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
henceforth is laid vp for me a crowne of righteousnesse He therefore that will be frâ—e from the guilt of sin and enioy the promises must constantly without wauering practise the workes of faith for Whatsoeuer is not of faith is sinne Reason 5 Fiftly and lastly the example of the Lords Worthies confirme the truth of our proposed doctrine Abraham walked Genes 17. 1. Genes 5. 24. Genes 6. 9. Acts 13. 22. Iosh 1. 2. before God Henoch with God Noah by Gods owne testimony was an vpright man Moses was his seruant Dauid a man after his owne heart how could this be but that by faith they obeyed sincerely the word of faith Hence the Apostle dare affirme that As many as Galat. 6. 16. walke according to this rule peace shall be vpon them and mercy Therefore without all controuersie it may be concluded that there can be no sound life but the life of faith for Whatsoeuer is not of faith is sinne I trust by this time easie passage is made for further prosecution of the point proceede we therefore briefly to application Vse 1 In the first place therefore it giueth vs to vnderstand that he must be more then a naturall man that groundeth his actions ordinarily vpon the word for the naturall man perceiueth not the things 1. Cor. 2. 14. of the Spirit of God neither can he know them the Apostle giueth two reasons the one taken from his owne corruptions They are foolishnes vnto him the other from the excellencie of the thingâ— themselues the which vnsanctified nature cannot be capable of for as they are spirituall so they must be spiritually discerned The vnregenerate man The life of faith not walked by the gifts of Nature onely may be enriched with many and singular gifts as knowledge approbation of the best things yea with inclination towards sincerity What a glistering speculatiue image of holinesse may the natural man be couered with how pregnant in diuine and humane histories He may be stored with varietie of the greatest gifts that Nature can afford him and expresse in action Aristotles morall vertues yet neuer come to be ruled vniuersally by the word but as a bondslaue guided and ruled by his enlightened and checking conscience Achitophels counsell was 2. Sam. 16. 23. like as one had asked counsell at the Oracle of God yet was he without diuine and supernaturall illumination and sanctifying graces of the Spirit So it is that many can speake of God but not in that Euery seruice of god discerneth manner as well as matter holy manner as of God with reuerence and feare Others can talke of the word Sabboth and Saints but without humility delight affection that as good meate may be marred in the making so good words in speaking for Gods word directeth not onely for matter but maner If any man speake saith the Apostle 1. Pet. 4. 1â— let him speake as the words of God And. Paul commendeth the Thessalonians for receiuing the Gospell not as it was the word of man but as it was indeede the 1. Thess 2. 13. word of God Hence it is that the regenerate man feareth to vndertake any seruice or worship due vnto his God without an exact preparation that is he summoneth his whole fabricke euery facultie of soule and body insomuch that he saith with Cornelius We are all here in Acts 10. 33. the presence of God He leaueth not vnexamined his faith and loue committing a seuerall office to his seuerall faculties lest his sacrifice should smell vnsauourie in the nostrils of the Almightie no better Esay 66. 3. respected then the cutting off of a dogges necke or the offering vp of swines bloud He forgetteth not that spirituall actions must be done in a spirituall manner lest that wofull prophesie be verified in him as it was in the Pharises This people come neare vnto me with Matt. 15. 8. their lippes but their hearts are farre from me Thus although the carnall Ciuilist dare rush into Gods ordinances and holie seruices as the horse into the battell neuer respecting like the carelesse seruant how his maisters worke be done so it be done yet the tender affected sonne of Adoption sanctified with the graces of Gods Spirit remembreth and registreth that grounded watch-word Take heede to thy foote that is Examine Eccles 4. 17. thy thoughts and affections for whatsoeuer is not of faith is sinne Furthermore it is required in diuinitie although not in humane learning as philosophie that not onely our actions Gods word mans heart and his actioÌ„s must sympathize must agree with our mindes but our minds must agree with the truth it selfe for it is not enough that a man walke before God but that he walke truly and vprightly with his God For this cause hath our gracious God granted and vouchsafed his Pillar of a Cloud and his Pillar of fire for our certaine guiding in the way of happinesse What better and surer conducts can we haue then his Word and Spirit for what reason cannot do faith can do Wherefore in ChristiaÌ„s must be a double truth truth in affectioÌ„ matter the one to manifest gods truth the other our owne Gracelesse men may speake as they thinke their words manifesting the abundance of their hearts but naturall men can neuer speake Gods truth truly What grounds then hath imaginary supposition in the seruice of God or that doctrine of Equiuocation and mentall reseruation hatcht in the Romish Synagogue detested Non etenim falsum iâ—rare peierare est sed quod ex animi tui sententia iuraueris Cic. de of fic libr. 3. of the very heathens Periury saith one is not so much swearing a thing false as swearing it falsely when heart and words agree not But the parti-coloured Papist may haue out of his Rubricke a tongue for the Prince and an heart for the Pope But let all which set their faces towards Sion know that without knowledge the minde is not Prou. 19. 2. good and that truth is required not onely in the doer but also in the worke it selfe farre surpassing the choisest gifts of nature for Whatsoeuer is not of faith is sinne Againe the secure Naturalist that can shew his gilded Armes painted with the colour of ciuil honestie and the formall hypocrite that is soaâ—ed vp to an high pitch of confused holinesse these and The life of faith exceedeth pharisaicall righteousnesse and formalitie such like haue framed a repentance of their owne not grounded vpon the Scriptures Many take some paines in the outward performance of religious duties can concurre with Gods faithfull Minister in the strict censures of hellish sinnes yet examine them thorowly in the ground of regeneration I feare in respect of true and liuely experience they will be found as ignorant as Nicodemus yea as vaine as Demas sound mortification will be held martyrdome with their carnall affections whence proceedeth wearinesse dulnesse deadnesse yea fearefull backesliding the
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
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