who hold an absolute God out of the persons Thirdly our common people who pray to such a God in their owne names out of the Sonne and holie Ghost Fourthly the Popish Church which denieth by their doctrine the three persons for hee that denieth the Sonne denieth the Father and holy Ghost 1. Ioh. 2.23 Now they denie the Sonne both in his natures abolishing his Manhood in their doctrine of the Sacrament as also his offices of King Priest and Prophet for which we must vtterly separate from them The sixth ground is That nothing commeth to passe without the special decree will and prouidence of God Matth. 10.23 A sparrow falleth not to the ground without his will Ob. Sinne is against Gods will and therefore commeth to passe without his will Ans. That which is against the will of God is not without his will Quest. How can this be Ans. No sinne commeth to passe but God decreeth the permitting and being of it now to permit sinne and the being of it is neither the causing of sinne nor the doing of it but the not hindring of it to which he is not bound This ground being denied chance will be brought in and God himselfe denied The seuenth ground is That God hath chosen some men before the world was to be partakers of the riches of his mercies and passed by others because it was his will Roman 9.18 He will haue mercie on whom he will Ephes. 1.4 1. Pet. 2.9 Some are a chosen generation and therfore some are not chosen Againe whom he will he hardeneth he hideth the mysteries of the kingdome from some why because his pleasure was such Matth. 11.25 And of this there is good reason for in nature the first cause ordereth the second causes and not the second the first Now Gods will is cause of all causes which therefore must rule all as the supreme and not be ruled by any other That this is a ground appeareth 2. Tim. 2.19 The foundation of God remaineth sure the Lord knoweth who are his and indeede none other can bee the ground of grace and happines vnto vs than the counsaile of God in electing vs called therefore of the Apostle a foundation Aduersaries hereof First our common people that thus abuse this doctrine If I be chosen to saluation I shall be saued therefore I may liue as I list They might as well reason thus The tearme of my life is stinted none can lengthen or shorten it I will therefore neither eate nor drink nor vse Physicke nor other meanes of prolonging my daies which what were it else but to murther the bodie So these from the same ground become murtherers of their soules whereas men chosen to the end will prease after the meanes and conclude otherwise and say I will vse meanes that I may come to life Secondly others more learned are aduersaries to this ground who teach that God for his part hath chosen all men to life and for his part would haue all saued and that Christ for his part hath redeemed all and the holy Ghost giueth or offereth grace to all If wee aske why then are not all saued They answere because God foresawe those who would beleeue whom hee appointed to saluation he foresaw also others who would not beleeue and adiudged them to damnation But by this doctrine shall Gods will hang on the will of man and bee ruled by it seeing hee would haue men saued but man will not and so this ground is in part rased The eighth ground is That God made the heauens and the earth and all things that haue being in them Col. 1.16 By him were created all things which are in heauen and in earth This is a principle for if creatures had no beginning then are they become Gods which would ouerthrow the Godhead But all things were not made besides God For the highest heauen the Throne of God is eternall as God himselfe is Ans. The Throne of God is a creature as well as the rest Heb. 11.10 He looked for a citie hauing a foundation whose builder and maker is God In the world are many euils which could not be from God the foundation of all goodnesse Ans. Euill is of three sorts first naturall which commeth by nature corrupted as sicknes diseases plagues and death it selfe Secondly materiall euils as hurtfull beasts poisons in trees plants beasts these are created and the very poison of them is a creature Thirdly morali euils which be trāsgressions against the Morall law and Commandement of God Of the two former God is the author and cause Esai 45.7 I create euill that is naturall and materiall but of the third that is morall euils which be sinne God is no cause Ob. But God is the cause of all things and sinne is some thing Ans. Sin is no creature but the destruction of Gods image which is a creature effected by the creature for though the creature cannot make a creature yet it can destroy a creature The aduersarie to this ground is the Atheist who holdeth the creatures to haue been from euerlasting and so by denying one God hee maketh manie thousands The 9. ground is that God made man according to his owne image Gen. 1.27 For by creation man had three things first the substance of bodie and soule Secondly in them the powers and faculties of minde will affections c. Thirdly an excellent conformitie of all these to the will of God This is the image of God called in the Scripture righteousnes and holinesse This is a ground for the image of God is the substance and body of the law hee therefore that denieth this denieth the law the fall from it and restoring vnto it by Christ. The 10. ground is that by Adam sinne and death entred into the world and in him all meere men sinned Rom. 5.12 To the conceauing of which wee must know that the first sinne of Adam was eating the forbidden fruite the next was the putting out of Gods image in stead of which corruption of heart tooke place so farre as the seede of all sinne being within him he was prone and readie to euery sinne Now Adam being a publike person and hauing receiued whatsoeuer hee had for himselfe and his posteritie either to hold for or lose from both hence is it that both those sinnes are become the two first sinnes in our conception he sinning wee sinned and with him haue the seeds of all sin within vs by nature no sinne excepted no not the sinne against the holy Ghost Yea no otherwise is it with vs than with a noble man practising treason whose whole blood is therby stained Ob. But Christ came of Adam therefore he in Adam sinned Ans. God made this law with Adam that all who came of him by ordinarie generation should be guiltie of his sinne but Christ was extraordinarily conceiued by the holy Ghost and took of Mary Adams
vncleane that is noisome and full of hurâ— and poison Morall is when any creature is vsed against Gods law and commandement separating iâ— from the vse of man as to marrie within any of the degrees prohibited Leu. 19. commeth within this vncleannes Thus a man borne of vncleane seed is vncleane Iob 14. Ceremoniall is when the creature being cleane it in owne nature yet in some other respects by vertue of Gods prohibitioÌ„ becommeth vncleane Thus were certaine beasts and fowles and dead bodies vncleane not in their nature but in some respects which especially were three first in regard of touching secondly of tasting thirdly of sacrificing in which respects thâ—y might not bee vsed Now the creature might be hated not in regard of it self or as iâ— iâ— the good creature of God but as farre as this ceremoniall vncleannes was faâ—â—â—ed vnto it it being prohibited in this or other respects by God 2. Quest. But why should any mâ—n hate the flesh or garments of another seeing this ceremoniall vncleanneâ— was no sinne yea to burie the dead corpes was a dutie to be performed necessarily and so necessarie was it to touch them and for garments they were naturall and no more sin to touch them than to eate or drinke Ans. Although legall defilement was not alwaies a sin yet iâ— was alwaies an euill and prefigured the defilement of men by originall sinne and besides vpon Gods prohibition was to be hated Secondly although the defilement it selfe was no sinne yet hee that wittingly without cause did touch or meddle wiâ—â— thâ— thing defiled did sinne because God commanded the contrarie Secondly out of the second part of the similitude in that we are to 〈◊〉 the company of obstinate offenders it may be demanded whether wee may keepe any companie or haue any fellowship with an obstinate sinner Ans. The familiar companie with such is forbidden but all companie is not absolutely forbidden for in two cases it is lawfull to accompanie with such a one first to doe him good with conference instruction 〈◊〉 admonition an heretike must be once or twice admonished and if he bee not then reclaimed he must be auoided Titus 3.10 Secondly when a man is bound to such a one by the bond of ciuill societie as for example if a man â—â—re by the Church excommunicated yâ—t a wife must performe the dutie of a wife the childe of a childe the seruant of a seruant for thâ—se diuine ordinances abolish not but establish ciuill societies Then I say familiar companie must bee denied to such obstinate sinnerâ— but not all companie as when by the same we can either reclaime them or else to performe some ciuill dutie towardâ— them Vse First we see here what was the end of ceremoniall vncleannes and that was â—o represent that spirituall vncleannes in the whole man by originall and actuall sinne in thought word and deede Zâ—ch 13.1 In that day shal â—hâ—re be a fountainâ— opened to the hoâ—se of Dauid and to the inhabitants of Ierusalem for sinne and for vncleannes whereby is signified such an vncleannes wherby not only our selues are defiled wholy but whatsoeuer we touch meddle withall which is infected by reason of that dwelling sinne in vs eâ—en as it was which in the law was â—ouched by a polluted and vncleane person This consideration should caâ—se vs to looke into the filthines of our hearts which if we could or did see as it is both in it selfe and in the vile 〈◊〉 which without intermissioÌ„ it sendeth out it would make vs humble our selues and neuer bee at rest vntill this fountaine of the blood of Christ were set open vnto vs and we euen plunged into it and so clensed from this vncleannes whereof the vncleannes of the flesh was but a figure and â—â—adow 2. Vse We learne how to vnderstand the CoÌ„mandements of the Moral law namely not only according to the letter and bare words in which they are propounded which mention the maine sinnes only against God and man but by a Synecdoâ—he in the mentioned sinnes all of that kind as all occasions also motiues and inducements thereunto as here the Apostle wisheth the Saints to hate the flesh yea the garments spotted so wee are to hate the sinne itselfe yea and all the kindes and all the occasions of the same 3. Vse Hence wee haue a direct way wherein all beleeuers are to walke first we must hate the companie and societie of manifest and obstinate sinners who will not bee reclaimed Secondly all their sinnes not communicating with any man in his sinne we must haue no fellowship as with the workers so wiâ—h the vnfruitfull workes of darknesse Thirdly all occasions and inducements vnto these sinnes Fourthly all apparances of wickednes 1. Thess. 5.22 that is which men in common iudgement account euill and all this must proceed from a good ground euen from a good heart haâ—ing sinne perfectly that is all sin as Dauid Psal. 139. I hate them with a perfect hâ—â—râ—d and not as some who can hate some sinne but cleaue to some other as many can hate pride but loue couetousnes or some other darling sinne but wee must attaine to the hatred of all before wee can come to the practise of this precept besides that all sinnes are hateful euen in themselues A needfull dutie to be heedfully regarded in these daies wherein are so few hateâ—s of the flesh and so many haters of those that hate it so many that are so farre from hating the appearances of euill that many sins themselues are swallowed vp and made no bones of horrible blasphemies must now credit mens speeches the breach and violating of the Sabbath in iourneying is 〈◊〉 good a seruice of God 〈◊〉 horsebacke 〈◊〉 neede be or as he requireth 〈◊〉 râ—â—â—inge also fightings and such workâ— of the flesh are notes of valour and spirit and so in other Thus men who professe religion in word denie it in deed seeing true religion standeth not onely in the hatred of the sinnes themselues but euen of all occasions and apparances of them because God hath commanded them to be hated 4. Vse As the Iewes being not to come neer the houses nor touch the vncleane if they did touch any such thing they were vncleane and polluted and for that cause must wash their bodies and chaunge their garments yea if they did but suspect that they had defiled themselues they were presently to bee purified so wee being defiled with any knowne sinnes or suspecting any vnknowne our next course must be to the bloud of Christ the Lauer of the Church suing vnto God by prayer that our sins may be therewith washed away wee must put off our garments that is the olde man with his lusts and put on the wedding garment that is Christ Iesus with his righteousnes daily proceeding in the duties of sanctification for he that hath washed himselfe had need stil haâ—e his feete washed that is daily renew his repentance and bring daily fruits
of the life past is that a man hath repented him of all his sinnes past and is turned vnto God The testimonie of the life present and to come is first that a man hath a purpose neuer to offend God but endeuours to please him in all things Secondly that when hee hath slipped and sinned against Goâ— it was not wittingly and willingly but of humane infirmitie Thirdly that a man hath his generall testimony which is required to a good conscience Psal. 119.6 I shall not be confounded when I haue respect to all thy Commandements Iam. 2.5 He that breaketh one Commandement iâ— guiltie of all that is hee that wittingly and willingly against the knowledge of his conscience breake one of the Commandements of God will if occasion be offered willingly and of knowledge break them all so as a good conscience must testifie on a mans side concerning all sinnes and all obedience Examples whereof we haue in Hezâ—kiah Esai 38.3 Remember Lord how I haue walked before thee with a perfect heart And in Paul 1. Cor. 4.4 I know nothing by my selfe The weight of the ground appeareth in the wordes following where the Apostle saith that while some put away good conscience they haue made shipwracke concerning the faith where he compareth our conscience to a ship our religion and faith to our treasures laid in it Now as a hole in the ship loseth the treasures by sinking the ship so cracke the conscience and the treasures of religion suffer shipwracke whence it is that Timothie is willed to keepe the mysterie of faith iâ— pure conscience 1. Tim. 3.9 The aduersarie of this ground is the Romish Religion who ouerthroweth true testimonie of conscience which is euer ioyned with true humiliation and repentance for sinnes past in teaching that many sinnes are in themselues veniall or no sinnes as those lusts against the last Commaundement which killed Paul himselfe and in extenuating mans corruption and extolling nature wherby they say a man may worke his saluation being holpen by the holy ghost whereas indeede no true peace of conscience is to bee found till nature bee wholy debased grace take the whole place Secondly they teach that a man cannot bee certaine of his saluation in this life but may coniecture and hope well which is the very racke and torment of the conscience Thirdly while they teach that a man must merit his saluation by his workes they torture the conscience and leaue it destitute of this testimonie for how can the conscience quiet it selfe when it knowes not how many workes will serue the turne nor when it hath sufficiently satisfied the iustice of God and this is to bee marked that the chiefest of that religion whatsoeuer they hold in their life time yet when they lie on their death-bed they flie from their owne merits to the merit of Christ. Notable is that speech of Stephen Gardiner at his death to conuince it who hauing been a great persecutor and being much perplexed on his death-bed by a friend of his visiting him was put in minde of that iustification which is by the meere mercy of God in Christ to whom hee answered You may tell me and those who are in my case of this doctrine but open not this gap to the people So as they are glad to entertain our doctrine for the true peace of their conscience which in their owne doctrine they can neuer finde Thus haue wee shewed in part that faith is a most pretious treasure beset with many enemies against whom wee must alwaies contend which wee shall yet more clearely see in beholding the vse of this treasure which is two-fold first to râ—ueilâ— from God vnto man all things needfull vnto saluation concerning doctrine or manners wherein it excelleth all manâ— learning for first all the lawes and learning of men reueile the Morall law only in part and mingle it with superstitions and ceremonies but they reueale no part of the Gospell onely this doctrine of faith reuealeth in the full perfection both the Law and Gospell Secondly the lawes and learning of men know nothing much lesse reueale of mâ—ns miserie neither the cause nor the remedie thereof but this doctrine of faith knoweth and reueileth both namely the first cause to bee the sinne of our first parents and the proper and perfect remedie to be the death of Christ. Thirdly mens lawes and learning speake at large of temporall happinesse but know nothing of eternall but this doctrine not onely knoweth the true happines of men but teacheth and describeth the readie way thereunto The second vse of this doctrine of faith is that it is a most perfect instrument of the holy Ghost for the working of all graces in the hearts of men I meane not the letters and syllables but the doctrine of the Prophets and Apostles taught and beleeued Paul calleth it the power of God to saluation and Christ himselfe saith that his word is spirit and life that is the instrument of the Spirit whereby life eternall is procured for which two notable vses it is a most pretious treasure Whence we learne first to be swift to heare this doctrine taught in the publike Ministerie as Iames counselleth chap. 1.19 because in it God openeth his treasure to dispence the same vnto vs. Secondly it being a pretious treasure wee must hide the same in the coffers of our hearts Psal. 119.11 I haue hid thy word in my heart It must be an ingrafted word in them Iam. 1.21 And this dutie we practise first when wee haue care to know it secondly to remember it thirdly when wee set the affections of our hearts vpon it as men do vpon their treasures Thirdly if it be the treasure of the Church then it bringeth to the possessors of it wealth honour and pleasure as other treasures doe For as the house of Obed-edom was blessed for the Arke so is that heart which holdeth true wisedome within it see Prou. 3.13.14 c. We in this land haue good experience of this truth who by Gods blessing haue aboue fourtie yeeres enioyed wealth peace honour and aboue all Gods protection and whence haue these flowed but from the true faith and religion set downe in the Prophets and Apostles maintained and defended amongst vs which if we would haue continued we must also continue to hold and affect this truth as a treasure vnto the end The second point or head of the Exhortation is that the Saints are the keepers of this treasure of faith to whom it was 〈◊〉 giuen Whence we may learne first that it is an infallible note of the true Church of God to keep maintaine and defend the wholesome doctrine of Religion deliuered by the Prophets and Apostles It was noted to bee the chiefe prerogatiue of the Iewes that to them the Oracles of God were committed Roman 3. Hence 1. Tim. 3.15 the Church is called the ground and piller of truth because in her publike Ministery she maintaineth and preserueth
defection and departure from God Secondly if they were destroyed for vnbeleefe wee must on the contrarie exercise our faith daily and inure it in the daily apprehension of Gods prouidence power protection iustice and mercie and thus walking vndismaid we which haue thuâ— beleeued shall enter into the rest prepared for the people of God when as many shall not enter for vnbeleefes sake Heb. 4.3 and 6. Euen as Caleb and Iosua only entred into that good land because they beleeued that God could and would bring his people thither Thirdly this must teach vs obedience for vpon this ground that they were destroyed for vnbeleefe Dauid inferreth this coÌ„sequent Psal. 95. To day therefore if yâ— heare his voyce harden not your hearts which Moses also maketh the ground of his exhortation to the people â—o feare the Lord because 〈…〉 destroyed for vnâ—eleefe Deut. 1. â—â— c. Fouâ—â—hly in that destruction of bodie and soule followes of vnbeleefe let such persons as when iudgements are vpon themselues wiues or children runne to Witches and Wizards for ease as though they were bewitched and make that the ground of their harmes bee enformed that their owne wretched hearts haue bewitched them which being full of vnbeleefe bring plagues of al kinds not onely vpon their bodies but their soules also Art thou strangely diseased the witch that hath brought it vpon thee is thy owne wicked heart which knoweth not to relie it selfe on Gods promises and protection Fiftly were they destroyed because of their vnbeleefe let not vs iudge of our sinnes by the crooked rule of our owne reason but by the law of God wee can iudge murther theft and adulterie great sins but wee neuer espie the mother sin of all which is our infidelitie the maine sinne of the first Table and the nurcerie of other sins we neuer bewaile it we account lightly of it and therefore the Lord taketh the reuenge of this sin into his owne hands and punisheth it with destruction both of soule and bodie so odious it is in his eyes and ought therefore to bee as hainous in ours also The fourth thing in the example is the manner of the speech which at the first seemeth to bee generall as though all they had been destroyed which beleeued not whereas indeed it is special for all that beleeued not were not destroyed seeing that all vnder twentie yeeres were exempted and saued Num. 14.29 who were reserued that God might still haue his Church among theÌ„ and that there might be of them a people left to possesse the good land according to the promise where note that to bee true which Habacuâ—ke ascribeth to God that in his iustice he remembrâ—th mercie by which mercie the younger soâ—â— are here spared which warranteth vs to pray in common iudgements that the Lord powre not ouâ— his whole wrath vpon vs neither in our temptations vtterly forsake vs and giue vs ouer to Satans malice seeing hee hath manifested such goodnes towards his Church that in iudgements he hâ—th remembred his mâ—rcie But here it may bee asked 〈◊〉 this can stand with equitie that eâ—en thâ—se men should bee destroyed for it seemeth that they repented of this sin Numb 14.40 yea they confessed it and mourned for it and offered to passe into Canaan yea and were very readie to hasten into the land Ans. They repented indeed but fainedly it was farre from true and sincere repentance and sorrow for euen in the very same place it appeareth that they disobeyed God for when he had passed sentence against their sin commanding that they should returne into the wildernes of Arabia vers 25. and there abide fourtie yeeres and die there they would not submit themselues to that sentence but in all haste they would goe forward to Canaan according to the promise although against a particular commandement yea Moses himselfe could not stay them but that brought on their neckes a more speedie destruction as appeareth in the end of the Chapter Whence note the wicked nature of the deceitfull heart of man which in distresse when Gods hand is stretched out against it can faine a false repentance and counterfeite humiliation which causeth many a man in sicknes to vow amendement of life if euer God raise him againe and yet as soone as the scourge is ouerpassed he forgetteth the hand of God his owne vowes and promises and falleth backe into the same bad courses againe which consideration may mooue vs to watch ouer our hearts and suspect them of this deceit whereby they can frame and faine a false repentance when indeede there is nothing lesse then soundnes in it The fifth point in this iudgement is the generall vse of it namely that wee should frame our selues to repentance for this particular sin of vnbeliefe vpon which we behold such a fearefull destruction in Gods owne people To the practise and performance of which we must doe foure things first laying aside the common perswasion of the fulnes of perfection of our faith we must come to the discerning of this sin in our selues which is the first step to repent of it and the rather because it is our mother sin Now because this sinne is so inward and secret and so hardly to be discerned for our helpe herein some directions may be giuen for the especiall of it in some signes and fruites thereof which euery man shall find in himselfe lesse or more For first we beleeue not as we ought the particular presence of God in all places and times towards vs for we are ashamed to doe and speake many things in the presence of men which in the presence of God men not being by wee make no bones of either to speake or doe so as mans presence keepeth vs in some awe which Gods presence cannot doe Secondly wee beleeue not the particular prouidence of God watching ouer vs but either not regard it at all or not as wee ought which appeareth by these three things first if wee haue health wealth friends fauour means we are well contented we can think our selues very well and can then relie our selues on God but if God take these away oh thâ—n wee are troubled much disquieted and discontented the reason whereof is because the heart is not setled in the perswasion of Gods special prouidence which if it haue a pledge of God can trust him otherwise not at all but as the Vsurer trusteth not the man but his pawne so men relying themselues on these pledges trust neither God himselfe nor for himselfe Secondly in any distresse let our friend promise vs helpe wee are well cheered but let God in his word promise supply of all good and ease in our troubles we reape little or no comfort from thence this is a manifest fruite of inbred vnbeleefe Thirdly in sicknes or any iudgement any meanes is vsed for case and freedome yea there is too common running and riding to Witches Charmers Cunning men and women for men waite not on
loue therefore not obedience Ans. There bee two kindes of debt first a ciuill debt occasioned by contract and bargaining between man and man the second is a debt to which we are bound by Gods law and couenant the place is meant of the former so far as it lies in our power but wee are bound still to obedience and subiection by the latter Ob. Matth. 17.26 The Kings sonnes are free from tribute and therefore from subiection Ans. Christ speaketh that of himselfe who by his birth was heire to the Crowne and kingdome of the Iews and therefore by right was to pay none neither did but for auoiding of offence what is this to free other men from obedience to the Magistrate Obiect 1. Cor. 7. Ye are bought with a price be ye not the seruants of men Ans. The meaning is that seruants should not subiect themselues to men as to absolute Lords for wee must doe seruice one to another for Gods sake and not onely for God but in God Ob. Beleeuers are gouerned by the spirit of God and so are able to gouerne themselues euery way and need not any gouernment of man Ans. One thing it is what wee doe another what wee ought to doe we ought indeede so to liue as not to need gouernours but we doe not yea and if beleeuers could yet were the reason naught for the Church containes as well bad as good hypocrites as well as sincere Christians and therefore the best Churches neede Magistracie for the punishment of the euill doers and the praise of them that doe well Yea the Church lying open to the malice of Satan and the wicked standeth euer in neede of Magistracie to protect it by force and warre or otherwise The third generall point is vpon what ground doth the Apostle here blame and condemne these seducers for despising ciuill gouernment Ans. The ground is because it is a solemne ordinance of God called therefore by Peter a creation or creature which bindeth euery soule vnto subiection to the higher power Rom. 13.1 and that for conscience sake which respecteth not so much the rule it selfe as Gods commandement subiecting not only ciuill but all ecclesiasticall persons thereunto Christ himselfe taking vpon him mans nature was subiect vnto authoritie submitting himselfe vnto Caiphas and Pilate yea to apprehension arraignment condemnation and execution Matth. 26. Paul himselfe whose Apostolicall authoritie and spiritual weapons were able to bring downe euerie opposition yet acknowledged that he must be iudged by Caesar Act. 25.11 Ob. Ierem. 1.10 I set thee ouer nations and kingdoms to plant and pluck vp the Prophets therefore and their successors are not to be subiect vnto ciuill Magistracie An. The Prophet is set ouer nations kingdomes not to gouerne by the ciuil sword but the sword of the Spirit in his mouth and he is to plant and plucke vp kingdomes no otherwise than by declaring that God would plant or pluck them vp Ob. Esay 60.10 Kings shall come and serue the Church in the new Testament and therefore the Church is not to be subiect vnto Princes but they vnto it Ans. In the Church are two things first the persons of men secondly the things of God Now Kings are subiect to the Church but how not to the persons of beleeuers but to the things of God namely the Word Sacraments faith c. Obiect Kings and Magistrates are as sheepe Ministers are Pastors and shepheards therefore they are vnder the Ministers as the flocks vnder the shepheards Ans. In the Prophets Pastors and Ministers consider two things first their persons secondly their ministerie In regard of their persons all of them are subiect to their owne Princes and that for conscience sake but in regard of their Ministerie Princes and Magistrates are to bee subiect thereunto as wherein the Word is taught and Sacraments administred euen as a meane man being a Sergeant may arrest a Baron Earle or Duke who may not resist him because hee commeth with the Princes authoritie vnto which he must yeeld himselfe though not vnto the person of the Sergeant so must Magistrates to the Ministers comming not in their owne but in the name of God For this also must be marked that Magistrates are not simply subiects to the Ministerie but so farre as the word is rightly taught and Sacraments duâ—ie administred for else they haue power either to reforme or depose such Ministers as shall faile in their administration for euen in this regard themselues are shepheards As Isai. 44.1 Cyrus is called a shepheard though otherwise he be a sheepe so far as he is truly taught and directed by the Minister So much of the ground Vse By this doctrine we may discouer the wickednes and horrible rebellion of sundrie persons in this age First of the Bishop of Rome that most ancient Rebell who hath for many hundred yeeres taken vpon him an vsurped supremacie ouer all ciuill gouernment in the earth which is the highest rebellion which euer the world hath heard of seeing there is not a soule which must not bee subiect to the higher power Ob. Yea but that place is meant of those that are to be subiect but the Popes themselues are exempted Ans. But besides that the text commandeth euery soule to bee subiect it is made a note of Antichrist to exalt himselfe aboue God and all that is called God that is all Magistrates Ob. But they alleage the example of Vzziah the King 2. Chron. 26.20 who taking vpon him presumptuously the office of the Priest Azariah the Priest resisted him cast him out of the temple and deposed him from his kingdome Ans. Azariah resisted the King not by force or violence but by word onely and admonition whereby hee caused him to depart the Temple neither did he depose him from his gouernment but being by God striken suddenly with a leprosie he was by the law shut out from the companie and societie of men and so disabled to gouerne although the right of it still belonged vnto him Ob. They alleage likewise the example of Iehoiadah the high Priest who deposed Queene Athaliah from her kingdome and set vp yong Ioash to be King 2. Chron. 23. therefore the Pope hath authoritie to depose Kings and Emperours Answ. Iehoiadah the high Priest was next to the King in blood 2. Chro. 22.11 and was one of the states of the land who deposed her not alone but by the common consent of all the states and Peeres of the land as chap. 23.1.2 He indeede is chiefly named because he was the chiefe of them in blood neither did he set vp Ioas but helped to maintaine his â—ight which was vsurped by Attaliah in a word he protected the right heire but could not himselfe nor did not dispose the kingdome vnto him And of this kinde are all their allegations which yeeld no patronage at all to that vsurped
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
which they deeme no other then as of a peccant humor necessarily to be purged out euery fewe yeares either by murther if it preuaile in the head or by massacre if in the body of any countrie and rather then it should not they will not sticke with Blasâ—â—s at the commandement of their great Gracchâ—â— to set on fire or to blow vp euen the Capitol it selfe although nature and Gentilisme condemne such gracelesse deuotednes The late most diabolicall and furious atteÌ„pt against his Maiesty the whole state that euer was inuented the like wherof both in the contriuing and whole carriage could neuer be shewed no I thinke if there were Annals and Chronicles kept in hell it selfe cryeth out against them long ere this time in all the corners of Christendome God Almighty still deliuer his Highnes and Royall race from them and by his Maiesties meanes vs and our Land from them For how much better had it bin that his Maiesty had been moued to haue banished these vipers out of his Realmes then those who professe the same Lord Iesus and labour though with acknowledgement of too much weakenes wants to be found faithfull before the Lord and their Soueraigne But not to depart from our purpose These bee the waies wherein the Popish Baalamits would meeâ—e vs and with vs if the Lord should not meete with theÌ„ comming against them in euery corner While then they walke in these waies of Caine what booteth it vs to speake of a peace with them for while wee speake of peace they are bent to warre But bee it some peaceable consent and agreement were on their part promised yet that one consideration of the treacherie in their compactes would keepe any iudicious man from setling his conceite and affection vpon any ingenious conclusions with them which treacherie is not only practised by the persons of faithlesse Papists but is prescribed as a maine precept of that most infidell doctrine of theirs nay which euen infidels themselues would blush at in this behalfe for doth not their doctrine make it lawful for them to vse any AequiuocatioÌ„s oâ— reseruatioÌ„s as they terme them with their aduersaries almost vpon any aduantage yea and that lest they should not come to the height of impiety in giuing answere not only on their words but vpon oath before the lawfull Magistrate though not their liues but their least liberties only be touched Which doctrine till it bee reuersed how dare wee take their words or any assumpsit from them in any thing werein we would not be ouer-reached But suppose again such peaceable conclusions were not promised only but purchased what yet were we better theÌ„ before what billes or bonds would or could they lay in sure inough for our security so long as their doctrine standeth in force published in word writing that fides haereticis non est seruanda that Leagues with them are more honorable in breaking then in making how long can we conceiue would the continuance of our peace last longer then by it they could with aduantage vndermine vs But because I must shut vp many matters in few words let vs see the preiudice which would ensue vpon such pretended mediation in matter of Religion and first seeing they are a seed of the wicked corrupt children hauing forsaken the Lord in whom from the sole of the foot to the crowne of the head there is nothing but wounds and swellings and sores full of corruption and seeing themselues are become open Idolaters their Cities cages of Idolatrie their seruices all Idolatrous hauing thus forsakeÌ„ the couenant of their youth seeing filthines appeareth on their skirts finally seeing by seeking their iustification by the workes of the law they are abolished from Christ and fallen from grace the which particulars haue been clearely proued by many our vnanswered and vnanswerable bookes to communicate with them by accepting yea not absteining from the least appearance of any of these euils were no other but to expose and lay our selues open and naked to all manner of danger of infectioÌ„ of our soules defection from our God in the end of destruction both of body and soule It was a dangerous disease which Israel brought out of Aegypt hauing through their long continuance there by reason of those marishes and the Riuer Nilus to which Lucretius in a distich appropriateth this disease contracted the same vpon them for the prouing and purging wherof the Lord instituted so many ceremonies and separations but farre more fearefull was that inward leprosie euen that abhominable Idolatry which they brought forth with them and which cost them so deare both in the wildernes and in the land of Canaan yea so habituall and inbred was the infection that although the Lord vsed most wise preuentions euery way yet presently vpon their deliuery out of the sea will it burst forth and become in the end their vtter ouerthrow It cannot be but the strangers which come with Israel out of Aegypt being accustomed to the Aegyptian fashion diet wil still be harping on their cucumbers leekes onyons and garlicke and draw the Israelites to the same lustings though with the loathing of Manna it selfe but such an exceeding plague shall proceed from the Lord that in perpetuall memorie thereof the place shall bee called the graues of lusting and if the daughters of Moab may haue free accesse to Israel in Sittiâ—â— Israel will easilie be ioyned to Baal Peor till the wrath of the Lord bee kindled there fall in one day three twentie thousand The certeine perill and ineuitable danger wherof the Lord wel perceiuing did not only charge his people to haue nothing to doe at all with the Heathen lest by any meanes they should bee snared but also that they should be so opposite vnto them that they should in all appearances and circumstances and yet none will say the Lord herein was too seuere and straite be vnlike vnto them both in Religious and Ciuill exercises for if they looke towards the East in their TeÌ„ples in the honor of the Sun his people shall in his Sanctuary and Temple contrarily look to the West and in the West shall the Sanctum Sanctorum be set If they offer sacrifices vnto Oxen Sheepe Doues Goates c. as vnto Gods the Lord in detestation hereof will haue his people to consume and burne these creatures before him in sacrifice and hence was it that euery shepherd was an abhomination to the Aegyptians with whom they might not eate and conuerse because they did kill eate and sacrifice those beasts whom the other worshipped as Gods If they vse to eate almost none but Swines flesh and yet neither that before they haue sacrificed of the kind to the Moone or Bacchus the Lord especially prohibiteth this meate of all other to his people they shal not meddle with it it shall be abhominatioÌ„ vnto them If their Priests make their