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
Baptisme yea in it the very action of the Minister is a worship of God and doth confer grace ex opere operatâ— this was their old doctrine which now they colour with this addition If the partie be well and rightly disposed but besides the vse yea the lawfull and common vse there is by this ground required an holy vse of any thing to make it acceptable to God or rightly profitable to the doer himselfe Secondly their hallowing of Water Bels Palmes Ashes Spettle is a meere mockerie of God seeing they haue neither word nor promise from God that these creatures should thus be hallowed to preserue from euill bodie or soule Thirdly they erre in the foundation of religion diuerâ— waies euery which such error is blasphemie Fourthly that religion oppugneth the sanctification of Gods name in the vse of a lawfull oath teaching first that the Pope hath power to dispense with an oath Secondly that men may sweare by the Masse and so doing make it a God Thirdly euen the learned among them with one consent hold that a man may sweare ambiguously euen when he knoweth the thing to be otherwise The seuenth ground is Galath 5.14 The whole law is fulfilled in this one word Thou shalt loue thy neighbour as thy selfe The meaning is not that we should loue our neighbour equally with our selues and with no lesse affection or degree of loue but that with the same cheerefulnes willingnes and truth of heart that we perform duties of loue to our selues ought wee also to reach them out vnto others The weight of this ground appeareth in that not onely Christ saith It is like the great Commandement but also in that it is the summe of the whole law for the first table must be practised in the second and the loue of God testified in loue to men The Aduersaries of this ground bee the Popish Church who thus expound it First loue thy self and then thy neighbour making the loue of our selues the foundation of the loue of others but sometime wee may loue our neighbour aboue our selues as Ionathan loued Dauid more than his own soule and Christ loued his enemies more than his owne life Secondly it teacheth that a man must not loue particularly his particular enemie nor salute him in particular but generally as if hee salute a whole companie together his enemie being there The eighth ground Exod. 20.12 Honour thy father and thy mother c. In the words two things are to be considered first an ordinance of God secondly the meanes to preserue it The ordinance is that all men must not be equall in degree but there must bee orders of men of whom some are to be in higher degree as superiours some in lower condition as inferiours the former are aboue others in regarde of power to command and to punish the latter are in subiection vnder others by whose discretion and will they are to be gouerned This ordinance is described Rom. 13.1 Let euery soule be subiect to the superiour power that is be content to be vnder others which are above him in power so here some must bee as fathers and mothers some must bee subiected vnto them The meanes to preserue this ordinance is the yeelding of honour vnto whom it belongeth which standeth in three things first in reuerence towards the persons of superiours Secondly in obedience to their iust commandements Thirdly in thankefulnes for their paines in gouerning thus is that golden sentence to be expounded Matth. 22. Giue vnto Câ—sar the things that are Caesars that is giue him reuerence obedience thankfulnes according to that Rom. 13.7 Giue feare vnto whom feare belongeth honour to whom honour tribute to whom tribute The weight of this ground is plaine because without it can be no practise of true religion for first by it stand the three things the Familie the Church and Common-wealth all which are maintained by gouernment and subiection wherefore the Lord set this Commandement the first of the second Table as whereupon he would found all humane societies Secondly gouernourâ— in any of these societies are the keepers of both Tables without whose helpe and authoritie Gods kingdome could haue no abiding on the earth Aduersaries of this Commandement are the Papists who weaken the authoritie of the Magistrate in exempting their Clergie from all Ciuill power of Magistracie in causes both iudiciall that is matters controuersall and criminall that is matters of trespasse although the Apostle saith Let euery soule be subiect Secondly that Church hath set vp a power to bring into order and subiection all the Kings vpon earth namely the power of the Pope who challengeth to himselfe to ouerrule yea and to depose at his pleasure Kings and Queenes who in their dominions are aboue al and only vnder God Thirdly that religion lesseneth the power of parents for in the Councel of Trent they establish first Mariages and Contracts made by children without consent of parents Secondly Vowes also made by children vnder age and without consent of parents are held lawful and not to be broken The ninth ground is Micha 6.8 He hath shewed thee O man what is good and what the Lord requireth of thee surely to do iustly to loue mercie to humble thy selfe and to walke with thy God The meaning Three vertues are here required first Iust dâ—aling secondly Mercie thirdly Humilitie Touching the first wee are commanded to doâ— iustly and this execution of iustice between man and man hath fiue substantiall parts First to giue honor to whom honor is due Secondly by thought word and deed to preserue the body and soule of our neighbour that is his life spirituall and temporall Thirdly his chastitie which is the honor of bodie and soule in single life and Matrimonie Fourthly his worldly estate Fiftly his good name This is the scope of all the Commandements of the second Table Now because the due execution of iustice must bee tempered with mercie therefore is mercie required of man in the second place which is a readinesse to relieue the miserie of the distressed And thirdly because iustice and mercie without godlinesse are but ciuil vertues we are in the last place commaunded to walke in humilitie with our God which containeth the summe of the first table and standeth in three things first wee must acknowledge our sinnes secondly intreate for pardon thirdly purpose not to offend God any more but endeuour to preuent sinne to come Concerning yâ— weight of this ground it appeareth in Micha 6.7 where the Lord testifieth himselfe to be more delighted with the practise of loue and mercie than with oblations of thousands of Rammes and tenne thousand riuers of oyle and elsewhere I will haue mercie and not sacrifice Yea Titus 2.12 This is made the end of the appearing of the grace of God that we should liue soberly in regard of our selues iustly in regard of others and godly in regard of God These vertues are so respected of God
childe of God or no for if he haue the spirit of God he is his and if he haue these holy motions and desires to pray and can send out these cries vnto God vnfainedly he hath the presence of the Spirit and he that hath not this spirit in these blessed fruites of it is none of his Thirdly these words are added to teach vs that when wee pray wee must doe it our hearts for where the spirit of God dwelleth thēce must prayer proceed but his abode is in the heart and therefore prayer that God many acknowledge it to proceed from the spirit must bee hartie and so of all other spirituall duties Colloss 3. singing with grace in your hearts Rom. 1. whom I serue in my spirit where the Apostle expresseth a reason why prayer should proceed from the heart because prayer is of the same nature with faith and the spirituall worship of God yea indeede is a part of it answerable vnto God himselfe who is a spirit but all these are seated in the heart and spirit and consequently prayer it selfe ought so to be neither is it the outward action or words which is simply the worship of God but so farre as they consent and proceed from the heart Which teacheth vs that whatsoeuer religious dutie wee are to turne our selues vnto wee are first of all therein to approoue ou◠hearts vnto God Fourthly that there may bee a distinction made betweene the true beleeuer and the hypocrite and carnall man The hypocrite he prayeth outwardly for forme and fashion the naturall man in affliction prayeth of compulsion as a man that is racked and tormented without any loue of God at all both of them without any inward sense or rectified disposition of the heart but the beleeuer hee prayeth in the heart and in faith the spirit of God disposing his heart aright vnto prayer Quest. How doth the holy Ghost direct the heart Answ. By fiue waies or meanes first by illumination whereby hee reueileth God to man as also his owne estate both of them in part Secondly by conuersion whereby hee turneth the heart vnto God once made knowne Thirdly by direction whereby hee directeth the heart to deale as with God himselfe taking it from outward meanes Fourthly by feruent and constant desire◠for things spirituall or temporall Fifthly by faith whereby we can rest on God for the accomplishment of the things wee haue heartily desired Quest. Whether may we not pray to the holy Ghost seeing here it is said praying in or by the holy Ghost Ans. We may not onely pray in or by him but vnto him for although wee haue no particular example hereof in the Scripture yet wee haue sufficient warrant for the three persons being vndiuided in nature must be also vndiuided in worship and one being worshipped all must be worshipped Secondly wee are baptized into the name of the holie Ghost as well as of the Father and Son and therefore hee is to be prayed vnto euen as they are Ob. But wee are not commanded to pray any where by the Father or Sonne as here by the holie Ghost which argueth that the holie Ghost is not the author of our prayers as they are Answ. The Apostle here would haue vs obserue an order in the working of the Trinitie for all the three persons are authors of our prayers the Father and Sonne make vs to pray but by the holy Ghost the holy Ghost maketh vs pray but more immediatly for he is the immediate author of our prayers which teacheth that when we pray it is not of our selues but from the spirit which stirreth and sendeth vp heauenly requests for vs herein then wee must renounce our selues magnifie the grace of God within vs and shew our selues thankfull by entertaining carefully such holie motions of this most holie Spirit of God Vers. 21. And keepe your selues in the loue of God looking for the mercie of our Lord Iesus Christ vnto eternall life THese word◠containe the second rule of the Apostle tending to the preseruation of faith and true religion concerning loue and it is indeede of speciall vse and direction for the framing of our liues Christ calleth the loue of God and men the summe of the whole law Paul calleth it the end of the Commandements This caused Paul to keep faith good conscience 2. Cor. 5.14 The loue of Christ constraineth vs. Now for the better informing of our vnderstandings and our furtherance in obseruing this rule fiue things are to be considered first what is meant by the loue of God Ans. Wee are to vnderstand by the loue of God a diuine vertue in the hearts of the beleeuers whereby they loue God and Christ properly and simply for himselfe rest in him and cleaue vnto him as the most absolute good for by Gods loue in this place is not meant that loue wherby God loueth man but whereby man loueth God Quest. Why doth the Apostle here omit the loue of man Ans. Because the loue of man to man is included and to bee vnderstood in the other as a fruit necessarily flowing from it for first whē a man loueth his neighbour herein after a sort he loueth God for then is God loued not onely when our affection of loue is directed vnto himselfe but also when his ordinances his creatures image and other things partaining vnto him are loued Secondly the Apostle Paul calleth the loue of the neighbour the fulfilling of the law which cannot be vnlesse we include also therein the loue of God or rather it within Gods loue and ioyne them both together Now if the loue of man be the fulfilling of the law how much more is the loue of God which by the same reason must include the other Thirdly it is a true rule in Diuinitie that the first Commandement must bee included and practised in all the nine following as being the foundatiō of them all Now the maine dutie of the first Commandement is the loue of God which must goe with the practise of all the other so as al the duties of the other Cōmandements are included in the same The second point is whether this loue of God bee in man by nature or giuen by grace Ans. It is not from nature but a gift of grace following faith and iustification Ioh. 14.14 If yee loue me yee will keepe my commandements both which proceed from one beginning as no man then can by nature keepe the Commandements so no man can by nature loue God aright Rom. 8.5 The wisedome of the flesh that is mans best things his best thoughts and affections is enmitie to God therefore can there be no true loue of God in nature 1. Tim. 1.5 The end of the commandement is loue out of a pure heart and of a good conscience and faith vnfained Againe wee must first beleeue that wee are loued of God before wee can loue him 1. Epist. Ioh. 4. We loue him because he loued vs first It will bee obiected here
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
cries out that he was vile and abhorres himselfe After these examples we must euer keep our hearts as emptie vessels readie to receiue more mercie Thirdly note the measure of mercie asked he praies for continuance and increase of mercie to those who had alreadie the riches of mercie Whence we learne first that all the good we haue or can doe is of meere mercie not onely for the beginning and continuance but also for the increase thereof as grace is no grace vnlesse it be euery way grace so also of mercie Which takes away all conceit of merit seeing mercie filleth vp all the roome and leaues no place for merit Secondly that the Apostle here also coÌ„firmeth the former grounds of our perseuerance for by this prayer grace is to be added to the former graces yea multiplied so the Lord dealeth not giuing ouer when he hath giuen one grace for first he giues his seruant power to beleeue secondly he giues an execution of this power Neither there giues ouer but by a third grace giues continuance of that power yea and addes a fourth which is an execution of that continuance Thus he deales with all true beleeuers not onely in respect of faith but of obedience also Phil. 2.13 God worketh both the will and the deed Philip. 1.6 He that hath begun this good worke in you will performe iâ— vntill the day of Christ. So as this may well be called a multiplication of grace seeing euery beleeuer hath one grace more than Adam had he had power to obey so the renewed haue Secondly he had the act of obedience so they also haue Thirdly hee had power to perseuere which they likewise haue but hee had not the act of perseuerance which they hauing therein farre excell him The second thing desired in the prayer is peace namely the peace of God whereof he is the author and it is the vnitiâ— and concord of man with God and with the creatures Touching this peace note three things the foundation of it which is Christ the second Adam euen as the first Adam was the author of discord and emnitie Ephes. 2.14 Secondly the manifestation of it this peace is offered in the preaching of the Gospel which therefore is called the glad tidings of peace Rom. 10.15 and the Ministers of it the Embassadors of peace 2. Cor. 5.20 Thirdly the kindes of this peace it is two-fold first betweene person and persons secondly betweene person and things The former hath sixe heads I. Peace betweene man and God the Father Sonne and holie Ghost properly called reconciliation whereby God in Christ is at one with man and man thorough Christ at one with God of which when man is once perswaded in his heart then comes this peace Rom. 5.1 from which springs another namelie tranquillitie of minde when the mind is quieted in all things that befall without grudging or impatience and that because it is the reuealed will of God Philip. 4.11 II. Peace with the good Angels Ephes. 1.10 for men being at peace with God the Angels are become seruants and ministring Spirits vnto them Hebr. 1.14 III. Peace with a mans self consisting in two things first when the conscience sanctified ceaseth to accuse and in assurance of Gods fauour beginneth to take his part to excuse and speake for him before God Secondly when the will affections and inclinations submit themselues to the enlightened minde of which if either be wanting man is at warre with himselfe and the peace of God ruleth not in his heart Coloss. 3.15 IV. Peace of true beleeuers among themselues who before they beleeued were as Lions and Cockâ—triseâ— Esai 11.6 but now in the kingdome of Christ haue put off that sauage nature and become peaceable as Act. 4.32 the number of beleeuers were all of one heart V. Peace of the faithfull with professed enemies namely when they endeuour to haue peace with al men Rom. 12.17.18 not requiting euill with euill VI. Concord of the enemies themselues with the true Church for often the Lord restraineth the malice and rage of his enemies and inclines them to peace Thus Iacob and Iosephs familie were preserued in Egypt and Daniel was brought in fauour with the chiefe Eunuch Dan. 1.9 The second branch of this peace is when al things creatures conspire and agree for the good of the godly This is called good successe promised Psal. 13. Whatsoeuer the righteous man doth it shall prosper Vse First in that mercie is first asked and then peace wee are by the order taught that peace and good successe are grounded on mercie so as men for the most part take a preposterous course who would haue good successe in health wealth peace honour learning c. in that they seeke it out of assurance of mercie in the pardon of sin whereas this ground must first bee laid as the foundation of al blessing and good successe Secondly we must endeuour that this peace grounded vpon mercie may haue place in our hearts that wee may haue boldnes in regard of God comfort in our consciences peace with our brethren quietnes and contentednes in all conditions of life c. This peace shall preserue our hearts in all things Philip. 4 7. This was Dauids securitie in the middest of his enemies and danger of death he would now lie downe in peace because the Lord did sustaine him Psal. 4. vers 8. This grace preserueth the heart vndanted in many afflictions euen as a souldier that takes the enemies Ensigne cares for no blowes or wounds so hee may carrie away the Ensigne so hee that preserues the peace of God in his heart makes light of afflictions seeing hee holdeth that which counteruaileth all of them The third grace desired in the prayer is loue which is a most excellent vertue preferred before faith and hope in some respects and made the end of the Commaâ—dement Loue is diuersly taken in the Scripture sometime it signifieth the loue of God to the creature and sometime the loue of man to God and man and so it is taken in this place being set after mercie and peace as a fruite of them In the handling of this vertue consider three points in generall before wee come to the speciall parts of it First what this loue is The loue of God and man is a certaine diuine and spirituall motion in the heart causing it to be well pleased in the thing loued and mouing it to affect communion therewith in these two consists the nature of true loue to God and man Secondly Whence hath loue his beginning A. Not from nature for the wisedome of the flesh is emnitie with God yea there is in euery mans nature a disposition to hate God and man when occasion is offered let the naturall man say neuer so often he loueth God herein he lieth and deceiueth himselfe for vrge him to frame and conforme himselfe vnto the word wherein he should testifie his loue here his wicked heart hating to be
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
Matth. 25. Depart ye cursed I was hungrie ye fed me not to auoide this curse we must embrace the Apostles counsell to walke in loue The fourth is to consider that the loue of man to man is a grace of God which leadeth a man by the hand to the first degree of happines 1. Ioh. 4.16 He that dwelleth in loue dwelleth in God and God in him that is hee hath entred the first degree of happines for hee hath fellowship with God and verse 12. If wee loue one another Gods loue is perfect in vs. Now as nature it selfe can tell vs a happines is to be sought for so let this grace leade vs to the degrees and beginnings of it The second sort of means stād in practise and the rules of practise be sixe The first is the practise of the law of nature being the summe of the Law and the Prophets by Christs own testimonie Whatsoeuer ye would that men should doe vnto you doe you the same vnto them The meaning of which golden rule is this Looke what we would haue other men to think speake and do to vs that must we thinke speake and doe vnto them and no worse and on the contrarie consider what we would not that men should thinke speake or doe vnto vs that wee must abstaine to speake or thinke or doe vnto them The practise whereof would cut off many wrongs contentions fraudes and iniuries both in word and deed The second rule of practise is in Gal. 5 13. Doe seruice one to another by loue that is let euery man in his place and calling become seruant to another and so preserue loue by the duties of loue The reason hereof is because God although he might if he had pleased preserued man without man would haue man preserued by man and that euery man should be his instrument for euery mans good in regard both of bodie and soule For which end he hath furnished men with seuerall artes sciences trades and callings that one man might stand in need of the help of another Secondly we are placed in the world that here we might serue God indeed not in speculation onely but also in our whole practise in our standings and callings he will be serued of vs in our seruing of man for these two must goe together and as it were hand in hand the seruice of God and the seruice of man Whosoeuer therefore imploy their callings principally for the purchasing of their profits pleasures honours and not for the good of men they abuse their callings prophane their liues and mistake the proper end of them as though they were borne onely to liue vnto themselues and serue themselues and neither God nor man besides from which too common a practise hath that diuellish speech sprung and by Satan put into the mouthes of many men Euery man for himselfe and God for vs all A speech well beseeming those who are at open enmitie with the duties of true loue The third rule is in Phil. 4.5 Let your moderate minde bee knowne vnto all men Wherein is commended that meeknes of minde whereby wee can with moderation and equitie beare with men for the preseruation of loue see Phil. 2.3 This moderation standeth in foure actions first in bearing with defects and infirmities of nature as hastines frowardnes desire of praise slownes and such weakenesses it is the part and propertie of an equall minde not to be seuere or hastie against these but rather to passe by them as Salomon saith It is the glorie of a man to passe by an infirmitie Secondly in couering many yea a multitude of sinnes yea and if a man be called to reueale and discouer them by way of testimonie it causeth a man not to aggrauate the crime but equally to speake euen as the thing i◠Thirdly in construing mens meanings words and actions if it be possible in the better part euen so farre as the word of God giueth vs libertie for it is a fruite of malice to misconster men to make an offence where it is not giuen or not to bee taken and that i◠so long as the wickednesse is not apparant Fourthly in restoring him that is fallen into a fault by the spirit of meeknes curtesie and humanitie euen as a Surgeon dealeth with a broken arme or legge not with roughnes or anger but with mildnes yea and pitie towards the offender so setting him as it were in ioynt againe The fourth rule is in Rom. 12.10 Be affectioned one towards another with brotherly loue How may that bee done Answ. In the next words in giuing honour goe one before another not in taking honour as our nature is but in preferring others before our selues and here wee must not conceiue of this honor as a meere ceremonie standing in some outward gesture but it is a reuerent opinion conceiued inwardly in the heart whereby euery man thinketh better of another than of himselfe and accordingly yeelds him more honour But some will say here this is hard to doe to esteeme of euery man better than our selues and how may we attaine vnto it Ans. Whosoeuer iudgeth this so hard a lesson let him enter into the serious examination of his owne heart without partialitie let him looke narrowly into himselfe and hee shall espie such a bodie of sinne for measure and manner as he cannot finde in any man besides so as in the true sense of his estate he can neuer abase any man so farre as he can himselfe whereby he shall come to iudge euery man worthie to bee preferred and honoured before himselfe The fifth rule is in Ephes. 4.26 Let not the Sunne set vpon your wrath A very necessarie rule for seeing we be but men we cannot be without many sinfull motions and especially of reuenge vpon occasion but here we are counselled forthwith to stay and represse them yea and to break them vtterly off that although anger wrath and reuengefull thoughts will arise vp in our hearts yet we must extinguish them and not suffer them to continue with vs no not for the space of a day The same Christ himselfe hath taught Mar. 11.25 When ye stand to pray forgiue if ye haue any thing against any man So often then as we are to pray which is at the least daily so often are we to forgiue iniuries offered to vs for we pray to be forgiuen as our selues doe forgiue others men content themselues to carry their wrath a whole yeere together and if they forgiue once a yeere at Easter or at the receiuing of the Sacrament once a quarter it is as much they thinke as they neede to doe but they forget that the Sunne must not goe downe vpon their wrath The sixth rule Rom. 15.2 Let euery man please his neighbour Some will say how can this be for some will neuer be pleased if wee condiscend not to their corrupt and wicked desires Ans. The next words expound the Apostles meaning for good What is that Ans. For his
edification so as the generall commandement admitteth this limitation that men must be pleased but onely so farre as it tendeth to Gods glorie their owne good and edification So Rom. 12.18 Haue peace with all men but yet with a double limitation first if it be possible secondly if it be in you or so much as lieth in you wee must not carrie crosse and thwart mindes as being enemies vnto peace but applie our selues to the preseruation of it in our selues and others thus shall we testifie our selues to be admitted into Gods kingdome wherein the lion and lambe play together and the yong childe with the Cockatrice Isai. 11. Whereby thus much is signified that men once conuerted shall be so changed and altered that if they were neuer so fierce and cruell against the Church and one against another before yet now they shal be framed to a peaceable and meeke disposition towards all men Now to perswade vs to the practise of these rules consider first that these are the last times wherein most men are louers of themselues and louers of men for their owne aduantage euen so farre as by them they may attaine and retaine their wealth pleasures and pompe but few are they that loue men for God or his graces in them now seeing the times more call for these duties let vs bee the more carefull in them Secondly loue amongst men is the bond of societies for what else linketh man to man but loue which therefore the Apostle calleth the bond of perfection and truly for it maketh men speake and thinke one thing and perfecteth their societie Seeing then Christian societies are Gods ordinances and preserued by loue wee are to labour the more in the preseruation of it Thirdly the office and action of loue is most excellent for the manifold gifts and graces which God bestoweth on men for the vse of the Church and Common-wealth are all hereby made profitable thereunto all ordered hereunto aright and all hereby applied to their right ends and vses the gifts of knowledge tongues artes wisedome and such like without loue they puffe vp but it is loue that edifieth 1. Cor. 13. and which causeth man to applie and vse these gifts to the good of man The third rule for the maintenance of faith concerneth Hope in the next wordâ— looking for the mercie of our Lord Iesus Christ vnto eternall life Wherein is contained a description of hope which is this Hope is a gift of God whereby we waite for the mercie of Iesus Christ to eternal life For the better conceiuing of which grace consider in the words three things first the person on whom wee are to waite by hope namely our Lord Iesus Christ together with the properties of this waiting which are foure first it must be certaine without doubting for the Apostle ascribeth a full perswasion and assurance vnto our hope as wel as vnto our faith Heb. 6.11 neither doth hope make a man ashamed by disappointing him of the thing hoped for Rom. 5.5 Secondly it must be against hope that is against all humane hope reason sense and whatsoeuer may be grounded vpon these Thus Abraham beleeued against hope Rom. 4.18 Thirdly it must be a patient waiting on Christ Rom. 8.15 If we hope for that we see not we doe with patience abide for it for otherwise the thing hoped for deferred maketh our waiting painfull and tedious Fourthly it must be grounded vpon the word and promises of life Psal. 130.5 My soule hath waited and I haue trusted in his word Heb. 6.18 the ground and anchor of our hope is made not onely the promise but the oath of God who cannot lie although he should not sweare that we might hâ—ld fast the hope that is set before vs. The second point is the thing for which we must waite which is not for gold siluer honours pleasures but only for the mercie of God in Christ vnto life eternall by which we must not vnderstand the beginnings of mercie for these we alreadie here enioy and hauing the present hold thereof need not hope for the same but for the full measure and accomplishment of Gods mercies hereafter to be enioyed The like manner of speech hath Paul Rom. 8.20 We waite for our adoption and redemption not that wee are not alreadie adopted and redeemed but that it is not as yet fully finished and accomplished in vs as hereafter it shall be The third point is the fruite and profit of this waiting and that is life eternall and therefore is added vnto life eternall giuing vs to vnderstand that our waiting shall bring vs vnto and set vs in the possession of this life So as the description standeth in setting downe two effects of hope described first that it causeth to waite on Christ for mercie secondly that it doth not faile nor make a man ashamed for he waiteth vnto eternall life and in this expectation is put in possession of the same From the former effect we learne first to put a difference betweene hope and confidence first by hope we waite on Christ but by confidence we rest vpon him and quiet our hearts in him Secondly hope is of things to come and confidence of things present at least made present by faith Matth. 9.2 Haue confidence and thy sinnes are forgiuen thee Whence we may discerne an error in Popish religion They teach with vs that a man is to haue confidence in Christ but they include it vnder hope and will not permit that it should bee referred to faith because then they should be drawne to grant a speciall faith But that is erroneous seeing confidence is not of things to come as hope is but of things present and therefore although confidence goeth with hope yet it is no branch of it but proceedeth from faith Secondly seeing this waiting is a certaine expectation of Christ hence I gather that there is a speciall faith for if there bee a speciall hope there must needes be a special faith to ground this speciall hope vpon for wee can neuer certainly waite for that whereof we are vncertaine whether it belong vnto vs or no he that hath receiued the earnest may certainly waite for the whole summe but it is faith which receiueth the earnest of the spirit from whence our hope is raised Heb. 11.1 Now faith is the ground of things hoped for for which cause it is that hope also hath his full assurance ascribed vnto it as well as faith And hence wee may further take knowledge of another of their errors whereas they teach that hope indeed is ioyned with a certaintie but they distinguish of certaintie which is they say either of the will or vnderstanding hope they graunt hath the certaintie of will but not of iudgement and vnderstanding but this is false seeing the Apostle Heb. 12. commandeth to reioyce in hope which no man can doe vnlesse the iudgement be certaine and setled he that is not certaine of mercie can neuer hope certainly
〈◊〉 for all offered whereby their sinnes are â—â—pâ—ated that shall see the Lord in the holie of holies 4. Further let any indifferent and single eye behold and consider whether those bee but trifling differences which our reuerend Reignolds hath worthily disputed both against Bellarmine in his bookes intituled The Idolatrie of the Roman Church as also against Hart both in the two principall questions concerning Peters and the Popes supremacie by which their doctrine they would make Kings and Princes but vassals and â—eodataries vnto the Pope to whom they ascribe absolute power to excommâ—â—icate Kings to discharge their subiects from their obedience and allegeance to dispense with their oathes of loyaltie and faithfull subiection and dispose of their Crownes at his pleasure which no good subiect much lesse Christian can say is a triuiall point or a little to bee yeelded vnto as also in those sixe conclusions annexed wherein hee hath substantially and learnedly determined that the saith professed by the present Church of Rome is not the Catholike faith That their Church is so far from being the Catholike Church that it is no sound member of the Catholike Church and consequently that the reformed Churches of Great Brittaine France Germany c. haue lawfully that is by warrant of Gods word seuered themselues therefrom 5. Neither may wee yeeld that to be a circumstantiall question discussed betweene our learned Whiâ—taker and Stapleton concerning the Authoritie of the holy Scriptures which they so farre debase subordinate to their Church seeing through that great booke of his neuer like to bee answered by them he grauely prooueth that the foundation of Papisticall faith is laid vpon man and not vpon God and so it is an humane faith and not diuine vnto which their whole seruice is sutable according to Durandus his description in his Rationale And lastly none but inconsiderate men would auerre either that the most learned ProtestaÌ„ts of Europe haue spent their strength and beaten their braines only for the beating of the â—yre in matters immateriall or that those who haue aâ— yet vncontroleably published that the Popish Teachers haue reuersed the whole Decalogue with the most of the Articles of the Creede and Petitions of the Lords Prayer haue differed and squared in points not essentiall or that so many zealous Martyrs many of them of very profound knowledge should giue their liues and most innocent blood for matters of shadow as is pretended rather than of substance for thus to impeach the labours of the former or staine the sufferings of the latter would scarse beseeme any but either a Papist or some speciall fauourite of theirs Thirdly to such as are of minde that a harmelesse mediation may be made me thinkes it no other but the feeding of a fancie besides that it is not harder to make them preserue and yet neither without preiudice In which point as I would not seeme too rigorous or austere well knowing how sweete is the name and yet more pleasant is peace it selfe so would I chuse an honorable warre before a dishonorable peace a free and iust dissention before a base and slauish agreement such as theirs would be For Nahash the Ammonite will make no concord with Iabâ—sh Gilead vnlesse euery mâ—n suffer his right eye to be pulled 〈◊〉 that so he may bring some shaâ—â— vpon Israel And first it seemeth to me a matter bâ—rder to bee bâ—â—ught about than Loue of my shallow 〈◊〉 can expect eâ—er to see effected both in regard of our selues as also of them for if the truth bee with vs as wee are bound to confesse both in respect of iâ— selfe and the law whereby it is established thâ—n our turnings backâ— must not reprooue vs but hauing found the old way we are to walke in it without turning aside that wee may in it finde rest for our soules The Lords counsell to his Prophet must bee our direction in this case Sonne of man goe 〈◊〉 thâ—n to them but let them câ—me to thee for to lose our hold of the truth much lesse to leâ—se any part of it â—s in exchange with falsehood were not onely a wrongfull betraying of it self but a wilful wronging of our selues and posterities whom Gods blessings for the present hath made able to â—old it entire not onely without danger but with encouragement power protection But more hopelesse or impossible rather in respect of them shall out meeting in the midway seeme to be to whomsoeuer with iudgement shall perpend these foure subsequent considerations First that their faith being not Apostolicall their Religion a false Religion their Church a false Church and their worship a false worship it will prooue not a matter of repairing as requiring lesse cost and labour but of founding their faith before they can bee raised vnto vs which how hard it is for them to bee brought vnto who are so setled in their lees and dregges for so many hundred yeeres they cannot be ignorant who know how difficult it is for a Blâ—â—kemâ—â—re to châ—â—ge his skin or a Leopard his spots for so hard is it for those who are accustomed to euill to be drawne to good Secondly that so long as the Pope holdeth his headship ouer the Church with that erroneous position that he cannot erre which hee is likely to lay downe with his Crowne and Crosier for sooner to part with them were a foule error if by much sweate some indifferent parley were coÌ„passed himselfe still remaining both partie and iudge as hee was in the Councell of Trent improbable yea impossible it were that any conclusions could on their part bee passed if on any at all propounded which any way might be derogatorie to his vsurped power and preâ—ended supremacie Thirdly their cautelous circumspection lest by any meanes the knowledge of our doctrine might perhaps bee scattered among them argueth an vtter auersation in them for euer acknowledging it which appeareth in sundry their practises 1. In that they bind the consciences of all Catholikes to a perpetuall separation from all our Ecclesiasticall assemblies in religious publike duties which is the ground of all Recusancie to which purpose they teach it to bee a sinne to heare our sermons for that were a participation with blasphemies and for prayer with vs so straite laced are they as they may not say Amen in publike or priuate suppose at their tables if any Protestant bee present 2. In that they censure most seuerely al their subiects that trauell or traffike into Protestant countries blasting them with excommunication 3. In that they haue erected in their Cities an Inquisition to examine vpon oath any forreiner or stranger whereby they ransake not onely all his carriages but euen his conscience also lest he should bring any opinion within him or instrument without him that standeth not with their minds and liking wherein not onely some little escape but euen suspition it selfe prooueth often capitall 4.
multiplication of loue towards God and man yea towards our enemies seeing the more this is multiplied the happier is our estate yea and the condition of the Church vpon earth Vers. 3. Beloued when I gaue 〈◊〉 diligence to write vnto you of the common saluation it was needfull for me to write vnto you that ye should earnestly contend for the faith which was once giuen vnto the Saints Here begins the second part of this Epistle which is the Exhortation reaching to the end of the 23. verse In this verse two things are contained First the causes which mooued the Apostle to write the Epistle Secondly the matter of his exhortation The causes of his writing are three First his loue noted in the word Beloued Secondly his readie and willing minde of himselfe noted in the word diligence which signifieth a carefull endeuour and studie to doe the Church good and it is enlarged by three arguments first in that he gaue all diligence and not some part onely to further the Church Secondly when hee could not speake to the Catholike church he gaue diligence to write Thirdly he writeth not of small matters but of things most weightie such as concernâ— their saluation against which seeing it might be obiected that he was not able to write of such a weightie matter hee therefore calles it common saluation to cut oft that surmise as also to shew that it is common to himselfe and the whole Church of which therefore hauing a share therein he is not ignorant The third cause in the word needfull a necessitie was laid vpon him in that he was called to bee an Apostle and so bound to further the saluation of the Catholike Church Out of these three motiues which caused the Apostle to write obserue First that euery Minister that would deliuer the word faithfully must haue three things to excite him thereto first loue towards the Church to which he is called Secondly a readie minde to further the saluation of their soules Thirdly the bond of his calling stirring him vp to faithfulnes and diligence All these three concurred in Paul first his loue appeared 2. Cor. 5.14 Secondly his readie minde was not wanting Philip. 2.17 Thirdly for his calling that vrged him see 1. Cor. 9.16 Note hence also that whosoeuer would heare the word or reade it to saluation must bring three things in his heart first a loue to the word deliuered This caused Dauid often to muse thereupon Psal. 119.97 Secondly a readie and diligent minde to receiue and reteine it this was in the Bereans Act. 17.11 and in the Galathians when they receiued Paul as an Angell of God Gal. 4.14 Thirdly a consideration of the great necessitie of hearing and reading the word Prou. 29.18 Where vision failes people perish Thirdly in this example of the Apostle all Pastors must learne diligence in all good meanes for the furtherance of the saluation of their flock for which cause they are called Watchmen because they are to watch ouer their soules Yea Sauiours Obadiah 21. to put them in minde that they are to bothe meanes of sauing men They had noâ— need then be entangled with many charges and other businesses Fourthly as the Apostle writeth of the common saluation of which he hath good experience so euery Minister must see that he haue experience in himselfe of that he teacheth others and haue a taste of that in his owne heart which he would haue others seasoned withall els his teaching shall be cold The second part of this verse is the exhortation the whole matter and substance may be reduced to three heads First that faith is a notable treasure which hath many enemies Secondly that the Saints are the keepers of it Thirdly that the office of euery member of the Catholike Church is to hold and maintaine this treasure For the first that faith is a treasure appeareth 2. Pet. 1.1 where it is called pretious faith 2. Cor. 4.7 a treasure in earthly vessels and by this that a fight is here inioyned against the enemies of it For the cleering of which consider two things first what it is Secondly who be the enemies of it against whom we must fight and them we shal ioyntly obserue with the seueral grouÌ„ds of faith For the first this faith is nothing els but the holesome doctrine of the Gospel called by Paul to Titus 1.1 the truth according to godlines So 1. Tim. 4.1 this faith which many shall denie is opposed to the doctrine of Diuels Now for our more orderly proceeding wee must consider that this doctrine of faith admitteth a distinction which Paul himselfe maketh 1. Cor. 3.11.12 Some doctrines are of the foundation without which religion cannot stand such as are set downe Hebr. 6.1 Others pertaine to the foundation but are not of it as gold and siluer built vpon the foundation It shall not be amisse here to stand a while to set downe the holesome doctrine of saluation which is fundamentall reduced by the Apostle to two generall heads Faith and Loue. The wholesome doctrine of faith containes things needfull to be beleeued The wholesome doctrine of loue containes things necessarily to be practised And both these are expresly set downe in Scripture as wee shall sâ—ew in their order Grounds of doctrine to be beleeued First That all the doctrine of the Prophets and Apostles 〈◊〉 giuen by diuine inspiration 2. Tim. 3.16 All Scripture is giuen by diuine inspiration that is all the doctrine both for matter stile and words of Scripture is deliuered by the inspiration of the holy Ghost Hence it followeth that all Scripture is authenticall as hauing the authoritie from God yea and must be beleeued as if God from heauen should speake without disputation or calling any part of it into question This ground must first be laid If it be said the Scripture may be prooued by reason and by the generall consent of the Church Ans. That is vntrue for reason cannot settle the conscience to beleeue in any point But scripture telleth there is a God which reason prooueth Ans. Reason out of nature teacheth there is a God but by the word of God only I doe beleeue it inducements to faith may be brought out of nature but Gods word onely causeth true beliefe Secondly for the authoritie of the Church I beleeue not because the Church saith so but because the Scripture saith it and the Church I beleeue so farre as she consents with the word and speaketh out of it The aduersaries of this ground against whom we must fight First the Turkes and Turkish religion who denie scripture to bee giuen by inspiration and denie the bookes of the Prophets and Apostles and in stead of them stand to their Alcaran Secondly the Iewes who refuse the bookes of the new Testament Thirdly the Atheist who will beleeue nothing of all this Fourthly the painted aduersarie the Papist who vndermines this ground first saying that the Hebrew and Greeke text