of the Prophets which may appeare first from the Iâ—diâ—â—r For no prophesie in Scriptures is of any priuate motion but 2. Pet. 1. 20. verse 21. holy men of God spake as they were moued by the holy Ghost Looke we at Moses and the Prophets Christ and his Apostles and we shall finde their tongues to be Esay 6. 7. Scriptures without errour touched with coles from Gods Altar and the spirit of Elijah to be doubled vpon Elisha yea they were all filled with the holie Ghost and spake as the Spirit gaue them Acts 2. 4. vtterance What words of grosse impiety or rather blasphemy dare the Papists vtter concluding these sacred writings without the authoritie of the Church as not authenticall Yea they authorize Canons to be as orthodoxal as the Scriptures O palpable blindnesse nay horrible blasphemy But let vs proceed As the truth of Scripture appeareth by the Inditer so also by the matter it selfe there in The pure word of God surpasseth all humane learning That which man by his wisedome cannot do God by his word and spirit can do contained How doth it discouer sinfull mans particular thoughts lusts affections which humane reason was neuer able to discerne nor any Philosopher by humane wisedome able to declare Besides what articles of faith although not against reason yet aboue reason For in naturall vnderstanding God is not all iustice and no mercie but if there were not a Redeemer it should be so therfore although reason can teach that he must be God that must satisfie the infinite iustice of God for sinne yet that this Redeemer should be God and man is aboue reason For this cause is his name called Wonderfull Vnspeakeable was the Esay 9. 6. worke of creation and wonderfull the worke of redemption This is the Lords Psal 118 23. doing though it be maruellous in our eyes and Let him that glorieth glorie in the Iere. 9. 24. Lord. Besides nothing but this word is able to minister comfort and reliefe in all distresses of body and minde The sweet promises of the Gospell will onely reuiue and raise vp the wearie soule and giue it ful contentment and satisfaction Athanasius concludeth more perfection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas de Synod to be in the Scriptures then all the Synods he therefore that beleeueth God must beleeue the Scriptures for whatsoeuer is not of faith is sinne Reason 3 The third reason is taken from the sufficiencie 2. Tim. 3. 15. of them they being able to make a man wise to saluation through the faith which is in Christ Iesus But saith the Aduersary they are imperfect therefore they require a supply from the Apostolicall Decreâ—alls of the Church O proude Babel that dare offer strength to him who is strength and sufficiencie it selfe and prop his omnipotent power and incomparable worke with the reeds of Aegypt Basil saith that the Scriptures Scriptura coÌ„mune promptuarium bonorum documentorum Basil mag in psal 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iren. li. â— ca. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. dial â— cap. 6. are the rich treasury of the King of glory full of pearles and precious stones wherein the Christian may furnish himselfe with necessaries either for his general or particular calling Yea how haue the ancient Fathers Tertullian Irenaeus Theodoret Augustine made them their stay confessing them to be the vnmoueable ground of faith the pillar of truth How haue they commended them by their example doctrine to all succeeding ages as sufficient to make the man of God absolutely perfect vnto euerie good worke Nay further how haue they expresly published vnto posterities Hieronym in Mat. 23 Quod de Scripturis authoritateÌ„ non habet eadem facilitate contemnitur qua probatur that is Whatsoeuer is not authorised by the holy Scriptures it may as easily be reiected as receiued Wherfore although such Babylonish and Satanicall spirits in their height of pride dare atteÌ„pt to weaken that which the strength of Israel by his owne finger hath so confirmed and established to be both perfect and sufficient Psal 19. 7. yet let all that feare the Lord conclude with my Text that Whatsoeuer is not of faith is sinne Reason 4 My fourth reason is taken from the present and future expectation of a blessing and comfort through faith in the promise from the worke truly and sincerely Faith onely the ground of sound assurance and comfort wrought the which cannot be truly and constantly expected of me without full assurance in my soule and conscience that I haue throughly endeuoured to obey God in all things according to his will being truly humbled at the sight of my manifold failings and imperfections For euangelical perfection consisteth in these graces faith vnfained humiliation with an earnest endeuour God in his Sonne accepting the truth of our endeuours as perfect works The which euidently appeareth by the testimony of the Apostle who although he delighted in the law of God concerning the inner man yet was he constrained to cry in the bitternesse of his soule O wretched man that I am Were our actions Rom. 7. 22. 23 24 perfect what necessitie were there either of humiliation or faith but Euangelicall righteousnesse requireth both humiliation to bring vs to faith faith for the apprehending of that imputed righteousnesse which is by Christ Hence then is disclosed the naturall estate of many who bragge of an endeuour to serue God but wanting the cleare sight No discerning of imperfection no endeuouring after perfection of imperfections in their best actions they come not to the grace of sound humiliation and so remaine carelesse neglecting the meanes of grace as constant hearing praying conferring meditating whereby more knowledge and greater strength is to be obtained they being ignorant of an vniuersall and renewed obedience enioyned the people of God Since therefore his will must be our will and his word an absolute rule for the squaring and ordering of our generall affaires in the courses of true pietie and vnmixed holinesse how fraile Hope with out faith but a vanishing shadow and comfortlesse is that vanishing hope which is not supported with this staffe of Faith What comelinesse were it to preferre the daughter before the mother but that groundlesse actions must needes end in fading vanities seeming shewes in base hypocrisie Now the Scriptures tell vs that we are saued by faith and vnto this grace belongeth the promises for that grace which bringeth vs Christ bringeth vs all things what then can surely Rom. 8. 32. be expected without the life of Faith Dauid therefore first layeth the ground and then applieth I shall not be confounded Psal 119. 9. when I haue respect vnto all thy commandements And Paul gaineth his assurance and triumpheth in his expectation from this vnmoueable ground I haue fought a good fight I haue finished my course 2. Tim. 4. 7. 8. I haue kept the faith from
was there any opposition in the Spirit of Christ which was both in Moses and the Prophets 1. Pet. 1. 10. 11 The doctrine of Moses and the Prophets rightly applied very profitable and Christ Of this saluation saith the Apostle the Prophets haue enquired and searched which prophesied of the grace that should come vnto you Searching when or what time the Spirit which testified before of Christ which was in them should declare the sufferings that should come vnto Christ and the glorie that should follow Yea the same Apostle affirmeth that We haue a 2. Pet. 1. 19. most sure word of the Prophets What letteth then but we may attend vnto the sound doctrine of Moses and the Prophets Furthermore the testimonie of the Apostle Paul is pregnant to this purpose who auoucheth That the whole 2. Tim. 3. 16. Corruption needeth correction as well as instruction Reproofes sometimes very needfull Scripture is giuen by inspiration of God and is profitable to teach improue correct and to instruct in righteousnesse therefore the whole Scripture is necessarie the Christian standing in neede of it either for ground of faith or rule of obedience both in his generall particular calling Like vnto these dreames is the errour of many Libertines who ground vpon that saying in Ieremiah After those dayes Ierem. 31. 33. saith the Lord I will put my Lawes in the◠inward parts and write them in their hearts as also vpon that saying of the Apostle Yee are our Epistle written not with inke 2. Cor. 3. 2. 3. but with the Spirit of the liuing God Although it be true that the knowledge of the Law may be written naturally in mens hearts yet he commanded the same to be writtē in two tables of stone For how doth the Lord write this Law in our hearts How doth he seale vp vnto vs the couenant of our reconciliation and regeneration by the finger of his The preaching of the word the conduit pipe to conuey grace into our harts Spirit but by the doctrine of the Law and Gospell preached heard written read meditated Or how could the Apostles call themselues the Preachers of the New Testament if the Gospel could not be preached And in vaine should Christ bid vs Search the Scriptures Iohn 5. 39. Furthermore the Euangelists and Apostles call their doctrine which was the New Testament a Scripture or Writing as appeareth by that testimony of Luke who thought it meete to write Those Luke 1. 3. things which he had diligently searched out Luke 1. 3. as also Iohn witnesseth who saith That these things are written that ye may beleeue Iohn 20. 31. And the Apostle Paul thought it necessary to write as is plaine in his Epistles Phil. 3. 1. Thus we see that the men of God and The Spirit of God in the hearts of his people and his word agree together Ministers of the Gospell wrote by the Spirit the Gospell with inke the hearts of true beleeuers sanctified by the Spirit through the preaching of the Gospel answering correspondently that word which was both written and preached as was euident among those Conuerts at Corinth in whom was manifest the power of the Gospell the preaching of faith being the power of God to saluation to Rom. 1. 16. euery one that doth beleeue We see then by wofull experience that Satan transforming himselfe into an It is the work of Satan to draw men frō Gods word which is the ground of faith Angell of light seeketh to ground many a poore soule vpon seeming shadowes drawing them from the rocke of refuge and certenty namely Moses and the Prophets Euangelists and Apostles of Iesus Christ who haue written and spoken as the Spirit directed and gaue them vtterance Were not therefore the proud Anabaptist fuller of conceit then iudgement he would neuer paraphrase the sacred Scriptures in that manner as he doth as I haue already shewed and will further shew in one instance Christ saith Mathew 5. 34. Sweare not at all therefore Matth. 5. 34. saith he it is not lawfull in any case to sweare Whereas the Lord vpon necessitie hath commended and commanded a lawfull oath warranting the same both by example and precept as appeareth in Deut. 6. 13. Thou shalt feare the Lord thy Deut. 6. 13. God and serue him and shalt sweare by his Name Yea the Apostle testifieth vppon necessity an oath to be a very good thing An oath saith he for confirmation Hebr. 6. 16. is the end of all strife Thus by conceited exposition would this sect of people bring Christ to abrogate his Fathers law and derogate from his Fathers glorie A proud spirit vnfit to expound the Scripture whereas our Sauiour meaneth nothing lesse for his purpose is nothing else but to expound the Law and deliuer it from the grosse corruptions and deprauations He that willingly wresteth the Scripture neither respecteth God nor Christ of the Scribes and Pharises For they taught that the third commandement was to be vnderstood of periurie onely or false swearing therefore our Sauiour sheweth that in this commandement is forbidden not onely periury and false swearing by the Name of God but also all rash and ordinary swearing in our common talke whether by the Name of God or any of his creatures because swearing amisse by them redoundeth to his dishonour He therefore here forbiddeth all needelesse and superfluous All needlesse swearing is much forbidden in the Scripture oathes in our ordinary communication And as these do erre not knowing nor vnderstanding the Scriptures so do many others as namely the Carnall cauiller that ioyneth himselfe with the publike assemblies partaking of the same word and Sacraments with the Saints of God But this man would haue one line to be sufficient vnto saluation for he findeth it written in the Scriptures That Iohn 3. 36. Naturall men would haue all but they would do nothing he which beleeueth in the Sonne hath euerlasting life But if this man reade forward he shall see and finde That he which obeyeth not the Sonne shall not see life Such will like the doctrine of faith but they cannot well brooke the doctrine of repentance But if they attend or list to heare they shall heare Christ to be as rigorous as his Father both in summoning all men Marke 1. 15. Luke 13. 5. to repent as also in threatning woes against impenitents The Apostles as they preach faith so they preach sanctification Acts 2. 38. and amendment of life for it is the absolute will of God that we should 1. Thessal 43 1. Pet. 1. 15. be holy as the Lord our God is holy The whole word of the Lord therefore must be deliuered by the Ministers of the Gospell that the whole courses of mens liues may be guided by the rule of faith Christ and his Apostles did not alwayes Rom. 9. 10. 11 preach faith but according to the dispositions
more clearely the rotten ground-worke of this Romish building the Rhemists theÌ„selues comment vpon our text and tell vs that the proper sence is That euery thing that a man doth against his knowledge and conscience is a sinne but they shew the ground neither for knowledge nor conscience something must be vnderstood which is not expressed or else the consequent must conclude that a man can neither erre in iudgement nor conscience which well may be gathered from some of their propositions as namely this one Ignorance the mother of deuotion For it is neither against knowledge nor conscience when that faith will serue which is fixed vpon the Church although that Church be grounded vpon the diuell himselfe Againe other stones there are which Iustificatio est actus indiuiduus ac simul totus belong to this brittle foundation as namely that second iustification by workes as if there were a first and a last in the act of iustification whereas it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a free acceptation of a mans person yea a iustifying of the vngodly as the Apostle witnesseth But to Rom. 4. 5. him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse If any regenerate man might haue merited any thing in the matter of iustification it could not haue bene but Dauid and Paul who were so abounding in the worke of the Lord might haue gained something for themselues but it is farre otherwise as appeareth by their owne testimonies in facred Scripture Lord saith Psal 143. 2. 1. Cor. 4. 4. Iustificatio exprimitur in Hebraico Hizdik Pro. 17. 15. in Graeco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dauid enter not into iudgement with thy seruant for in thy sight shall no flesh liuing be iustified The Apostle likewise saith I haue in all good conscience serued God vnto this day neither know I any thing of my selfe yet am I not thereby iustified Besides the word to iustifie is opposed in the Scriptures to condemning signifying an absoluing or imputatiue iustice It is God that iustifieth who can condemne Yea the blessed Apostle Rom. 8. 33. 34. Isai 50. 8. Act. 13. 39. Paul is noâ— aâ—â—aid to publish in the Synagogue of the Iewes at Antioch that From all things from which they could not be iustified by the Law of Moses by him that is by Christ euery one that beleeueth is iustified Well saith Bernard to this purpose Bern. in fest Omnium Sanct. Serm. 1. Vaehominum iustitiae quantumvis laudabili si remota misericordia Dei iudicetur that is Wo to the righteousnesse of man were it neuer so laudable if God setting aside mercy enter to iudge it For this cause holy Iob is not ashamed to confesse that if he would dispute with God yet Iob. 9. 3. could he not make answer vnto one of a thousand Thus you see with what rubbish the foundation of the Romish Church is laid of which a workman would be ashamed yea neuer aduenture so great a building with so slippery a ground-worker but that the prophecy must be fulfilled in them as well as in other namely Christ to be a stone to stumble at and a rocke of offence euen to them which stumble at Esay 8. 14. 1. Pet. 2. 8. the word being disobedient vnto the which things they were euen ordained Were it not so how could they withstand so plaine euidences of the spirit in sacred Scriptures as namely iustification only by faith without the works of the Law figured recorded by Moses the Prophets Christ and his Apostles Either it must be of grace or of debt but if debt then were Eph. 2. 8. grace no more grace In like manner they stand vpon Peters prerogatiues aboue the other Apostles which were a thing impossible to humaine reason were they not giuen vp to diabolicall delusions for no other Apostle we reade of that fell so often and grieuously as this man did They tel vs that he walked vpon the water so did none of the rest But what supernaturall act was this for herein by the testimony of the Euangelist he bewraied diffidence and much weakenesse and had not Christ caught him by the hand he had suncke What vnity Matth. 14. 30. therefore or vniformity can there be betwixt the Church of Christ and the Church of Antichrist when there is so Rome cannot stand for it wanâ—eth a sound foundation great difference in the principles Furthermore besides all this other stories there are or rather vanishing rubbish which prop and vphold this Romane Hierarchy neither of Christs or any of his Apostles getting or laying as namely that vngrounded doctrine of Transsubstantiation lately hatched and decreed at the Councell of Lateran being 1215 yeares after Christ vnder Pope Innocentius the third neuer taught by those Fathers of great antiquity namely Irenaeus Tertullian Cyprian Augustine Yea the Euangelists themselues Marke and Matthew are sufficient witnesses of Christs owne words who said that he would drinke no more of the fruite of the vine Matth. 26. 29. Marke 14. 25. which was not bloud but wine as Chrysostome and Cyprian both affirme These things being considered who can iustly Cal. lib. Instiâ— cap. 13. blame M. Caluin thogh he say the mother organ of popish traditions was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an erronious zeale and preposterous humour deriued from Satan the father of lies and vngrounded Axiomes And were not poore ignorant and deluded soules bewitched through the deceits of Satan and vanity of their minds drawne aside with those speculatiue shewes of Antichristian piety and withall blinded The doctriâ—â— of the Romish Church cannot be maintained by Scripture with those false perswasions of admired Cardinals how could it be but they should relinquish such impious falsities and counterfet holinesse grounded vppon nothing but mans inuention I could proceed in shewing the insufficiency and weaknesse of this declining Babell the head corner stone which should vphold the building being cast aside but their apparent folly I ceasse to speak of it being sufficiently manifested to the Church of God by the faithfull witnesses of the Almightie Let Iesuits therefore or rather He that preacheth Christ truly cannot but preach good workâ— Iebusites maintaine their faithlesse doctrines as of free will workes of superâ—rogation with such like yet let Sion fly to the Law and the Testimony and if they speake not according to this word it is as the Prophet saith because there is no light in them And although they falsely Esay 8. 20. charge the Embassadors of Christ as enemies vnto good workes let them set them no higher then the Scriptures and they shall set them no higher then we For we are his workemanship created in Ephes 2. 10 Christ Iesus vnto good workes that we should walke in them Besides The weapons of our warfare are notcarnall but spirituall mighty through God to cast downe 2. Cor. 10. 4. 5. holds casting
chuse rather to wander in the wildernesse of naked hope openly descrying and publishing that condemnation which is in the world spoken of by our Sauiour Iohn 3. 19. 20. This is the condemnation that light Ioh. 3. 19. 20. is come into the world and men loued darknesse rather then light because their deedes were eâ—ill for euery â—an that euill doth hateth the light neither commeth to light lest his deedes should be reprooued Others through the blindnesse of their vnderstanding and peruersnesse of their wills and affections account the He that knoweth not Gods day and worship knoweth not God Lords day but as the Scholler doth the Thursday onely a day of sport and pastime examining more their appâ—rell theâ—â— the day or their hearts as also their naturall and base companions more then the assembly of Saints in the Sanctuary Whence it commeth to passe that they neither prepare to nor take any delight in Gods publike worship The reason is because they ground not on faith being both ignorant of the mystery of the day wherein our chiefest happinesse is resembled as also being led by their owne sensualities and carnall appetites following rather the direction of their own wils then the guide of faith Thus as they are grounded vpon themselues so they remaine ignorant of Christ and secrets of the Gospell and for want of a sensible He that thirsteth not for knowledge hath no care to liâ—e well thirst and appetite vnto the word shall neuer be able to liue the life of faith or walke the way to euerlasting happinesse But let vs come to more close and vnwarrantable courses of men not grounded on this rocke of faith Aâ— first when we receiue the blessings of God not sanctified by the word and prayer whereas the Apostle teacheth 1. Timoth. 4. 4. that euery creature of God is good and nothing ought to be refused if it be receiued God is to be remembred in all his blessings with thankes-giuing Wherein is implyed the contrary that the creatures are not good vnto me without thankesgiuing the reason followeth for they are sanctified by the word of God and prayer and not sanctified without it Besides the examples in former times the poore maides of Ramath Zophim told Saul that 1. Sam. 9. 13. the people would eate no meate vntill the Prophet Samuel had blessed the sacrifice 1. Sam. 9. 13. Iohn 6. 11. Yea Christ himselfe did neuer eate meat but he practised this duty and the Apostle would eate no bread but first gaue thanks in the presence of them Acts 27. 35. all and commandeth it as a speciall dutie In all things giue thankes and addeth 1. Thess 5. 18. this reason for this is the will of God If these Scriptures and examples were well weighed there would not be such brutish receiuing of the creatures as there He that seeth God in the lesser blessing wil praise him for the greater commonly is Nay many that do coldly performe this duty if God euer enlighten them to see further the necessitie and excellencie of this duty they will not neglect to blesse the Lord for greater mercies they will I say be more carefull to performe and offer vp morning and euening Sacrifices It would be holden a very inhumanâ— and shamefull dealing to forget the kindnesses of men how vnnaturall then is it and intollerable to forget so many Learne to blesse God by the light of nature renewed mercies of the Lord He therefore that is without sobriety praier and thankesgiuing in the vse of Gods creatures plainly manifesteth that he neither by faith dependeth on God nor in faith receiueth his blessings but Whatsoeuer is not of faith is sinne Secondly when men confesse their sinnes in generall and cry for pardon for them but they cannot credit these two things First that all thoughts words Pure actions are strained actions and actions must be strained through faith or else they will be impure Secondly that God forgiueth no more knowne sinnes then a man earnestly endeuoureth to forsake they being blotted Sin is forgiueÌ„ by God when it is mortified in vs. out of Gods register when they are dead in vs the power and vigor of them being extinguished and we in all things as ready to glorifie God as we would haue him to glorifie vs. But alas when prayers are not grounded vpon a liuely sense of sinne and Gods eternall vengeance due vnto them as also godly sorrow and faith in the promises how sodainly do men turne to their old vomite and filthy wallowing in the vncleannes of sinne causing sound iudgement and grounded reason to subscribe to peruerse Where there is not thesense of sin there cannot be the forsaking of sinne will and carnall affection preferring Ishmael before Isaac Esau before Iacob Zidkijah before Michaiah the Pharises before Christ custome before conscience tradition before the commandement Thus for want of diuine illumination as also a correspondencie betwixt their supplication and conuersation confession and affection their vngrounded prayers become a vaine lip-labour impure and abhominable in the eares of God Thirdly when men apparell themselues beyond their estate and aboue their degrees although God hath threatned to visite all such as weare strange attire Zeph. 1. 9. and hath granted grounds for our attire namely the presidence of the wise graue and godly of that degree we liue in Whatsoeuer things are pure honest and of Phil. 4. 8. good report saith the Apostle if there be any vertue or any praise thinke on these things which you haue both heard and seene in me But the wantons of our dayes turne their eyes from Gods booke and people fixing them vpon their owne fancies and backs of Iesabels imagining that if they be out of the fashion they be out of the world Hence it followeth that seruants attire themselues like their Masters Carters like Courtiers Yeomen like Gentlemen Schollers like Souldiers Thus vnseemely and vnwarrantably do men and women apparell themselues preferring the garments of corruption before the image of Christ oftentimes against iustice equitie and common honestie cutting their suites in another mans cloth being daily vagrants from the life of God and ground of faith But Whatsoeuer is not of faith is sinne Fourthly when men liue vpon the sweate of other mens browes crushing the back of the diligent workman Such are wandring vagabonds prying busie-bodies These and such like sin against the second Table â—â—llish tale-bearers gamesters stage-players who sinfully transgresse the law of charity walking in the wayes of Balaam who loued the wages of vnrighteousnesse being without God and without Christ Fiftly when with offence and without edification we vse things of an indifferent nature whereas the Apostle telleth vs that in some cases and amongst some persons it is euill to eate with offence Rom. 14 2â— meaning to the weâ—ke not wilfull For the law of loue and spirit bindeth where the law of commandements bindeth not
as necessary to saluation or equalized with the law of God neither may they by their multitude obscure the glory of Christ in his ordinances but such lawes as are made vniustly or command vnlawfull things do binde neither in generall nor particular neither in themselues nor accidentally and therefore cannot be of faith Now the Church of Rome maketh Great difference betwixt the Church of Rome and the Church of England lawes and ordaineth constitutions not onely Extrafidem without faith but also contrafidem against faith and to bind the conscience in paine of mortall sinne laying grieuous burthens vpon mens shoulders heauie to be borne And thus farre in the third vse proceed we in order to the fourth Vse 4 In the fourth place it teacheth Gods Ministers to preach the Scriptures as in Gods ministers must preach Gods word 2. Tim. 4. 1. 2. respect of the necessity thereof all our actions being to be done of faith so also from the direction of the Apostle who saith to Timothy Preach the word Nay we haue the example of Christ who preached Moses and the Prophets himselfe The Scribe demanding the way to life Christ answereth by interrogation What Luke â—â— â—6 is written in the law how readest thou Againe he entring into a Synagogue at Nazareth vpoÌ„ the Sabboth it being his Luke 4. 17. ordinary custome by the testimony of the Euangelist and a booke of the Prophet Esaiah being deliuered him he openeth the booke and findeth it written thus The Spirit of the Lord is vpon me because he hath anointed me that I shold preach the Gospell to the poore c. The which he expoundeth and applyeth as plainly appeareth in the verses following yea he vrgeth it as a duty vpon the people for to heare Moses and the Prophets They haue Moses and the Prophets saith he Luke 16. 29. let them heare them Now what made way for Antichrist but leauing of the Scriptures From whence ariseth schisme heresie together with grosse idolatry The casting aside of the word is the high way to schisme heresie and grosse Idolatry but from ignorance in the Scriptures For opinion and sense may faile and erre when faith rightly grounded vpon the word cannot What hath caused so many sects to spring vp in the bosome of the Church as Donatists Familists Brownists Anabaptists but want of comparing Scripture with Scripture When men want indifferent â—ares and hearts their affections rather inclining to courses of security and liberty and their iudgements blinded through pride and selfe-loue how soone I say are such seduced drawne away and corrupted Therefore as it is a duty to search the Scriptures they being the ground of faith and pillar of truth so it behoueth the Lords embassadors to come to the people with not Thus say I but Thus saith the Lord. For what wise man will The word of God vpholdeth a ministers office and authority credit euery heare-say or what subiect wiâ—l yeeld respect to such an one as couÌ„terfeiteth the kings Embassador hauing neither his Maiesties Armes nor Seale I will not deny but it is a blessed thing to teach Gods truth from a sanctified spirit for who is able to direct in that mysticall doctrine of regeneration so well as he that is regenerate himselfe or what art is able to describe and teach like experience It was an infallible truth and grounded certenty sufficiently perswading the wise men that in Bethleem Mich. 5. 2. Matth 2. 9. was borne Christ the king of the Iewes when the prophecy of the Prophets and the conducting starre paralleled both directing vnto one and the same place As sure and credible will it be when Gods sacred Spirit in vs shall sympathise with Gods word and his Spirit make a sweet harmony in his Ministers his reuealed truth But if sense preposterously faile without the guide of faith then beware of ship wracke for Whatsoeuer is not of faith is sinne We see then as in a glasse the duty of all Gods embassadors for as we may not preach our selues but Christ Iesus the Lord so may we not deliuer a parcell of the Scriptures or diuulge them partially The true treasure and diuine Oracles of the Almighty require faithfulnesse for so ought stewards to be found faithfull Cor. 4. 2. Gods truth as it is so it must be taught The word of truth deserueth true diuision The whole word of God must be taught as also right application whereby the whole counsel of God may be reuealed to the Saints For oftentimes the want of comparing Scripture with Scripture and distinguishing of times produceth an Ataxie or confusion in the Churches of God To instance in some particulars and lamentable presidents The cauils and innouations of that Anabaptisticall Sect who say that the New Testament is sufficient to saluation therfore the Old vnnecessary and vnprofitable and they ground themselues vpon these Scriptures 2. Cor. 3. 6. and 14. Who 2. Cor. 3. 6. 14 16. hath made vs able Ministers of the New Testament not of the letter but of the Spirit for the letter killeth but the Spirit giueth life Moses say they had a couering Anabaptists very proud and grosly ignorant which in Christ is taken away But the Apostle saith not that Moses is taken away but the veile is taken away For the Apostle speaketh of the illumination and conuersion of the Iewes to Christ as appeareth in the sixteenth verse Neuerthelesse when their hearts shall be turned to the Lord the veile shall be taken away Indeed the shadows and ceremonies must needes be taken away when the substance is come but Christ was not shadowed or typified in the moral law therfore that cannot vtterly be taken away Matt. 5. 17. 18. for his comming was not to abolish it but to fulfill it therefore the Old Testament is both necessary and profitable Furthermore what although the Apostle teach that the letter killeth but the There remaines good vse of the morall law both for repentaÌ„ce and life spirit giueth life doth he thereby any thing else but shew the difference betwixt the Law and the Gospel namely that the one is able to do nothing without the other For the orgaÌ„ of the quickning Spirit cannot be properly said to be the Law but the Gospell since the Law hath no power to regenerate but the Gospell yet in regeneration and conuersation the Law hath it worke and vse and therefore cannot be abolished Another ground they haue in Matth. 17. 5. Christ say they by the command Matth. 17. 5. of the Father is onely to be heard but to heare Moses the Prophets of Christ is to heare Christ Besides it is the command of the Sonne himselfe who was equall with the Father They haue Moses Luke 16. 39. and the Prophets let them heare them Yea he telleth the Iewes that If they had beleeued Iohn 5. 47. Moses they would haue beleeued him for he wrote of him Againe