Papall authoritie but euen the Pope himselfe ought to bee subiect to his Emperour if hee would auoide his most iust title of a most vniust vsurper Vse 2. Hence also may be obserued that the exemptioÌ„ or immunitie of the Clergie from the authoritie of the Ciuill Magistrate is wicked and a kinde of rebellion and this is the condition of the whole Romane Clergie Ob. They pleade that Kings and Princes of their bountie haue granted these priuiledges vnto them Ans. The law of nature acknowledgeth a ciuill subiection the law of God straitly enioyneth it and no law of any man may offer violence or derogate from either of these Thirdly the Pope vsurping a power to free subiects from their alleageance and their oath of obedience hath been for many hundred yeeres a most wicked instrument of rebellion as the kingdomes of Europe haue had too wofull experience of If here they say the Pope may dispense with the lawes of kingdomes I answere were it so that he could dispense with humane lawes of Kings and Princes in their Countries and Prouinces which is grosse vsurpation yet with what face dare he challenge to dispense with the lawes of God and nature Fourthly wee see hence what we are to esteeme of the Romane Religion namely as of a Religion to bee abhorred as are these seducers themselues because it is cleane contrarie to Christian Religion which teacheth to feare God and honour the King but the Romane Religion pretendeth to â—each men to feare God but putteth downe the honour of the King nay he that professeth that Religion must sweare the flat contrarie to the Kings honour Fifthly wee are hence directed what to thinke of that oath of the supremacie vnto the Bishop of Rome namely to be such a one as fighteth directly against the law of God and nature seeing it giueth all ecclesiasticall gouernment vnto the Pope which belongeth properly to Kings and Princes in their seuerall dominions Sixthly if euery man must be subiect to the power of the Magistrate for conscience sake then all wandring beggars and rogues that passe from place to place being vnder no certaine Magistracie or Ministrie nor ioyning theÌ„selues to any set societie in Church or Common-wealth are the plagues and banes of both and are to bee taken as maine enemies of this ordinance of God and seeing a most excellent law is prouided to restraine them it is the part of euery good subiect or Christian to set themselues for the executing strengthening and vpholding of the same And speake euill of them which are in authoritie In these words the Apostle sheweth how these false teachers pull down authoritie by their practise as in the former they did by their iudgmeÌ„t for when they cannot quite put downe all authoritie and Magistrates they speake euill of them and blaspheme those that exercise the same that is as the word signifieth those that are in dignities and glories for that is his meaning when hee calleth Princes by the name of Glories Here two things are to bee considered first their sinne speake euill secondly the amplification of their sinne partly in this verse and partly in the next The sin is mentioned and condemned in Exod. 22.28 Thou shalt not speake euill of the Rulers of thy people Eccles. 10. Curse not the King no not in thy heart for the birds of the ayre shall bewray it Which sinne wee should be so farre from as that wee should not receiue any accusation against any Elder vnder two or three witnesses 1. Timoth 5 If we may not receiue slanders against Rulers much lesse may we raise them Vse 1. See here as in a glasse the common sinne of these daies wherein the common practise yea and table talke of men is the censure of the doings of the Magistrate and the doctrine of the Minister Paul when he called Ananias a painted wall being reprooued answered that he knew him not to be the high Priest for then he would not haue reproched him that is he acknowledged him not but knew him rather to be an vsurper which made him vse that boldnes Secondly if a man may not speake euill of a Ruler then much lesse may any priuate man take a sword in hand to take away the life of a Prince or Magistrate Dauid knew that he was to succeed Saul in the kingdome and that Saul sought his life daily and yet his heart smote him when finding Saul at aduantage that he cut off but the lap of his garment whereas he might haue as easily taken away his life the ground of his griefe was because hee was the Lords annointed Where take notice of the spirit that leadeth and ruleth those Romish vassals who are sent out into Christian lands with Commission to take away the liues of the Lords annointed ones who will not stoope vnto that Antichristian tyranny Instruments of Satan they are inflamed by Diabolicall furie fighting for their Babylon with the weapon of most monstrous and vnnaturall crueltie Thirdly we are on the contrarie taught hence to blesse our Magistrates especially the Lords annointed ouer vs as also other inferiour Magistrates who although their persons may bee meane yet are vnder the supreame as hee vnder God is a Steward and Deputie for our wealth The Apostle Paul willeth that prayers be made for all men but especially for Kings and Princes and those that are vnder them in authority that we may lead a quiet and peaceable life in all godlinesse and honestie Ieremy wisheth the people in captiuitie to pray for Nebuchadnezzar an Heathen King that vnder him they might haue peace Hence is that good order commended vnto vs wherby in our publike prayers we make solemne mention of our lawfull Magistrates testifying both our desire of their good and our thankfulnes for their gouernment Secondly the amplification of their sinne standeth partly herein that they speake euill of Dignities Glories Maiesties that is of those whom God hath adorned with these in detracting and detaining from them their due honour It may bee here asked why doth the Holie Ghost call Magistrates by the names of glorie and dignitie Ans. For two causes first because the Lord hath set them in his owne roome and place and accordingly honoureth them with titles befitting the same Psal. 82.1 God standeth in the assemblie of Gods that is of Magistrates called Gods not onely because he hath set theÌ„ in his place but also because they haue receiued a particular charge and commandement and therwith a power of executing his own iudgements amongst men vpon earth as his deputies 2. Chro. 19.6 They execute not the iudgements of man but of the Lord. Secondly these titles are giuen them because the Lord doth vsually furnish them with worthie and peculiar gifts though not alwaies of sanctification yet of regiment and gouernment to bee answerable to their former designement as of wisedome courage zeale c. 1. Sam. 10.9 when Saul was made King the Lord gaue
excepted for the further cleering of which consider these foure conclusions first The Sonne of God made man is not two persons distinct but one alone Quest. How can this be for as he is the Sonne of God he is a person and as he is a man he is a particular person as euery seuerall man is and therefore hee is two persons Ans. Euery particular man is a person because he subsisteth of himselfe but the manhood of Christ subsisteth not in it selfe but in the second person onely so that Christ God and man is but one person for euen as body and soule make one man so Godhead and Manhood make but one Christ. Secondly this one person consisteth of two distinct natures the Godhead and the Manhood standing of bodie and soule Thirdly these two natures are vnited and ioyned into one person for the Godhead doth take the Manhood and support it Fourthly these two natures after coniunction remaine distinct the Godhead is not the Manhood neither on the contrary but still distinguished first in regard of themselues Secondly of their properties for the properties of the one are not the properties of the other Thirdly of their actions for the actions of the Godhead are not communicated to the Manhood neither is the worke of one nature the worke of another Aduersaries hereof are First Heretikes innumerable which are not knowne to all but knowne enemies are first Jewes who denie Christ to come in the flesh Secondly some Jewish Arrians compounded heretikes who haue withstood Christs incarnation some of which haue suffered amongst vs. Thirdly the Papists the substance of whose doctrine robbeth Christ of his humane nature though they confesse him incarnate for since his death they teach his bodie is become inuisible and in innumerable places at once so they abolish the Manhood of Christ and turne it into the Godhead seeing it is become infinite and vncircumscribed Ob. They alleage God can make it to be in many places at once Ans. We may not dispute what God can doe but what he will doe so farre as he hath reuealed Secondly it stands not with the power of God to doe some things as those which imploy contradictions to be true at the same time Of which nature this is to make a true bodie to be in many places at once yea to be in heauen and also euery where on earth But his bodie is glorified and therefore may be in many places at once Ans. The words this is my bodie were spoken before his glorification Secondly glorification taketh away the corruption but not the true properties of his bodie as length breadth thicknes and circumscription Ob. But things ioyned together must be in the same place and cannot be seuered and therefore his Manhood being ioyned to his Godhead must needes be euery where Ans. The antecedent is false for things ioyned together may bee the one in one place the other in another as the bodie of the Sunne is ioyned with his beames and light and yet the bodie of the Sunne is in heauen but the beames and light in the earth also The 13. ground is that Iesus is Christ. 1. Ioh 2.22 Who is a lier but he that denieth that Iesus is Christ the same is the Antichrist From which place wee may gather two thinges First That Iesus is Christ. Secondly That it is a ground susteyning our whole saluation For whosoeuer denieth it is Antichrist see 1. Cor. 3.10 The meaning of the ground by Christ I vnderstand the annointed Sauiour and Redeemer who is a King Priest and Prophet First as he is a king his power manifesteth it selfe in three thinges First in sauing and destroying not the body onely as other kinges but the soule also Secondly in pardoning sinnes or reteyning them Thirdly in making lawes to bind consciences Secondly his Priestly office standeth in two thinges First in a power to offer sacrifice propitiatorie for the sinnes of whole mankind Secondly in making intercession to God for mankind Thirdly his Propheticall office consisteth in three thinges First in reuealing to man the will of his father Secondly in enlightining of the mind to vnderstand that will reuealed Thirdly in framing of the harte to performe obedience vnto it together with the setling of it in the truth Thus he is the Christ that is the annoynted of God But we must yet here goe further and vnderstand by Christ a perfect Christ a perfect Redeemer without any partner fellow or deputy for if hee haue a partner he is but halfe a redeemer and if he haue a fellow or deputie how is he omnipotent or omnipresent This is plaine by testimonie of Scripture There is none other name Actes 4.12 therefore there is no fellow or partner There is one Mediatour that is but one 1. Tim. 2.3 yea by himselfe he purged our sinnes Heb. 1.3 without fellow or deputy whose Priesthood is such as cannot passe from himselfe to another Heb. 7.24 Obiect But Ministers haue power to remit and retaine sinne hauing the keyes giuen them Answ. The keyes are not giuen to Ministers to pardon men properly but Ministerially to pronounce and declare that God in heauen doth pardon them Ob. The Saints shall iudge the world and therfore not Christ onely Answ. They shall not iudge by pronouncing a soueraigne sentence of absolution or condemnation which is proper to Christ the Iudge but by assisting him as Iustices vpon the bench both by witnessing and assenting vnto that righteous iudgement Obiect Psal. 45.7 He is annoynted with oyle of gladnes aboue his fellowes therefore hee hath fellowes Answ. All that beleeue in Christ are the fellowes of Christ but in his annoynting that is in grace though not in office Obiect But Ministers are Christs deputies An. Ministers are properly no deputies but instruments to declare the will of God and can go no further then to teach the eare for it is Christ himselfe that enlighteneth the mind But it will bee said that Kinges are Christs deputies on earth Answ. They are his deputies as hee is God equall to his father not as hee is Mediatour Aduersaries of this maine ground are The Romish Church who rob Christ of all these three offices For first his kingly office they giue part of it to the Pope in making him to remit sinnes properly to make lawes to bind conscience properly as Gods lawes do which is a power equall to Christs so they make him check-mate with Christ. Secondly his Priestly office is giuen to the Masse-priest who by their doctrine hath power to offer a propitiatorie sacrifice for the sinnes of the quicke and dead ye◠euery Papist hath a peece of it because euery one of them may satisfie the iustice of God for hi◠sins by his owne merit And for his intercession the secōd work of his Priesthood that is dealt among the Saints among whom the Virgin Mary hath the
〈◊〉 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.
which being taken away there will be no difference left betweene the kingdome of God and the kingdome of the Diuell Which power of the keyes in opening and shutting heauen by the ministerie of the word seeing wee haue established by the lawes of the land we haue the state of a true Church and therefore no man can in good conscience separate from vs as no Church and people of God indeed if it had not the power to open heauen vnto men it were time to separate from it 3. The Aduersaries of this ground are first the ignorant people who popishly thinke that this power is onely giuen to Peter whose office now is to open and shut heauen But this power was giuen to all the Apostles as well as Peter and in them to al Ministers Churches and Congregations yea and it is not exercised in heauen but in earth Secondly all Atheists and Epicures that contemne and skorne the Word Sacraments and all holy things yea euen the power of the Church it selfe Thirdly all Papists and the Romish religion who abolish all binding and loosing in the publike Ministerie and haue brought al to a priuate shrift and absolution which in truth is nothing else but a racke and a gibbet to the conscience for first men must seeke for it at the hands of the Priest secondly they must confesse all their sinnes to the Priest thirdly they must make satisfaction to the iustice of God euen such as the Priest shall enioyne them But all this is directly contrary to the word for first Ministers must offer pardon of sin before it bee sought for Secondly in Christ pardon is offered freely wee neede no satisfaction of our owne Thirdly they impose a heauier yoke than euer Christ or his Apostles did vpon men when they enioyne them to an enumeration of all their sinnes before they can be pardoned the depth of which policie hath been sounded Secondly that Religion hath turned this power Ecclesiasticall to a Ciuill power whereby they take vpon them to excommunicate Kings Emperours not only out of the Church 〈◊〉 also out of their kingdomes and Empires whom they say they may set vp and depose at their pleasure as hauing power to wrest the Scepter out of the hands of whatsoeuer Monarch shall not stoope vnder their Popes authoritie These bee the maine enemies of this ground against whom we must for euer contend The 19. ground of faith is There is hath been and euer shall be a Church one of which is no saluation This is an Article of our faith and a maine ground of religion for if there be not euer a Church of God Christ is sometime no Redeemer no King because there should be no people redeemed nor subiects to the rule of his word and spirit Of which consider two things first what this Church is secondly who be the aduersaries of this ground For the first The Church is a companie of men chosen to saluation called vnited to Christ and admitted into euerlasting fellowship with him See Hebr. 12.23 and 1. Pet. 2.9 Compare these two places and this discription wil easily bee gathered The properties of this Church are these sixe which follow First being the Spouse of Christ she is one onely indeed although distinguished in regard of time as the Church of the old Testament and of the new Secondly of place as of England Scotland c. Thirdly of condition as the Militant and triumphant all these make but one bodie of Christ. Secondly it is inuisible not to bee seene but beleeued for election vocation redemption can onely be beleeued yet some parts of it are visible as in the right vse of the Word and Sacraments appeareth Thirdly to this assemblie and no other belong all the promises of this life and the life to come especially forgiuenes of sins and life euerlasting Fourthly it consisteth onely of liuing members quickened by the spirit of Christ not of any hypocrites or wicked persons Fiftly no member of it can be seuered or cut off froÌ„ Christ but abide in him and with him for euer Sixtly it is the ground pillar of truth that is the doctrine of true religion is alwaies safely kept and maintained in it Obiect The Churches in earth are true Churches and yet in these are many hypocrites and Apostataâ—s who fall from their profession And therefore all are not liuing members Answ. In visible Churches are two sortes of men lust men and hypocrites who although they bee within the Church yet the Church is not so called of them but in regard of them onely who are truly ioyned vnto Christ who are the better part although not the greater Euen as a heape of wheate and chaffe together is called an heape of wheate or a Corne heape of the better part Aduersaries hereof are Papists who frame not the Church by these true properties but by other deceitfull markes as succession multitude antiquitie and consent for when the Church first began there could be none of those at least not the three former and yet was there a true Church Secondly all these agree to Heretikes as among the Iewes what was more challenged than these and yet Christ saith they were blind leaders of the blinde But the true marke is the doctrine of the Prophets and Apostles truly taught and beleeued A note of Christs sheep is the hearing of his voice Ioh. 10.27 And Ye are in the Father and the Sonne if ye abide in the word which yee haue heard from the beginning 1. Ioh. 2.24 See Ephes. 2.20 The 20. ground is That there shall be a resurrection of the dead in the end of the world This was one of the sixe grounds of Catechisme in the daies of the Apostles Heb. 6.2 Hymeneus and Philetus destroyed the faith of certaine in teaching that the Resurrection was past alreadie Aduersaries hereof are the Familie of loue who hold that there is no Resurrection but only in this life The last ground of doctrine is There shall be a generall iudgement of all flesh It is one of the grounds Heb. 6.2 In which iudgement euery mans workes shall be tried and euery man accordingly shall receiue sentence of life or death eternall The aduersaries hereof are first the Atheist who denieth God himselfe and consequently his iudgement Secondly the drowsie Protestants who in iudgement denie not the last iudgement but yet plainly shew in their liues that they are not perswaded of it for then would they make more conscience of sin and of pleasing God in all thiâ—â—â— These are the maine grounds of beleefe vnto which all other may be reduced Now follow the grounds of obedience and practise The first ground of practise is Luke 13.3 Except ye repent ye shall perish In which two things are to bee obserued First the dutie required that is Repentance the necessitie of which appeareth in that without it men perish Secondly the aduersaries Concerning repentance two
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
in other Churches but are daungerous enemies wheresoeuer both to the grace of God and good of man for where the Ciuill sword doth cease there can no societie stand in safetie Thirdly another kind of Libertines are the Papists and the Popish Church with the whole Romane Religion themselues being open enemies vnto the grace of God and their whole religion turning it into wantonnes and libertie of sinning and that diuers waies First God hauing of his grace giuen vnto the Church a power of the keyes to open and shut heauen that religion hath turned it into an instrument first of prophanenesse in setting vp an new Priesthood to absolue and lose men sins properly in offering a sacrifice for the quicke and the dead so abolishing the sacrifice of Christ. Secondly of iniustice for by it they depose Kings and Princes they free subiects from their alleageance they stirre them vp and encourage them to conspiracies rebellions and maintaine in other states factions ciuill warres and seditions and al by vertue of their power Thirdly of horrible couetousnes for by it they sell pardons for thousands of yeeres the which sales haue brought to the Church of Rome the third part of the reuenewes of al Europe which one practise if there were no moe prooueth plainly that that Church turneth the grace of God to the libertie of sinne Secondly their whole Religion is a corrupted Religion and maketh the receiuers of it the children of Satan more than before for first it maketh men hypocrites requiring nothing but an externall bodily and ceremoniall worship without any inward power of it as in fasting it requireth onely a shew of it as to abstaine from flesh and white meates but they may vse most delicate fishes the strongest wines and sweetest spices and in other parts of their religion is no lesse hypocriticall Secondly it maketh men proud and arrogant teaching the freedome of will vnto good if the holie Ghost doe but a little help it that a man can merit by his workes that hee can satisfie Gods iustice by suffering for sin yea that hee can performe some workes of supererrogation who can hold these points and be humble Thirdly it maketh men secure teaching that they may haue full pardon of all their sins by the power of their keyes for mony and that though they haue no merits of their owne they may buy the merits of other men yea although in their death they faile of repentance yet for some mony they may be eased in Purgatorie What shall any rich man now care how he liue or die seeing all shall be well with him for a little mony Fourthly it maketh men in their distresse desperate teaching that no man can be assured of his saluation without some reuelation Fiftly it reuiueth the old sinne of these seducers teaching that diuers men and women may not marrie that were adulterie and yet openly tolerating stues and vncleannes Which what is it else but to maintaine wantonnes whereby the chiefe teachers of that Church witnesse themselues the right successors not of the Apostles as they pretend but of these seducers and other wicked heretikes old and new The fourth sort of Libertines are carnall and formall Protestants who first turne the counsell of Gods election into wantonnes by reasoning thus If I be elected to saluation I shall be saued let me liue as I will or if not I cannot be saued doe what I will or can because Gods counsels are vnchangeable and thus conclude to spend their daies in all wantonnes Secondly they turne the mercie of God into wantonnes thus reasoning in their hearts Because God is mercifull therefore I will deferre my repentance as yet for at what time soeuer a sinner repenteth God will put away all his sins out of his remembrance what yong Saints old Diuels Thus the timely acceptance of Gods mercie offered is become a reproch besides many moe who because the Lord deferreth punishment set their hearts to doe euill Thirdly others vnder pretence of brotherly loue mispend all that they haue in wantonnes riot excesse companie keeping gaming to the beggering of themselues and vndoing of their owne families vnto which they ought to shew their loue in the first place Fourthly others vnder pretext that the Iewish Sabbath is abrogated and that Christ hath brought such libertie as hath abolished distinctions of times take libertie to keepe no Sabbath at all whence many tradesmen will do what they list on this day and dispatch those businesses which they can finde no time for in the weeke daies Fiftly some because they would humble themselues commit diuers sins and continue in others these say in themselues Let vs continue in sinne that grace may abound all these sortes of men turne the grace of God into wantonnes and practise the vice here condemned The 2. thing to be considered is the contrary vertue and y◠is to make a godly holy vse of the grace of God and to applie it to the right end for which God vouchsafeth it vnto vs to wit that wee might be thankful vnto him and testifie the same in obedience to all his lawes Which appeareth first by testimonie of Scripture Luk. 1.74.75 We are deliuered 〈◊〉 of the hands of our spirituall enemies to serue him in holinesse and righteousnesse Rom. 6.16 We are vnder grace therefore let vs giue vp the members of our bodies weapons of righteousnesse Tit. 2.11 The grace of God hath appeared teaching vs to denie vngodlines Secondly the end of all Gods graces is that wee should be furthered in holinesse of life we are elected that wee might be holy the end of our calling is that we may be Saints Iustification freeth from punishment of sinne Sanctification from corruption and sinne it selfe Faith purifieth the heart Loue containeth vs in obedience he that hath hope purgeth himselfe and so of all other graces Thirdly Christ is a Mediatour two waies first by merit to procure life and worke our saluation secondly by efficacie that is whereby his death is powerfull to cause vs to die to sinne and his resurrection to raise vs from the graue of sinne to a new life and he is no Mediatour by his merit to those who are destitute of this efficacie Vse We haue in this land been many yeeres partakers of this grace of God our dutie then is to make a holie vse of it and walke thankfully before God Rom. 12.1 I beseech you by the mercies of God which he had in the former chapter mentioned that ye giue vp your selues a holie sacrifice to God no more forcible argument can be vrged to stirre vp men to thankfull obedience than this for if Gods mercie in Christ cannot mooue what will Let this then perswade vs likewise If we beleeue God to bee our Father that is a great grace Let this grace moue vs to walke as children before him let the grace of our redemption mooue vs to walke as redeemed ones rescued out of such captiuitie
Balaam and Iudas but seeke carefully to haue our hearts truly seasoned with grace with the loue and feare of God which for the present will cause vs to decline euerie euill way yea to detest and hate euery sinne and for time to come with a resolute and constant purpose and endeuour neuer to offend God againe for otherwise a shew of some good things may often deceiue and delude vs and wee may perish for all them as Balaam did Lastly we are hence taught neuer to giue reines to our affections and desires but curbe crucifie and mortifie them carefully for if once they get head and bee yeelded vnto they will not easily be subdued nor suffer a maÌ„ quiet til he haue powred forth himself vnto all wickednes and so brought him into the high way of perdition And are perished in the gainsaying of Core In these words the Apostle laieth downe the sixth sinne of these seducers to vnderstand the meaning whereof consider two things first the historie it selfe secondly the application of it The historie is recorded in Numb 16. wherin Moses mentioneth three things concerning Corah first the cause of his sinne which was ambition and pride for Core being a Leuite affected the Priesthood of Aaron and Dathan and Abiram being heads of the tribe of Ruben stroue to take the gouernment of the people out of Moses his hand who was appointed by God as King ouer the Israelites Deut. 33.5 Secondly the sinne it selfe namely in this their discontentment they enterprised an insurrection against Moses and Aaron they stood vp against them contradicted and gainsaid them in their offices and charged them first that they vsurped authoritie and tooke too much vpon them and lifted vp themselues aboue the congregation without the Lord vers 3. and therefore they would not obey Moses commaundement vers 12. and secondly that Moses had dealt deceitfully with the people and onely in policie to make himselfe a King had promised them a land flowing with milk and honey whereas they saw no such matter nay rather hee had brought them out of Egypt to destroy them in the wildernes ver 13.14 Thirdly their punishment for their sin which was an horrible destruction vpon them and their companie being all of them partly swallowed vp of the earth partly deuoured by fire from heauen verse 32.35 Secondly the historie of Corah Dathan and Abiram is applied to these false teachers by way of comparison and they are compared in two things First as Core and his companie most ambitiously and proudly gainsaid Moses and Aaron so doe these false teachers the doctrine of the Prophets and Apostles Secondly as they were destroyed for their such resistance euen so shall these perish in their gainsaying of the truth Thus the meaning of the words is made plaine This Epistle was writteÌ„ for a warning vnto the last times euen vnto vs vpon whom the ends of the world are come and therfore that which is affirmed of these men is verified in sundrie sorts of men in this age For example first the Bishop of Rome is the next follower of Core for looke as Core gainsaid Moses and Aaron in regard of their lawfull authoritie so doth the Pope gainsay Christian Kings and Princes in striuing to take out of their hands all their power and authoritie in causes Ecclesiastical within their owne dominions nay herein he goeth beyond Core in that hee vsurpeth that power ouer them which the Lord hath put into their owne hands and so being inuested in their own persons most rightfully belongeth vnto themselues Secondly his shauelings and Masse-priests not onely gainsay and contradict Christ in his doctrine but also attempt to vsurpe his office in offring a real and proper sacrifice of attonement for the sinnes of the quicke and dead yea and wherein they strip Core they take vpon them to become mediatours betweene Christ and the Father in praying the Father that he would accept the sacrifice of his Sonne as hee did the sacrifice of Abel Thirdly of this sort are all Traytors and Rebels either Priests or Iesuits or other traiterously minded men at home or abroad who no otherwise than Core gainsay the ordinance of God and stand out in deniall or resistance of their lawfull and naturall Prince whom he same punishment shall assuredly finde out which consumed Corah and his companie in the end of their conspiracie Fourthly many amongst vs who professe the Gospel yet walke in the gainsaying of Core of whoÌ„ some wil openly say they 〈◊〉 not what the Ministers speake whatsoeuer it is they will withstand it yea many wretched creatures who come to the Lords Table will not sticke to say that they hope to see the day when they shall bee hanged which argueth them to bee abetterâ— in the wicked conspiracie of Gore Lastly it were to bee wished that some of our students euen of Diuinitie had not a spice of this sinne of Core for within this sixe or seuen yeeres diuers haue addicted themselues to studie Popish writers and Monkish discourses despising in the meane time the writingâ— of â—hose famous instruments and cleere lights whom the Lord raised vp for the raising and restoring of true religion such as Luther Caluin Bucer Beâ—a Martyr c. which argueth that their mindes are alienated from the sinceritie of the truth because the writings of these the soundest expositors of the Scriptures raised since the Apostles are not sauourie vnto them yea some can reuile these worthie lights themselues which is a spice of Corâ— his sinne 2. Doctr. Secondly hence wee are taught to beware of ambition and studie to bee contented with that condition of life wherein God hath placed vs not seeking things beyond our estate Dauid would not meddle with things beyond his reach Psal. 131.1 Paul had learned in euery estate to bee conted to be abased as well as to be exalted Our first parents in the ambitious conceit of further highnes fell from a most happie condition and brought ruine vpon themselues and vs their posteritie The vertue of contentation is indeed necessarie for al men but especially let students seeke it at the hands of God and the rather because that within these few yeeres diuers of them not possessing the benefit of this vertue being frustrated here of their expected preferments which they thought were due to their gifts haue departed away discontented and haue growne to resolution in heresie Papistrie treasonâ— and most desperate attempts Now that euery man may learne to bee contented with his conditioÌ„ be it better or worse let him think well vpon these two considerations first that the present estate and condition of life wherin euery man is set by God is the best estate for him health is best in time of health and sicknes in time of sicknes riches when they are enioyed pouertie and want when the Lord changeth his hand life whilest he liueth yea and death it self is the best when as that change befalleth and all this is
rock Psal. 18.1 but because God reueileth himselfe and the meanes of our saluation in the word it becommeth hence a foundation as also secondly because Christ who is the proper foundation is the summe of the doctrine therein contained Vse First let no creature draw vs from Christ for then wee are drawne from our foundation Secondly the affections of our heart towards Christ must exceed all affections of any thing besides our loue feare hope confidence and trust must settle themselues vpon him as vpon a foundation The second thing in this first rule is the dutie of euery beleeuer which is to build himselfe vpon his faith which that a man may doe sixe things are required first hee must haue in his heart a deepe sense and feeling of his miserie in such sort as not finding in himselfe whereon to be founded hee may feele himselfe to be founded vpon God and Christ euen as in laying strong and sure foundations men digge deepe and if they finde sure ground proceede on in their purpose So this wise builder laieth his foundation on a rocke Luk. 6.48 Secondly hee must haue knowledge of this doctrine of the Prophets and Apostles for vnlesse it bee knowne it can bee no foundation Thirdly a holie memorie to lay vp the word of God in their heart as in a storehouse for he that remembreth not the doctrine of saluation can neuer build vpon it Fourthly faith whereby not only we beleeue the truth of it but applie it vnto our selues this knitteth vs vnto the foundation without which the word shall bee no more profitable vnto vs than the Iewes who mingled it not with faith Heb. 4.2 for this only applieth it vnto our hearts Iam. 1.21 Fifthly the doctrine beleeued and applied must take a deepe rooting in the heart it must descend into the affections and there be imbraced vntill it hath wrought out an experience of the sweet comfort of it Sixthly there must be an vnfained obedience vnto the whole word of God Not euery one that saith Lord Lord but he that doth the will of my Father Matth. 7.21 This man buildeth wisely vpon the rocke Quest. But what is that which must be done of vs Ans. Whatsoeuer is to bee done of vs may be reduced to three heads first faith whereby the beleeuer truly resteth himselfe vpon God cleaueth vnto Christ for the pardon of sinne and renounceth all other meanes in heauen and earth Secondly repentance whereby he truly turneth from all sinne vnto God Thirdly new obedience whereby hee endeuoureth to obey God in all his Commandements Vse First here is reprooued the carnall Protestant who holdeth his religion but for forme and fashion or for feare of lawes he is altogether without foundation and in a pitifull condition seeing when the great day of the Lord shall approach whosoeuer shall want Christ their foundation shall fall before him Secondly we must neuer suffer our selues to be drawne from our faith and religion nor lose our hold of the doctrine of godlines though wee should suffer losse of lands liuings liberties yea or life it selfe if this bee once wrested from vs wee are fillen 〈◊〉 the foundation and haue lost 〈◊〉 hold of happines and life iâ— selfe Thirdly wee may not take any â—est till we be builded vpon this foundation it being the foundation and ground-worke of all our safetie and securitie for Christian men are as houses built vpon the sea shore who must looke for the waâ—â—s and billowes of afflictions one in the necke of another euen as one surge in the sea ouertaketh another how should they hold out when this raine falleth these floods come these windes blow and beate vpon their house vnlesse they be founded vpon this rocke how else should not their fall be great but this sure foundation establisheth the heart against all calamities of this present life yea in the houre of death also which otherwise is the downfall to hell yea and in the day of iudgement the sentence shall passe on their sides who are laid on this foundation they shall be found worthie to stand before the Lambe when the diuell and his angels with all sinners and sinne it selfe shall be cast into the bottomlesse lake Now as euery particular Christian man is to be a practiser of this dutie in his owne person so also may it bee fitly applied to the state of the whole land which by Gods blessing hath had for many yeeres this foundation laid within it through the which it hath been able to withstand yea and subdue many rebellions treasons forces and powers intended against it and besides hath had securitie and safetie vnder Gods protection with much peace and prosperitie Would we now know the way to haue this peace and securitie continued to vs and ours the way is to continue and abide vpon this foundation not looking backe to Poperie or superstition but taking out the wholsome counsell of good King Iehoshaphat Put your trust in the Lord and yee shall be assured beleeue his Prophets and ye shall prosper In this dutie of beleeuers marke further first how the Apostle ascribeth power to the beleeuer to build himselfe for although by nature men want this power for the naturall man cannot of himselfe so much as thinke one good thought yet the regenerate whom the Lord by his spirit hath mooued haue a power giuen them to mooue themselues and build themselues that which was before to nature impossible is made possible by grace Secondly note further the force of the word build vp which requireth not onely a building but a going on and encreasing in building as if he had said Build vp your selues more and more A dutie which neerely concernes men in these daies wherein men decline to Atheisme and Poperie which also is but a painted Atheisme when men can coÌ„tent themselues to goe backe and fall from their former loue and are afraid to bee found either hot or cold This disease of our daies hath this Apostle forwarned vs of in this Epistle being one of the last farewels of the Apostles to the Church Let vs then take notice of our declinings and doe our first works and goe on forward to perfection building vp our selues daily lest it come to passe that the Lord come against vs spue vs out of his mouth remoue our Candlesticke with his other blessings and leaue vs vnto our too late and vntimely repentance The motiue whereby this rule is inforced vpon the church is drawne from a propertie of faith which is that it is most holy Wherein to vnderstand it we will shew first what holines is properly secondly that faith is most holy For the former in this holinesse there bee two things first a freedome from all fault and blame secondly an excellencie or perfection consisting of many diuine vertues Holinesse thus vnderstood is two-fold vncreated or created Vncreated is the holines of God which is nothing else but the perfection of his properties and attributes this