key to vnlocke the treasures of the scriptures it is the foundation of our spirituall house and the directer touchstone of al good workes and obedience That this soundnesse of faith and iudgement is of absolute necessity to prooue vnto vs the truth of grace and Gods fauour it shall thus by scripture most manifestly bee declared The Church in the Acts of the Apostles is said to continue in the Apostles doctrine the Church is builded vpon the foundation the doctrine and scriptures of the Prophets and Apostles Elder men must be sound in the faith nay the church must bee rooted grounded in it If they had beene of vs saith Saint Iohn they had continued with vs viz in soundnesse of doctrine and in frequenting the holy assemblies No other foundation can any man laie then that which is laid which is Iesus Christ. That is the doctrine of the Gospel touching Christ his person and office is as it were the foundation of Christian Religion therefore both pastors and people must by all meanes endeuour to keepe this doctrine pure and vncorrupted And all doctrines and opinions quirkes and curriosities that are not agreeable herevnto are but woode hay stubble which the fire of heauenly truth will in time to their reproach and shame reueale and consume The ministerie of the word is giuen and ordained of GOD that wee might grow vp to perfect on of faith and that wee should bee no more câ—ildren wauering and carried about with euery winde of doctrine Iesus Christ yesterday and to daie and the same for euer Bee not caried about with diuers and stâ—ange doctrine for it is a good thing that the heart bee established with grace and not with meates c. Faith is the eye of the bodie if the eye be single the whole â—ody shal be light The necessity and most absolute vse of this doctrine will appeare by the Caueates and warnings that are giuen vs in scripture to beware of seducers false teachers and by the opposition and zeale that we are to shew against al Atheisme Idolatry Libertinisme c. Hence it is that in matters of conscience and in troubles of minde wee are put ouer to the lawe and to â—he testimonies and they that speake not according to this word haue no light in them They that will not beleeue Moses and the Prophets will not beleeue though one arose from the dead Hence it is that Dauid by reason of his vnderstanding in and loue to Gods word hateth all false waies Hence it is that the Church is exhorted to beware of false Prophets to beware of the leuine that is the infections and false doctrine of the Scribes and Pharasies to saue themselues from that forward generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to play the Champions and to contend for the common faith to come out of â—abylon least they bee partakers of her siâ—nes and so of her plagues not to goe after false Christs and false Prophets for they must not so much as heare a stranger that is one that bringeth strange and false doctrine much lesse bid him God speede that is any way shew any countenance and allowance to his corrupt doctrine And no maruaile for Heresie and false doctrine is the poyson and pestilence to the soule it stingeth and vexeth the conscience like a scorpion It doth eat and consume the soule like a Gangraene it maketh men spiritually mad yea and bringeth with it if men die in it certaine and iust damnation Vse 1. Wherefore we learne hence first not to measure the truth of Religion by multitudes vniuersalities antiquities as the Papists and ignorants of the world doe for hâ—rein we may soone bee deceiued the broad way leadeth to destruction Christs flocke is but a little one and the number of the elect is in comparison of them that perish exceeding few therefore we must try and examine all by the standard and certaine rule of Gods holy word and if it be consonant therevnto wee must admit it otherwise reiect it Vse 2. It meeteth with and checketh the errour and sottishnesse of the simple ignorant multitude of whome for the most part we may truely say they know not the law of God and accursed who terme and call an Atheist a Papist a Libertine if â—e be onely outwarly and ciuilly righteous iust liberall curteous sociable a right honest man as though there could possibly be any true honesty without fath and true religion the cause and foundation of it For Paul doth make Godlinesse a cause of honesty that is of Christian life and behauiour Vse 3. We must beware of and shunne all doctrine that tendeth to Atheisme and Libertinisme and all popish opinions and especially such as haue beene by some of late yeares vented furbished and refined and therefore the more dangerous and deceitfull And indeed no better then the whore of Babilons golden cup glorious without but within full of abhominations and deadly poyson Of this kinde of opinions and errours to omit others are these following First that the now Romish church albeit idolatrous and apostatical is a true visible church 2. Error That the holy religion of Christ now professed and by publicke authority maintained in England and the doctrine and worship of Papists differ onely in accidents and circumstances and not in substance and that a reconciliation betwixt both parties might well be admitted Whereas first the Romish religion is for the most part Idolatrous and hereticall but so is not ours at all Secondly the Papists will in no wise yeeld to any reconciliation to vs though in truth and why should wee yeeld and bee reconciled to them in error and Idolatrie 3. Error That we must not enquire how Christ is present in the Eucharist viz whether spiritually or bodilie intending heereby to keepe men in suspence and to make away for that absurd and blasphemous doctrine of Transubstantiation Whereas otherwise it is most plaine by scripture that Christs presence is altogither spirituall 4. Error That the sabboth is but a ceremony and that it is in the churches power and libertie to alter it determine the time and the continuance of it and to remit and abate of the strictnesse of it as it shall thinke good Whereas it is one of the tenne commandements and therefore must needes for substance bee morall and perpetuall and it is in the power of no person to dispense withall and the maintayning of this error openeth a dore to al prophanesse and licentiousnesse 5. Error The false opinion of vniuersall grace and the denying of the doctrine of â—ternall reprobation in Gods secret decree Whereas sauing grace is proper onely to the elect and that God hath eternally decreed and doth in time actually passe by many and most it is by scripture most apparent 6. Error That the sufferings of Christ were only bodily and not in soule properly and immediately
as a speciall blessing that they may moderately seeke and desire but he promiseth to honour yea and honoureth them that honour him The principall reason that must induce and drawe vs herevnto is and must bee not our owne glory but that by our meanes the Gospel and the name of Christ may be wel spoken of for the good name of Christians is an ornament and credit to the Gospell And vpon this ground Paul exhorteth seruants to subiection faithfulnesse and obedience that they may adorne the doctrine of GOD their Sauiour in all things Lastly our Sauiour willeth and exhoreth vs saying Let your light so shine beforâ— men that they may see your good workes and glorisie your father which is in heauen Therefore it is lawfull to haue a diligent consideration loue and care for a good name for so much the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsed before Phil. 4. ver 8. importeth But here certaine rules are to bee obserued First wee must beware that in no wise wee detract and derogate ought from the honour and glorie of GOD as the Papists doe who attribute and ascribe merite satisfaction and iustification to their owne workes and inuentions and not to the grace of GOD onely for then they that despise GOD shal be despised and hee is so iealous and zealous of his owne honour that hee cannot abide it to bee giuen to any other therefore wee must in all things earnestly seeke for the glorie of GOD onely and not our owne Secondly wee must refraine from all manner of sinne and wickednesse for otherwise as one Flie doth corrupt and cause to stinke the oyntment of the Apothecary so doth one sinne or vice obscure and eclipt his name that is in estimation for wisdome and for glorie Thirdly we must repent vs of al our sinnes and we must practise iustice and excell in good works For then our memorall shal be blessed and then that which wee haue done shal be spoken of and remembred with honour Lastly we must not delight in the oblique or disgrace of any but haue a speciall regard to thinke and speake well of others For with what iudgemeÌ„t we iudge we shal be iudged And this much touching the resolutioÌ„ of this doubt Vse 1. Seeing that the inordinate desire and affectation of humaine glorie popular praise and hunting after titles and honour doe euen in the best sometimes so dimme and darken faith and make them secure and carelesse in Gods matters wee must not please our selues in much lesse dote vpon these outward and vaine things least afterwards beeing dispoyled of them wee bee like the beasts that perish who feede only vpon these outward things and fore-see no further Vse 2. We must first and principally approue our hearts waies and consciences vnto GOD and seeke to bee inwardly holy not outwardly only that our praise may not bee of men but of God for not hee that praiseth himselfe no nor whome men alwaies praise who may bee deceiued is not allowed but hee whome the Lord praiseth And Secondly when wee labour and endeuour to approoue our selues vnto men and especiallie to the true seruants of GOD if they doe praise and testifie well of vs wee must not dispise and neglect their commendation and approbation but take it as a fruite and effect of our wel-doing and albeit they giue no such great report and commendation of vs wee must bee content and hold it sufficient that GOD and our sanctified conscience testifieth and beareth witnesse of our Godly purenesse and weldoing 1. Cor. 1. 3. And thus much of the foure causes and occasions of the Churches sleepinesse and securitie Thus wee see by the example of this Church in the Canticles as of diuers others it is subiect as to other sinnes defects and errours so to a kinde of winking or slumbering euen in the good and prosperous estate of it But in this place the Church was in no dead sleepe much lesse had her faith extinct for shee discerned and tooke notice of her infirmitie which shee could not otherwise haue done if she had either soundlie slept or had wandered in darkenesse Which beeing so wee are to make a two-fold vse of it Vse 1. First wee must not for certaine defects infirmities wants and some small spottes and blemishes either in doctrine or discipline much lesse forsake and denie the Church that holdeth firmely and purely the foundation Neither must wee for certaine spottes balcknesse defects and deformities doubt of much lesse despaire of our owne estate and saluation so long as our heart is right with God and wee are sound in the faith of our Lord Iâ—sus Christ. For Christ hath made a satisfaction to Gods iustice for all our sinnes and there is no condemnation to those that are in Christ in whome sinne albeit it alwaies dwell yet it neuer swaieth and raigneth And as for sinnes of ignorance weakenesse and infirmity the Lord pardoneth and passeth by them in his sonnes and seruants And as a louing husband will not take away his loue from his wife nor cast her off for euerie fault and want so long as shee keepeth her loue entirely and sincerely to him So GOD will not cast off his loue nor forsake his Church or any particular member of it for speciall wants and frailties in particular commandementes so long as they by faith cleaue vnto him and generallie labour to please him Vse 2. Secondly seeing that sleepinesse drowsinesse negligence and securitic in the Church doth not please God but offend him and cause his Maiestie both by inward snibbes yea and sense of his indignation and also oftentimes by sundry and fearefull iudgements and thunder-claps especially when it is growne to any deadnesse of heart and is hardly sensible of her decay and decline doth labour to rowse and awaken them as hee hath of latter yeares this Island by clamor and still triumpeting of his ministers by daungerous and neere effecting of the Papists gunshot shogging and shaking of the earth vnder vs noyse of the windes and roaring and inundation of the waters eclipting of zeale in manie and threatenings pronounced against vs for our abuse neglect and contempt of his holie Gospell that hee will send and bring vpon vs not a famine of bread but of Gods worde wee all of vs must take knowledge thereof repent of our sinnes betime fanne our selues beefore the decree come forth meete the LORD in the waie yea and kisse the Sonne Christ Iesus by true subiection faith and obedience least hee be angry â—nd so perish in the way when his wrath shall sodainly burne Let the Gouernors Rulers and those that haue the greatest eminencie and authority in the Church looke dilligently to their charge for the remouall and redresse of ignorance error Atheisme and Popish superstition and for the aduancement and countenancing true Religion and vertuous liuing
word the Church of Corinth must expell that leauen the incestuous person the Church of Ephesus must recouer her first loue the Church of Pergamus must repent of that sinne for tollerating them amongst them that maintaâ—ned the doctrine of the Nicolaitans The Church of Sardis must awaken and strengthen the thing that remaine that are readâ—e to die The luke-warme Church of Laodicaeâ— which was neither hote nor cold which is now the common sinne of our time and the maladie of most Churches must bee zealous and amend Vse 1. The vse of this doctrine is to condâ—mne them that either vse no holie and Religious exercise at all and hereby discrie and bewray themselues to bee meere Atheists and Nullifidians or els if they doe performe any dutie of pietie religion and loue they doe it vpon fits brunts passions for a time and that in some things onelie like Iehu and their goodnesse like that of Ephraim and ludaâ— is as a morning cloude and as a morning dew it goeth away they are soone hote and soone cold and they are farre from any stedfast resolution and continued practise which onelie is proper to a true iustifying faith whereas hipocrites temporizers and wordlings may for a time and vpon suddaine motions formally performe all the forenamed duties Vse 2. The second vse is for consolation Dost thou notwithstanding thou now and then deuiate and digresse a little out of the way for a time with Noah Lot Dauid Peter Ezechias c trauaile daily foreward to heauen dost thou purposely and ordinarily walke in the narrow way that leadeth to eternall life Dost thou not long continue in thy by-pathes nor please they selfe in them but vpon notice of thy errour reduce thy selfe into the waie againe and then by more speede and hast make amendes for thy former straying and slouthfulnesse comfort thine heart thine infirmities shall neuer bee laid to thy charge and thou shalt at length attaine to the ende of thy iorney and hope namely the port and hauen of euerlasting happinesse For GOD chiefely respecteth the heart and resolution And that which Paul saith of almes and contribution we may truely affirme of all other holy duties if there be first a willing minde they are accepted according to that a maÌ„ hath not according to that a maÌ„ hath not and to conclude for this constant practise continuance and perseuerance in holy duties and Godlinesse â—osua Dauid Iehoshaphat Aza Ezcch as Iosias c. are commended and eternized in scripture for that they serued GOD with a perfect and vpright heart and did in generall that which was acceptable in Gods sight And thus much of a continued course in Godlinesse THe fourth signe or marke is a griefe and Godly sorrow for the offense of God ioyned with an earnest desire of reconciliation and forgiuenesse It is a Renting of the heart and not of the garments Examples of this sorrow we haue in Daniell confessing his and the peoples sins wee haue sinned and committed iniquity and done wickedly O Lord righteousnesse belongeth unto thee and to vs open pen shame In the prodigall child Father I haue sinned against heauen and against thee and I am no more worthy to bee called thy childe In the Iewes repenting of their vnthankfulnesse against Christ of whome it s said that they shall lament for Christ as one mourneth for his onely sonne and bee sory for him as one is one is sorie for his first borne They are blessed that mourne viz for their owne sinnes and others and a broken heart is a sacrifice to God Let euery man then descend into himselfe examine his conscience and bewaile his sinnes whereby hee hath crucified the sonne of God Let him then sigh and grone and bee afflicted for his offences which no Man Angell or creature els could satisfie for but onely Christ Iesus the Kings sonne who both suffered manifold and exquisite paines in bodie and most inward and vnspeakeable torments in his soule for his sinne and that beeing his vtter enemie and therefore if hee could shed buckets of teares for his sinnes yea and teares of bloud all the daies of his life hee must not thinke it sufficient Now the griefe and sorrow must not bee onely or cheifely in respect of losses crosses extremities afflictions punishments or because hee afraid of hell tormentes and the terrour of the last iudgement for reprobates as Cain Esau Iudas Magus may and haue gone thus farre but it must bee chiefely because the good maiestie of GOD hath beene offended his patience and long suffering abused and his mercie and fauour contemned and this sorrow would appeare in iust and Godly men albeit there were no conscience to accuse no iudge to condemne no temporall plagues to terrifie and no eternall torments to daunt and dampe him And if that saying be good oderunt peccare boni virtutis amore so much more the Godly and regenerate are loath and grieued to displease God for the loue and reuerence they beare to God and their Sauiour Christ. And as for deprecation and desire of pardon it is of absolute necessitie and wee haue aboundant scriptures for the illustration and iustification of it In the Iewes in Hosea his time saying Take away all iniquitie and receiue vs gratiously I say Daniell and the Iewes of his time saying O Lord heare O Lord forgiue O Lord consider and doe it deferre not for thine owne names sake O my GOD. In Dauid haue mercie vpon mee O GOD according to thy louing kindenesse according to the mulâ—itude of thy compassions put away mine iniquities And here wee may obserue a notable and a manifest difference betweene Gods children and the hipocrites and wicked Gods children desire nothing so much as to bee reconciled vnto him and therefore vpon the sense and perceiuing of his displeasure they forthwith fall to prayer and humble suite for the pardon of their sinnes and neuer giue ouer vntell God from heauen send into their hearts some comfortable assurance thereof But the wicked in their extremities if they desire ought of God either by themselues or others it is onelie with Pharao and Simon Magus for the remoouall or preuention of Gods iudgement but as for their particuler sinnes the cause of all their miseries they haue no true touch of much lesse then desire pardon of them as the examples of the two forenamed persons as likewise of Cain Esau Iudas c. doe sufficiently testifie And the reason hereof is for that the wicked and reprobate are neuer liuely smitten with the sense of their particular offences nor discerne what an excellent and vnutterable benefit it is for a man to bee eased of them but the case is farre otherwise with euery Godly and truelie regenerate man And thus much of Godly sorrow and desire of pardon THe first signe and marke of sauing grace is when no one sinne nor any sin is suffered to