring him to open vnto them his parables and resolue their doubts instantly listning vnto the gratious words of his mouth and in a word were blessed euen in hungring and thirsting after righteousnesse The persons then here aimed at are absolute perfect Papists against whom alone this graue Author dealeth in all such places of this or other his Workes where in he may seeme seuere against them as himselfe here and there thorough his writings hath described them to be such as acknowledge the Pope their head hold and maintaine the doctrines and deuices of the Councell of Trent and therein are become ouerturners and rasers of the foundation of Christian religion members of Babylon Idolaters not onely outwardly towards Saints and Images but inwardly sacrificing to their own nets these zealous Papists especially the Teachers among them are the deceiuers so liuely described throughout the Epistle The second point is our consequent dutie standing in our standing out with these aduersaries of Gods grace and Gospell neuer offering to communicate with them in their cup of fornications nor once bethink vs of leaguing such abhorring natures as are light and darknes and truth which is of an vnstained nature with most foule and deformed falsehood For we cannot drinke of the cup of the Lord of Diuels Which point let me with good leaue a little further declare not that I loue to kindle or keepe in any coales of contention the Lord put farre from me such vnpleasant thoughts but calmely to shew the ouersight of diuers mediatours attempting to reconcile ours with the present religion of the Romish Synagogue esteeming it to bee too much peremptorines so farre as wee doe to depart from them yea censuring it either as wilfulnes on the one hand oâ— scrupulositie on the other to bee so opposite vnto them as we are reputing it a matter of no difficultie to frame both sides to a meane either side as they say yeelding a little nay it is buzzed out into the eares by the tongues of common men that there is no such discrepance and difference betweene vs in matters of moment as is made but that the substance of both our Religions is not farre from the same so as many are in a mammering whether way may be better whereunto after the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imitated also by the Greeks and Latins that I may begin with the last for the helping of memorie first wee may bewaile in beholding into what a fearfull if not desperate degree of declining many are alreadie come that after so many yeeres profession of the truth powerfully both published and protected they should not only admit a dangerous deliberation but euen call the very maine grounds thereof into question whereas if it bee in a motion to Idolatrie they ought instantly to say with Sidrach We are not carefull what to answere in this matter But this iudgement of God is iust vpon them that whereas they neuer receiued the truth in loue of it they should lose of their ground and bee left vnto further delusion Good cause haue we all to lament the remembrance of our ruine through this Satanical stratagem If the woman will needes bee so vnwise as not needing to enter parley with Satan whom she ought to haue resisted and that in matter of such moment as wherein Gods truth his glorie and her owne glorious estate must bee questionable most iustly must she bee left of God snared by Satan foyled through her owne follie throwne from her estate though of innoceÌ„cie and dispossessed not alone wee all know euen of Paradise it selfe Besides how farre shorâ— come these men in â—â—ale to the truth not onely of our aduersaries the Papists themselues among whome no doubts 〈◊〉 questions in their grouâ—â—â— and 〈…〉 tolerable but euen of the law who will admit of no dispute against his Religion yea of the barbarous Turke himselfe who inflicteth dâ—ath on whomsoeuer they conuinâ—e to haue called a word of their Alcaâ—on into question Secondly concerning those who cannot discerne such essentiall differences betweene our Religions both of vâ— as they say professing saluation by the same Christ and all the articles of the same faith I wish them no worse then that their eyes were cleered with the eye salue that they might see that he that seeth not such a Papist as iâ— meÌ„tioned to professe a false Christ and a false faith seeth in Religion scâ—rse any thing at all neither doubt I liue to whom malice 〈◊〉 ignoâ—â—nt superstition shutteth not their eyes to shew plainlâ—â— in few words that whatsoeuer in words they confesse with vs yet in doctrine and deed they altogether reuerse it and dissent from vs in cases wherein wee may neuer consent vnto theÌ„ And first seemeth it a small matter of difference that in generall they charge our whole doctrine of noueltie whence ordinarily they tearme the Teachers thereof Nonâ—â—â—rs and in speciall first that our doctrine of iustification by faith alone for this striketh at the head and vnbowelleth all their shifting deuices is but a new deuice of ours as appeareth in their Champians challenge But confounded herein was he his cause and abetters our learned men at the conference with him in the Tower not only mightely by the Scriptures conuincing but out of Greeke and Latin Fathers also who liued aboue a thousand yeeres ago oppressing him with those very formall words that faith onely iustifieth so driuing him to ridiculous shiftâ— and newly coyned distinctioÌ„s so neere the Minâ— was he before vnheard of euen as in this controuersie being much straitned they were forced to cast about for that as false as new distinctioÌ„ of iustification into the first and second neuer heard of for the space of a thousand and fiue hundred yeâ—res after Christ. 2. Let 〈◊〉 adâ—oyne hereunto the challenge of our Englandâ— Iewell who vndertooâ— and performed the proofe that in seuen and twentie points none of them 〈◊〉 the Papists are different not â—nely from ours but from the doctrine of the Primitiue Church and that neue◠〈◊〉 of thâ—se their new deuices 〈◊〉 once heard of 〈◊〉 receiued i◠〈◊〉 Church of God for the space of sixe hundred yeeres after Christ. If then they challâ—nge our doctriâ—â— of Noueltieâ— and 〈◊〉 proued they not improouing that 〈…〉 of no ancient and not neere Apostolicall authoritical hope this cannot seeme a circumstanceâ— betweene 〈◊〉 for there can be but one truth and that is most moleâ—â— 3. Againe can it seeme so small â— moaâ—e in the eye of any man of sight that the sacrilegious Synod of 〈◊〉 teacheth cursing the contrarie minded that on their Romish Altars sacrifices propitiatorie are dâ—â—ly properly and truly offered for the sinnes of the quick and deadâ— seeing that this doctrine vtterly derogateth from yea and abrogateth that most perfect and only
doctrine else but a Pharisaicall leauen alwaies to bee purged out of Churches and states as the Iewes vpon some occasions were to purge al leauen out of their howses Let no man say it is but a little and such a difference which may be tolerated for euen the Pharisies doctrine was much of it more true theÌ„ this Pharisaicall doctrine of theirs yet was their leauen hid in it as in this the nature whereof is though it be but little yet to sowre the whole lumpe In a word as Caleb Ioshua said of Canaan the land is a very good land If the Lord loue vs hee will bring vs vnto it euen so if the Lord loue vs hee will expell these Giants from vs and giue vs security in our owne land from the Anakims or if not if any of these strangers abide with vs our faithfull prayer and hope is that as Salomon numbâ—â—ing all the strangers in the land set them to worke in his Temple euen a hundred three fiftie thousand and sixe hundred so our wise and peaceable Salomon and Soueraigne will continue to set euen thousands of these to worship with vs in the Temple yea and in this one circumstance passe Salomons wisdome in not chusing ouerseers of themselues to cause them to worship The Lord Iesus strengthen his Highnes heart vnto this and many mo honorable workes and make vs happie in his long and prosperous Raigne to his renowne and glorie in this life and fruition of the blessed Crowne of righteousnes at the peaceable end of his through comfortable daies Amen FINIS COMMON PLACES OF CHRISTIan Religion more largely handled in this Commentarie 1 ACtuall sinnes pag. 121. 2 Angels their nature and fall pag. pag. 63. The combate between good and bad Angels pag. 84. 3 Apostles and Apostleship pag. 119. 4 Bookes of God pag. 48. 5 Callings pag. 43. 6 Catholike Church pag. 32. 7 Charitie pag. 135. 8 Christ a Sauiour pag. 151. 9 Christs comming to iudgment pag. 112. 10 Christian liberty pag. 30. 11 Church properties and markes of it pag. 32. 12 Church Censures and excommunicacation pag. 143. 13 Commandement first pag. 35. second pag. 36. third c. pag. 39. 14 Crosse to be taken vp pag. 34. 15 Diuinity of Christ. pag. 149. 16 Feare of God pag. 85. 17 Hope pag. 138. 18 Images pag. 36. 19 Intemperance pag. 89. 20 Iudgement day pag. 68. 21 Iustification by faith only pag. 26. 22 Keyes of the Church pag. 31. 23 Knowledge in the creatures naturall reasonable spirituall pag. 88. 24 Loue of God towards man contra pag. 15. 25 Magistracie pag. 76. 26 Mercy of God pag. 13. 27 Naturall corruption pag. 127. 28 Peace with God Man the creatures pag. 14. 29 Perseuerance pag. 11. 30 Regeneration pag. 28. 31 Repentance pag. 33. 32 Resurrection pag. ibid. 33 Reprobation pag. 48. 34 Saluation by Christ alone how to whom pag. 151. 35 Sanctification pag. 7. 36 Table second pag. 41. 37 Vngodlines pag. 49. 38 Vocation pag. 5. 39 Wisdome of Christ. pag. 150. 40 Worship of God pag. 38. DOCTRINES MORE CHOISE and generall collected and vrged in this Exposition 1 TO bee a seruant of Iesus Christ is more honour then to bee allied to Princes pag. 3. 2 Faith is a most excellent treasure pag. 17. 3 The Saints are the keepers of this treasure and must fight for it pag. 45. 4 It is a subtiltie of Satan to thrust the profane and wicked into the societies of the Saints pag. 47. 5 Publike teachers in the Church must of necessity be called and why pag. ibid. 6 Gods grace may not bee turned into Wantonnesse pag. 51. 7 No outward priuiledges are profitable 〈◊〉 of their right vse in faith and repentance pag. 56. 8 Great iudgements are at the beeles of great mercies if abused pag. 57. 9 DistractioÌ„ followeth vnbeliefe which is therefore to be vnmaâ—ked and auoided pag. 57. 10 Gods seruice is the only liberty and freedome in sinne is to be chained in bondage pag. 67. 11 The mercy of God euery way matcheth his iustice pag. 70. 12 To take a view of the sinnes of the last times is necessarie for euery Christian pag. 71. 13 Our bodies are the Lords and therefore must be giuen vp to his seruice and preserued in holines pag. 75. 14 Sleepe in sinne and spirituall dreames the cause why so fewe embrace theÌ„ Gospell pag. 73. 15 A Christians dutie is to watch and be sober pag. 74. 16 Not to speake euill of but blesse Magistrates pag. 80. 17 Scripture is knowen to bee Scripture by Scripture pag. 83. 18 The Diuel the author of Idolatry pag. 8â— 19 Not to requiâ—e euill for euill a Christian precept and an angelicall practise pag. 87. 20 Christian meeknes must be tempered with Christian zeale pag. 89. 21 Caines way may not bee beaten by Christians pag. 90. 22 Couetousnes in all but teachers especially to be auoyded and why pag. 96. 23 Contentation a speciall vertue and how atteined pag. 98. 117. 24 In feasting Gods feare must be preserued in the heart pag. 102. 25 All Ministers must be able to teach sound doctrine pag. 104. 26 Hearers ought to be as parcht land to to receaue it pag. ibid. 27 ChristiaÌ„s being trees of righteousnes must be 1. wel rooted 2. liue 3. beare fruit 4. beare good fruite in Christ the stocke pag. 106. 28 Wicked men are inwarly as vnquiet as the raging sea pag. 108. 29 Ministers as startes must receaue their light from Christ the sonne of righteousnes pag. 109. 30 All secrets of heart and life naked before God pag. 114. 31 The duty of the Church to remember the words of the Prophets and Apostles and why pag. 119. 32 To mock and scorne godlines a maine sinne of the last age pag. 121. 33 It is the property of the vngodly to follow and walk after their owne vngodly lustes pag. 122. 34 It is a great sinne to sepâ—rate from the assemblies of Gods people pag. 124. 35 To be a naturall man a fearefull sinne and who he is pag. 126. 36 Euery one ought to build vp himselfe vpon his most holy faith pag. 129. 37 The doctrine of faith a most holy doctrine pag. 131. 38 Euery man is to preserue loue towards man and the meanes pag. 135. 39 The duty of euery beleeuer is to restore and recouer offenders and the meanes pag. 141. 40 All glorie dominion maiestie and power is to bee ascribed to God and Christ of all his creatures in all things for euer Amen pag. 154. QVESTIONS DETERMINED AND the most of them disputed in this Commentarie 1 WHether this Epistle be Canonicall Scripture pag. 1. 2 VVhether a man may change his name pag. 3. 3 Whether sanctification bee from the Parents pag. 8. 4 Whether sauing grace may be lost pag. 11. 5 Whether the Scripture be to beleeued for it selfe pag. 17. 6 Whether it be sufficient of it selfe pag. 18. 7 Whether God created all things pag. 20. 8 Wherein