testimonie of the spirit the same spirit effectually produceth such fruits as outwardly freeth our profession from falsehood and fayning which is the thing there condemned by the Apostle More plainely we may consider a twofold assurance on which our hope may be confirmed The former is the assurance of faith flowing from our iustification the latter is the assurance of sanctification The former is when the spirit witnesseth to our spirits that we are adopted which may be in weake Chrstians young conuerts scarcely yet experienced in their owne change yea such as can obiect such things against their faith as themselues cannot easily answer yet euen in this is there an assurance of faith which can onely leane vpon the promise and the truth of it and this I take to be more especially meant in this text of our Apostle The latter ariseth from the experience of our owne sanctification the vse also of which is not to make vs so but to trie our soundnes in the former yea to seale it to our selues and cleare it vnto others this is that the Apostle Iohn speaketh of in the place alleadged Yet notwithstanding that we may meete with an error on the other hand in the practise of Protestants we affirme with our Apostle that true hope relying vpon the promise goeth with faith knowledge godlines and groweth vp in these and therefore those the tenure of whose conclusions runneth thus Because grace hath abounded we may doe as we list because Christ hath blood inough God hath mercie inough we haue promises inough we may be the boulder in our sinnes these I say turne Gods grace into wantonnes to their owne destruction thus indeed to leane or bolster a mans selfe on the promises is an high presumption The reasonings of the spirit in the Scriptures are of another kinde Doth grace abound oh this must teach me to denie vngodlines worldly lusts hath God mercie mercie is with him that he may be feared hath Christ blood it is to purge me from all my sinnes both the guilt and the dominion haue I promises such precious promises are giuen me that beeing partaker of the godly nature I should flie the corruptions that are in the world through lust and seeing then I haue such promises it is meete I should clense my selfe from all filthines of flesh and spirit and grow vp to full holines in the feare of God Vse 3. We must often haue recourse to the promises and acquaint our selues with the Scriptures wherein we may peruse our priuiledges and thus euer be laying surer hold of eternall life by the applying bringing the promises home to our owne hearts otherwise faith shall be easily shaken hope quickly foyled and the rest of our graces in a continuall wane and decaie Cast anchor out of the ship if it sound no bottome the ship shall be at no stedfastnes in the storme but be in danger of shipwracke by euery surge and billow in like manner the anchor of hope if it pitch it selfe vpon promises it keepeth the soule in stabilitie and constancie in weldoing but impossible it is that in stormie temptations or afflictions the hope of the heart should strengthen and vphold that man that is not acquainted with the promises Doct. 2. The next instruction out of the former words is that God cannot lie which sheweth the promise to be stable and infallible That God cannot lie appeareth both by testimonie of Scripture and reason Balaam himselfe vttering his parable could say God is not as a man that he should lie the Apostle Heb. 6.18 saith that it is impossible that God should lie And the reason is because to lie is against the nature of God so as he shall as soone cease to be God as once to doe it truth is of his nature yea he is truth it selfe truth in all his promises which are yea and amen truth in all his threates for shall he say it and not doe it wicked Nebuchadnezar hauing good experience of both in beeing cast among the beasts and after raised vp againe aboue men could confesse that his words be all truth yea in this nature of his he is vnchangeable he cannot denie himselfe there beeing in him no shadow of change Now to ascribe a lie vnto God were to impute not onely change but contrarietie to that most simple nature of his for what is a lie but to vtter something contrarie to the knowne truth and that with an euill intention which wickednesse seeing it implyeth a contrarietie betweene his will and his word seeing he hath condēned it in his law as not induring it in his creature seeing this of all other is such an odious iniquitie as that the phrase of the holy Ghost includeth vnder this title all manner of vnrighteousnes opposeth it vnto all holines Zeph. 3.13 how can it be ascribed vnto the high maiestie of God vnles we will blasphemously say that he hath enacted laws against something which standeth with his nature and will or at least that he hath chāged his wil to loue that which once he hated Quest. But why may not God change his will which euen a creature may doe without sinne or if he cannot how can he doe all things and remaine omnipotent Ans. 1. To change the will were an argument of weaknes and impotencie for euen so is it in man whether he freely doe it or forcedly If freely it is because some second deliberation seemeth sounder then some former which argueth want of foresight and wisedome if forcedly a man change his minde it argueth want of power which suffereth the former deliberation to be letted by some crosse accident neither of which can befall that most simple and immutable will of God who neither of his owne accord nor yet by constraint can be forced or hindred because he seeth all things in their causes and consequents together in one act as soone and easily produceth the thing he willeth as he pronounceth the word as appeareth in the creation 2. The omnipotence of God is to be referred to the things which he willeth and can will for his power cannot thwarte his will nor his arme disapoint his mouth nor either of them goe against his nature That God then cannot lie denie himselfe change his purpose proceedeth not of weaknes or infirmitie but of wisedom power and maiestie to whom only that is impossible which is contrarie to his nature Obiect But God hath spoken many things in the Scriptures some of which implie change in him and some seeme altogether vntrue the former appeares in such places as where he is said to repēt him that he made man that he made Saul King that he changed his minde from the euill which he threatned to doe to his people Ans. All such speaches as these are to be vnderstood not properly but figuratiuely improperly and according to mans apprehension for in proper speach Samuel in the
of the blessed seede in whom all nations should be blessed Elizabeths speach sheweth the accomplishment thereof Blessed art thou among all women because the fruite of thy wombe is blessed which words she vttered beeing filled with the holy Ghost ver 41. or in generall looke to the whole old covenant of the old Testament it is after a sort ceased and a new established in stead of it see Heb. 8.8 In that he saith a new testament he hath abrogated the olde 2. Diuine vse was to signifie the inward circumcision of the heart wrought by Christ and therefore called the circumcision of Christ whereby he inwardly cutteth off the corruption of the heart iustifieth vs regenerateth vs setteth vs into himselfe communicateth all his merits and benefits of them vnto vs to all which purposes he once appeared in the flesh and now in his owne bodily absence sendeth out his spirit This Paul calleth circumcision made without hands Now how iust is it that when the circumcision without hands appeareth that the other made with hands should cease 3. Divine vse was to represent baptisme which was to come in place of it in the new Testament Coloss. 2.12 yee are circumcised in that yee are buried with him through baptisme Now then when baptisme which is Christian circumcision is once instituted necessarily must Iewish circumcision which was a type of it cease From which three ends we may answer that maine allegation for the continuance of circumcision in that it is called an eternall and euerlasting couenant But 1. the couenant is said to be euerlasting not simply but conditionally namely so long as the couenant of it lasted for gnolam signifieth not alwaies a time without all ende but such a time as after a long durance may admit determination and expiration 2. In respect of the thing signified that is grace in Christ it may be said to haue euerlastingnes 3. In regard of the perpetuall supplie thereof by baptisme which is to last as long as time but not in the ceremonie or shaddowe of it as the false Apostles taught much lesse with confidence in it as a meritorious cause of iustification All this hath hitherto let vs see the error and sinne of these seducers Now the danger will be descried if we consider that of Paul If yee be circumcised Christ will profit you nothing for what were this other then to denie the true Messiah and his appearing in fulnesse of time what were it but to reare vp againe the partition wall which is destroied what else then to renounce the new couenant of grace and establish againe the olde one of workes which was to giue place to the new so as truely saith the Apostle by establishing circumcision a man becommeth a debter to the whole law which cannot but be ioyned with the fall of all religion faith hope baptisme and consequently the losse of saluation it selfe Doctr. The plainnes of the Apostle in deciphering the seducers so manifestly as they might be knowne teacheth that where there is a common danger towards the Church by meanes of false teachers we are not to spare their credit but to laie them open as not onely their errors but their persons may be knowne and taken heed of in which regard Paul nameth these deceiuers And hereof are sundrie other forcible reasons 1. Because the saluation of the Church and members of it is more to be respected then all Satans synagogue 2. It is necessarie that such should be knowne for feare of infection for false teachers may do more mischeife in poysoning the flocke then a number of priuate men can doe 3. The Apostles tooke great libertie herein as Paul nameth Alexander the Coppersmith and wisheth Timothie to beware of him and Iohn in his third Epistle nameth Diotrephes for his ambition and promiseth to decipher him more plainely and so paint him out in his colours as that the Church might abhorre him But yet this text affordeth vs some conditions of such plaine reproofe which necessarily must be obserued to the right performance of the same As 1. the error must be certainely knowne as this was 2. It must not be euery small error but such a one as 1. greatly impaireth Gods glorie 2. greatly impeacheth mans saluation as we haue prooued this to doe For otherwise if their errors were either lesse dangerous in themselues or more dangerous to themselues alone although herein they must be made voide of excuse their wickednesse shewed them and their prepared damnation preached vnto them if they did not hurt others with themselues the true Pastors might with lesse danger dissemble their errors and let them rot away in their filthinesse but in the foresaid cases there must be no bearing of them 3. In the reproofe Christian loue must bewray it selfe as the minde and intention of the Apostle here no doubt was not to gall or vex these deceiuers nor to wrecke himselfe vpon them but carrie in his eye the care of the Church and the profit of Gods people Euery good action must be done well in a good manner and in a good intent and here especially the manner must discouer the intent and that is when such a spirit of meekenesse putteth forth it selfe that euen the parties openly reprooued may see their good sought in hauing their sinne discountenanced and their persons rather discouered then disgraced Vse 1. This doctrine noteth the simplicitie of some who thinke it very vncharitable so to note open offenders in open reproofs as men may carrie them leuell to the offenders or impute it to want of discretion or to some malitious intent of the discrediting of men whereas besides that no such thing is intended the propertie of charitie is more carefull to preuent the common hurt of the Church then to saue the credit of some few men of corrupt mindes 2. Whereas some idle and foolish heads haue set themselues on work to paint out some worthier men then themselues in their colours and to picture out some sort of men better then themselues men of sounder iudgement conspiring in all the maine points of true religion and of innocent and inoffensiue liues with the black coales of enuious and slanderous invectiues striuing to besmeare them these haue no colour of warrant for such a rouing and distempered practise For 1. they haue no calling God neuer setteth any man on worke to defame his seruants 2. Are such errors as are imputed to them knowne and conuinced or litigious and controuerted or are they such as ouerturne religion and saluation seeing they consent in the whole truth and substance of religion 3. Doe not all eyes which looke on such pictures see the intentions of the picturers to haue beene gall bitternes vexation and wrecking of mens persons so farre from the spirit of meeknesse that the spirit of malice hath suggested them with words as sharpe as swords and as Iob speaketh of the crocodile flames of fire goe out
who seeme good Christians are yet in their naturall condition and haue not aâ—tained the first degree of their renouation but deceiued they were borne so they liue so without Gods great mercie are they like to die And â—he miserie of this condition is like that of a man that hath a thousand deadly diseases on him and yet is sencelesse of them all whose case euerie man will say is remedilesse Let euery man and woman enter into the narrowe examination of themselues and neuer be at rest till they finde themselues renewed in the spirit of their minds 2. If God haue let any man see his error hereby that he can truely say that he hath beene deceiued but now hath the path of life reuealed vnto him let him acknowledge all this to be the finger of God and still pray with Dauid open mine eyes that I may see further into thy lawe for so I shall see mine owne errors the better and hide not thy commandements from me 3. If thou seest any man goe on in any of these deceiueable courses pitie him pray for him counsell him deale meekely and tenderly with him for thou wast also in time past deceiued Seruing the lusts and diuerse pleasures Hauing spoken of the corruption of mind in men vnconuerted now we come to the depravation of their wills the which is liuely described in two degrees 1. In that it is a seruant and hath lost the freedome wholly 2. In that it is a seruant to lusts and that not to one but diuerse pleasures The word whereby the former is expressed is borrowd from seruants who at that time vsed to be sold and bought and were meere vassals wholly at the appointment of their Masters without all power in themselues Wherein we haue the true portraiture of euery naturall man who in his will is a most base seruant to sinnefull lusts and pleasures and cannot but obey and fulfill them but without the least power to will the least morall diuine good Now that we may come rightly to conceiue of the bondage of will we must first restraine it to the right subiect and then to the right obiect First according to the subiects it is diuersly considered 1. In some subiects the will is confirmed and free to nothing but good and that either by nature as in God himselfe or by grace as in the good angels and in men who are renewed in the highest degree that is the Saints departed who immutably will onely good and onely well 2. In some other subiects the will is obâ—â—â—med and hardened in euill and free to will nothing else as in the wicked angels and damned men 3. In some other it is more indifferent as in men on earth whether renewed or in the state of corruption In the former of which as the subiect is but in part freed from the power of sinne so is the will it is so farre as flesh and sauouring of the old man free to will things belowe according to the corrupt nature and as farre as it is spirit and hath a worke of renovation it is freed to will supernaturall and diuine things But all these subiects are remooued as not that which our Apostle speaketh of who not obscurely speaketh of naturall men and their wills so farre as vnchanged Secondly for the obiect of this bondage 1. We denie not in the will of vnconuerted men a passiue power vnto good that it can posse velle but by this I meane a capablenes or abilitie of willing that which is truely good not by any principle in it selfe but when God shall send out the grace of conuersion 2. We denie not in such a will an actuall freedome from all coaction and compulsion which the nature of will cannot admit for it is not will vnlesse it be thus free And therefore while it willeth euill it willeth it most freely and when it commeth to will good it assenteth to the word and spirit it is not now purely passiue as a blocke nor yet forced but worketh according to the nature of will freely for beeing mooued by God it selfe mooueth and becommeth not onely as before a subiect but an instrument of the spirit Where by the way lyeth the answer to that Popish obiection that will cannot be free vnlesse it be inclinable alike to good and euill for will is not properly free in regard of the obiect to which it is mooued but of the efficient moouing it and what say they to the will of God they cannot denie it to be most free and yet cannot without blasphemie affirme it to be equally inclinable to euill as well as good 3. We denie not but that the vnconuerted will hath a more full freedome in naturall actions as to eate drinke walke speake which without this speciall grace although not without generall it can commendably but not holily performe 4. We denie not to this will a maimed power and freedome in morall humane vertues as of prudence chastity fortitude iustice which are bestowed in great measure by the coÌ„mon grace of the spirit not onely to some within the Church as Saul who was changed into an other man but euen without as to Cyrus Alexander Aristides Socrates but yet in the actions of these vertues this will is halfe dead and wounded I call it a maymed power and freedome because it is a certaine kind of libertie in some externall obedience and discipline towards the lawe of God and yet vtterly separated from the internall and spirituall obedience of it Which meeteth also with an other chiefe obiection of the Papists that many vnregenerate men doe and haue done many good and glorious actions and that not by the speciall grace we speake of but by the freedome of will To which hence is answered that although these things are materially good yet are they wanting in the formall righteousnesse which the lawe requireth and therefore haue beene farre from pleasing God and properly nor good actions but rather goodly and glistering sinnes the defects of them beeing euident 1. The persons doing them are out of Christ. 2. The deede it selfe done not of faith 3. Not hauing perfection either in it selfe or in the Mediator 4. not directed to right endes namely the pure honour and worship of God Now to such incompleat actions beeing no better then ciuill men can performe in abundance we denie not some libertie of will in the vnregenerate 5. We denie not to such a will freedome and libertie in spirituall actions but in such as are altogether euill vnto which as it selfe is most free so can it determine itselfe most freely And therefore where the Apostle affirmeth it a meere seruant it must be meant of morall good secundum gratiam Whence the conclusion ariseth That in such things as pertaine to God and true godlinesse the vnregenerate hath no power nor freedome of will at all no not so much as to will his owne conuersion Obiect But the will
regard meete to be done by the whole 2. Euery one ought to tarrie to helpe the congregation in prayer for the infant and to ioyne in the praise of God for the ingrafting in of another member into the bodie of Christ. 3. Euery one ought to helpe himselfe both in calling to minde his owne baptisme his promise and ingrafting into Christ as also to examine what fruit he reapeth of the death and resurrection of Christ into which he is set and so to be either humbled or thankfull as he findeth his estate 4. Lastly how much so euer vsed yet is it a most vnreuerent part towards this ordinance what an vngodly contempt were it to runne out from hearing the word and why is it not also in running from the Sacrament which is the seale of that couenant as if men were loath to be present where the blessed Trinitie presenteth it selfe to such a gratious purpose as this is namely to seale such benefits to one of that congregation And more it is a disordered thing for the good of the Church requireth that the Congregation should come in together and goe out together wherein the Lord is so strait that the King might not depart till all was ended Ezek. 46.10 He shall goe in when they goe in and when they goe forth they shall goe forth together Let euery man make more conscience of this dutie hereafter and seeing Christ himselfe disdaineth not to come to Iohns baptisme let vs take heede of running from Christs And the renewing of the holy Ghost Now we come to speake of the inward means of our saluation wherby the Lord setteth vs into this new condition here called the renewing of the holy Ghost wherein to vnderstand it better we will consider two points 1. what this renewing is 2. why it is called the renewing of the holy Ghost and so come to the instructions For the former It is a grace of God whereby the corruption of nature in beleeuers is by the power of the holy Ghost daily renewed vnto the image of God I say 1. it is a grace of God 1. Pet. 1.3 Who according to his abundant mercie hath begotten vs to a liuely hope 2. by which the corruption of nature which is the proper obiect of it called in Scripture the flesh the old man not the substance of bodie or soule which were not decaied or perished but the corrupt qualities which by the fall tooke place in them 3. is renewed this is a word of relation and opposed to that olde corruption drawne from the old Adam for so is the new birth by the spirit opposed to that old natiuitie which is of the flesh Ioh. 3. Againe the word importeth a compleat worke vpon the whole subiect for as in the birth of a child not one or moe parts and members but the whole child is borne so in the new birth the whole man must be borne againe the whole man must be a new creature in which is not the framing of something out of something but of something out of nothing For if the Popish doctrine were true that there were some power in nature whereby the holy Ghost a little freeing it it could of it selfe will and performe that which is truly good then were man but in part new and so could not be called a new man a new creature or be said to be borne againe neither raised vp from the death of trespasses sinnes but reuiued and recouered as out of a swoone or some desperate disease nor renewed but a little repaired and mended But because the corruption of nature is gone ouer the whole man as we haue a little before heard so this renewing must be in the whole man and in the same order 1. It must begin in the spirit of the minde Rom. 12.2 the first worke in this new creation also must be to make the light to banish the darknes and blindnes of minde vnder which are comprehended the vnderstanding will and affections 2. It must proceede to the outward man and conuersation that euen the members of the bodie may become the members of Christ and obedient vnto the law of the mind renewed and so the whole may become a liuely reasonable and acceptable sacrifice vnto God In these two standeth the renewing of the whole man required 1. Thess. 5. The God of peace sanctifie you throughout and I pray God your whole soule bodie and spirit be kept blameablesse where is mention of the spirit as the very soule and life of a renewed person and is no other then the grace of sanctification opposed to the corruption of nature which is seated both in soule and bodie 4. I adde In beleeuers because regeneration is the vndeuided and inseparable companion of faith which is called the faith of the elect as we haue heard 2. Thess. 2.13 Chosen you to saluation through the sanctification of the spirit and the faith of truth whence it followeth that as faith is not of all no more is regeneration neither is this grace further tied to the Sacrament then where it meeteth with a faithfull receiuer 5. I say daily for although the beleeuer be renewed in euery part yet all is but in part it is so compleat in the subiect as that it is yet a continued worke and not consummate vntill we all meete in the vnitie of the Sonne of God when that perfect is come for so long as we are here below this righteousnes of God is revealed from faith to faith and we are changed from glorie to glorie and we walke from strength to strength In all things growing vp in him which is the head he that is iust must be iust still and he that is holy must be daily more holy and thus encrease vntill the perfect day 6. I adde vnto the image of God Eph. 4.24 Put on the new man which after God that is after Gods image is created in righteousnes and holines see also 2. Cor. 3.18 We are changed into the same image of God for as Adam was created in the image of God so must euery beleeuer be renewed vnto that blessed condition In a word looke what the image of God was which was giuen vs by our creation vnto the same must we be wrought now by the grace of the second couenant but that stood not in the substance of the soule and naturall faculties of it so much such as vnderstanding free will memorie c. but 1. in the knowledge and illumination of it Colos. 4.10 Put on the new man which is renewed in knowledge 2. in the righteousnes and integritie of the whole man Eph. 4.24 Put on the new man which after God is created in righteousnes and true holines The second point in the meaning is why this is called the renewing of the holy Ghost Answ. Not that it is not wrought as well by the other persons beeing a worke without themselues for the Father reneweth as beeing the foundation and
child the seruant to the master and the master to the seruant the kinsman to the kinsman nay in these nearer societies euen that entire familiaritie which the auncient ascribed to the identity of three things namely the house the bedde and the table must not be denied of those from whom it was due before this censure for he that was a brother before remaineth a naturall although not a Christian brother 4. This censure looseth not the bands of all spirituall societie but that notwithstanding it we may and must 1. loue the excommunicate in the Lord. 2. admonish and rebuke him 3. pray for him though not with him 4. vpon his repentance receiue him like a brother as before Quest. 1. Wherein then standeth this separation Answ. 1. From all those spirituall good things which the Lord communicateth in the Church as the word sacraments prayer for these are holy things and the priuiledges of the faithfull out of whose societie the other beeing cast out they are as swine to whom such holy things may not be cast and as dogges to whom the childrens bread belongeth not Obiect But if you shut them from the word you barre them from the meanes of their repentance Answ. Both the word and the nature of the censure shutteth them out of the congregation of Gods people and the practise of the auncient Church which suffered them not to enter within the doors of the Church The Iews permitted not the Publicans in their sinagogues but accounted them as Heathen neither would Ambrose suffer Theodosius the Emperour while he was excommunicate to enter into the Church of Milleyne But that now such persons are admitted to heare the word it is by an indulgence of the Church which I will not now stand to examine 2. From familiar conuerse in the outward life so farre as necessarily we are not bound vnto them as in the examples of the Primitiue Church I could be plentifull both in teachers and in beleeuing Christians Famous is the practise of Iohn the Evangelist towards Cerinthus when he found him in the bath and of Polycarp towards the heretike Marcion who as Irenaeus testifieth would flie from the place where the heretike stood or sate as fast as he could least he should here any heretical speaches Now the reasons why we are thus to auoid the excommunicate are these 1. That the offender may be brought to soundnesse of repentance for whatsoeuer power is giuen to the Pastors and Churches is giuen to edification and not for destruction 2. Cor. 10.8 And therefore such an offender must 1. haue his conscience terrified by beeing deliuered vnto Satan that is cast out of the Church out of which Satan ruleth and setteth vp his throne 2. Another end in regard of the partie is to shame him both by the publike rebuke of the Church in proceeding against him as also the auoiding of him as one of another societie 2. Thess. 3.14 Withdraw your selues that he may be ashamed 3. To worke sorrow in him for his sinne for the destruction of his flesh and fleshly corruption which is the ground of true repentance see 1. Cor. 5.5 4. To effect a desire to be reconciled first vnto God and then vnto the church against which he hath offended And thus 5. his spirit shall be saued in the day of the Lord. 2. There are other reasons in regard of the church First in generall that it heare not ill as a maintayner of vile persons and much lesse as if it selfe were a sinke or stie of filthy swine who professe themselues washed by the iustification of Christ and the sanctification of the spirit The Apostle Paul aymeth at this 1. Cor. 5.1 It is certainely heard that there is fornication among you and maketh this bad report the first ground of their proceeding against the incestuous person as though he had said these things ought not to be heard amongst you no not once named among Christians Secondly in respect of the speciall members 1. That they may be safe from the infection of such open and obstinate wicked ones which is also the Apostles reason 1. Cor. 5.6 A little leaven sowreth the whole lumpe a little sparkle kindleth an vnquencheable flame a little pitch defileth the whole man yea their verie word and much more their conuersation creepeth and corrupteth as a gangreene Worthy is it here worth our remembring how when the Emperour Theodosius senior was desirous to conferre with Eunomius the Arrian Bishop his wife Placilla the Empresse very earnestly disswaded him least he beeing peruerted by his speaches should beginne to like of his heresie 2. Least partaking with his sinne he should also partake of his punishment as all Israel did for Achan one rotten membeâ— not cut off endangereth the whole bodie and threatneth perill to the whole The iniunction of Moses hath here place Depart from the tents of these wicked men and touch nothing of theirs least yee perrish in all their sinnes 3. For examples sake least any of the rest grow to the like boldnesse and obstinacie in sinne but rather by such separation be terrified therefrom 1. Tim. 5.20 Them that sinne openly rebuke openly that the rest also may feare All which ends beeing so necessarie as by the Scriptures they appeare to be we see what a maime it is in any Church when this rod is either not vsed or not aright Quest. But whether may priuate Christians auoid an open notorious sinner before the Church haue reiected him or what must we doe while the Church winketh and will not doe her dutie in casting them out Answ. We may and ought to auoid the familiar societie of scorners and open wicked men for the former reasons euen before the Church haue cast them out but not as excommunicate persons or members cut off that we abstaine from the word and sacraments because of such vntill the Church haue cast them out for else a way is easily beaten and paued to Scisme and rash separation And if the Church do not as she ought cut off such rotten members yet is no doore opened to personall excommunication seeing this censure is the common action of the whole Church and not of any priuate person or persons We must then beare them as we doe festered members with paine and sorrow yea and complaints to such as can helpe vs but not breake our patience for that which our selues cannot and others will not cure for vs. And thus as one very well answereth the like case shall we be blessed euen in hungring and thirsting after righteousnesse and the sinne shall not lie at our doores but where it is committed and abetted Quest. But it seemeth if heretikes must onely be avoided that it is not lawfull to put them to death Answ. This beeing a matter of fact is most properly belonging to the Ciuil Magistrate who wisely considering both of the qualitie of the person offending
from them but as by the learned it is called an Abridgment of all Pauls Epistles so is it fraught with such varietie of precepts sitted to all sorts sexs ages and conditions of men as whatsoeuer he hath in all his Epistles more largely handled the same he seemeth to haue summarily reduced into this one wherein as in a mappe or modell he would deliuer his whole spirit stile and vnderstanding in the doctrine of saluation And which he would leaue to the Church as a manuall or compendious summe of all Christian religion to the end that Christians beeing hence instructed in the matter of faith and manners might he made not only wise to saluation but profitable and fit for the place which God hath in any of the societies of 1. Church 2. Common-wealth 3. Familie assigned them vnto For if in any hee enlarge the doctrine of mans miserie by sinne or magnifie the doctrine of the Gospel and mans diliuerance from sinne If in any he cleare the doctrine of free iustification of faith alone or enforce the doctrine of good workes the fruites of that faith If in any he largely propound either such duties as belong to publike persons as namely the Magistrates and Ministers or such offices as are fitted to the seuerall conditions of priuate men If in any he prouoke to the practise of Christian curtesie and kindnesse or else if neede require of Christian seueritie and sharpnesse surely in this Epistle he doth with such admirable plainnes and shortnesse all these as no other nor all the other shew him a more skillfull workeman then this doth But accounting it follie to paint a pearle I will rather now giue some tast and reason of that I haue done as also remooue some scruples which may otherwise perhappes be mooued against it Gold lyeth not vpon the face but in the bowells of the earth and the richer any minerall is the more industrious hath nature beene to laid it vp in the deepest vaines Euen so considering that the price of the wisedome of God cannot be found to which the purest gold of Ophir nor all pearles are to be compared we may not thinke that the Lord is so prodigall of it or carelesse as to leaue it abroad for euery stranger that passeth by to take vp with an idle hand or to trample vnder his wandring feete but that hee hath disposed it as men doe their treasures which they hide and locke in their surest coffers and that vnder their eye And were it not so needlesly should we be commanded to seeke for her as for siluer and search for her as for treasures vpon which condition only it is couenanted that we shall vnderstand the feare of the Lord and find the knowledge of God For howsoeuer we may not ascribe darkenesse and obscuritie vnto the Scriptures vnlesse we will say that the Lord hath spoken something which he would not haue vnderstood and also falsifie that of the Apostle who compareth the word of the Prophets which of all parts of the Scriptures are the darkest to a light shining in a darke place yet the wisedome of God would haue not all but some places more difficult to our darke vnderstanding not only for the dazeling of the eyes of the worst who neuer care to know or comprehend any of these mysteries but that the best also might 1. see their owne dulnesse of conceit in heauenly things so to keepe them low in their owne eyes as who cannot attaine such an high knowledge of themselues 2. be stirred vp to more diligent studie reading hearing meditation and prayer that by this continuall exercise in the word they may profit and proceed in the knowledge of God and in the vnderstanding of these mysteries which are admirable to the Angels themselues 3. make so much the more both of the word and the ministerie of it the Lord foresaw that the things that are easie we easily contemne and that things lightly come by are lightly set by That any part of this booke is clasped and sealed it is in regard of our naturall blindnesse who cannot behold the brightnes of the sunne of righteousnes shining in the Scriptures But that this naturall corruption might not raigne in the elect for their hurt the Lord Iesus hath left to his Church the gift of interpretation which is as the key to open this closet of God and hath stirred vp faithfull men from time to time endued by his spirit who in attentiue and diligent reading of the Scriptures by the helpe of 1. Arts as Grammer Rhetorike Logicke Philosophie c. 2. knowledge of the proprieties of words and phrases of the tongues wherein they were written 3. comparing of Scriptures with themselues antecedents with consequents obscure places with plainer and figuratiue speaches with more proper 4. soundnesse of iudgement in the agreement and analogie of faith 5. diligent obseruation of predictions with their accomplishments of types with their truth and of the historie of the Church which it selfe is a commentarie of Scripture haue beene themselues enabled to vnderstand as also partly by liuely voice in the Ministrie and partly by their learned monuments and writings to make the people of God vnderstand euen the darkest mysteries conteyned in them so farre as is necessarie for the saluation of beleeuers Whose labours and writings to contemne sauoreth of a proud Anabaptisticall spirit who while they complaine of so many commētaries despise the gifts of God who by his seruants he communicateth to his Church and so are iustly left of God in the ignorance of the Scriptures or else in the grosse and ridiculous peruerting of them Well said that noble Eunuch How can I vnderstand without an interpreter what was Moses but an interpreter of the law what were the Prophets but interpreters of Moses what was Christ but an interpreter of the Prophets what were the Apostles but interpreters of Christ what are all Pastors and teachers wherewith Christ hath euer furnished his Church since he ascended into heauen but interpreters of the Apostles Well knew the Sonne of God commanding it and his Apostles commending it how behoouefull it was for the edification of the Church by interpretation of the Scriptures to draw out both the true sence and the true vse of them which are the two proper parts of interpretation seeing so many things are to vs hard to vnderstand and things which for their sense are easiest cannot so easily of euerie one be applyed to their proper vse without this helpe This is that edifying gift which the Apostle so highly advanceth 1. Cor. 14.3 4. He that prophesieth speaketh vnto men to edifying to exhortation and to comfort and he that prophesieth edifieth the Church This is that which the auncient Fathers since the Apostles haue fruitfuly laboured in as appeareth by their learned Sermons preached written This is that which the faithfull Pastors in all ages especially of later daies since the cleare light of
the partie is recouered and safe we speake truth although he be not attained to the second degree which is a perfect recouerie of all parts to former soundnesse which shall certainely follow the former because it is not another recouerie but a further degree of soundnesse the principles of which he hath alreadie attained and is in possession of euen so is our case God looking vpon vs in his Christ accepteth vs as perfectly saued our selues are freed from the imputation and damnation of sinne and so perfectly iustified our reliques of sinne by the spirit of God are daily mortified and so our selues in good measure sanctified it must needes be granted that our saluation is in our hands and that sinne death hell and the graue cannot hinder vs from the highest degree of it nay rather we must certainely expect death the graue and the iudgement day to set vs in full fruition of our perfect glorie Vse 1. Whosoeuer would be saued hereafter must be saued here a Saint hereafter a Saint here the gate of heauen is here below and the suburbs of that great citie into which the iust doe enter Christ is the doore by him we must enter into the paradise of God Laie hold on him with his merits by the beleefe of thy soule thou hast gotten saluation alreadie and in not beleeuing in him thou art condemned alreadie Fearefull is the estate of men that neuer acquaint themselues with saluation before the end of their daies and then they will be other men and dreame of another condition But Saints in heauen must be the same men they are vpon earth and change not their condition but onely in obtaining a further degree of grace glorie holinesse life and happinesse which they had beginnings of euen in this life they purchased heauen while they were vpon earth treasured in heauen while they wandred in the earth conuersed in heauen while they liued vpon the face of the earth Alas how few are acquainted with such a life as this which is the beginning of all happinesse and saluation We call men to forsake the world in affection as the Saints in heauen haue actually done to flie the corruptions that are in the world through lust as they haue put off all corruptions and sinnefull lusts to haue no fellowship with the vngodly ones of the world no more then they whose sole conuerse is with God and his Saints But how knocke we as they say at deafe mens doores the most haue no portion no treasure but below and therefore their hearts must be below where their treasure is As for the auoiding of sinne whereby as the elect of God they might shine in vnblameable and vndefiled conuersation and so reprooue the darknesse of this euill world they say they cannot be Saints here where all men are sinners and because they cannot be so their lusts are let loose and are at all manner of libertie As for the societie of the vngodly they must goe out of the world if they would auoid it it is inough if in heauen after the finall separation they haue nothing to doe with them but while they are in earth mixed with them they settle themselues to runne with them into all riot and excesse of wickednesse Is this now a beginning of the kingdome of heauen or is it not rather a course that tendeth to nothing else but destruction And as we call men from earth earthly courses and companie so also we call them vnto the beginnings of fellowship with God with the Saints of God to a perpetuall Sabboath or rest from sinne and a constant and cheerefull performing before him all the parts of his worship and seruice both publike and priuate because in the perfection of these consisteth the heauenly life of the Saints But how vnwelcome is our counsell it seemeth to seeke their torment before their time How many be there that cannot abide the least shew of heauenly life in themselues how many scorne it in others and how many who thinke it more necessarie then vtterly to neglect it yet are content to cast the care of it into their last accounts as if they were loth to be saued before they be dead or as if they would leape into the perfect libertie of the sonnes of God at one iumpe But let it be well remembred that he that is not saued before death shall neuer be saued after death and that he that findeth not heauen vpon earth looseth it for euer The Apostle maketh two degrees of the vision of God the former is as in a mirror or glasse and that is here vpon earth in the word Sacraments and meanes of his worshippe the latter is face to face in heauen when the kingdome in regard of these meanes shall be giuen vp to the Father and concludeth that we must knowe in part before we can come to knowe as we are knowne Vse 2. Whosoeuer would haue assurance of saluation let him haue recourse to his sanctification and change of heart and life doest thou finde that the word hath beene powerfull to subdue thy rebellion and frame thy soule to a sanctified condition and thy outward man to an holy conuersation in part here is an assurance and seale of saluation vpon which thou maist ground good hopes for this small measure of sanctification is an earnest pennie confirming all the bargaine and couenant of God with thee and it shall get daily strength and encrease vntill it bring thee to meete God in that celestiall Sion where shall be no faintnesse but where all the remainders of sinne and rellickes of corruption and mortalitie shall be put off In this regard is the worke of our sanctification called the first fruits of the spirit because as the offring of the first fruits was the sanctification of the whole field so these first fruits of our sanctification giue assured hope of the full glorification of the whole man both in soule and bodie This blessed change is called also the first resurrection which whosoeuer haue part in haue alreadie escaped the second death It contracteth the Christian soule as a pure spouse vnto Iesus Christ so as it may with boldnesse and much reioycing expect the mariage of the lambe Where come to be controlled those blind hopes of presumptuous men they are perswaded of their saluation and as sure as any man can be by hope of life eternall yea but where is your assurance oh no I am not sure nor I thinke can any man be but I haue a good hope but whence is this hope of yours because I loue God aboue all I will doe no man any wrong I will pay euerie man his owne I serue God and goe to Church am good to the poore that a man would verily thinke he had a Papist in hand who will be saued by his good deedes rather then one that euer heard of the doctrine of free iustification by faith in the sonne of God But the doctrine we haue
grounds or 4. laden with lusts and then the spirit will not sowe among thornes And thus all the meanes of saluation enioyed out of their holy vse are turned to greater condemnation Who art thou then that contentest thy selfe to come to Church to heare to pray to reade keepest the Sabbaths professest the Gospel to haue the countenance of religious persons whereas in the meane time thou wantest the inward master the spirit of supplication the power of the Gospel All is wrong with thee thou hast embraced a shadow for the substance and found aâ— it were the cloathes of Christ but the bodie is risen and gone Begge at the hands of God therefore in all thy duties publike and priuate the presence of the spirit who alone can worke thy heart wait for Gods teaching for this is the way to become vvise to saluation Doctr. 2. God in sauing vs from our miserie reneweth vs vnto his own image of righteousnes and holines for he saueth vs by giuing vs vnto his sonne and if any be in Christ he must become a new creature which new creature is called the new man which after God is created and which must be renewed on vs in knowledge after the image of him that ereated him Colos. 3.9 The Apostle Peter teacheth vs that great and precious promises namely of life and saluation are made vnto vs. But how come we to â—nioye them the next words shew by beeing made partakers of the diuine nature and flying corruptions which are in the world through lust This diuine nature is nothing else but the renewing of vs vnto the image of God by which beeing freed from the corruption of the world we become of earthly and fleshly heauenly and diuine like vnto our Father practising those heauenly qualities which God by his spirit createth in vs such as are the hatred of sinne loue of pietie the contempt of the world and the breathing after life eternall by all which we seeme and after a sort put on his nature and image The same truth haue we confirmed by Zachariah in his song where he maketh this part of Gods image standing in righteousnes holines a fruit of our redemption and iustification Vse 1. This doctrine letteth vs see the absolute necessitie of our renewing without which there can be no saluation Ioh. 3.5 Except a man be borne againe of water and the spirit he cannot be saued And the reason is because by it as by an inward meane the Lord setteth vs into the state of saluation That washing of the Disciples feete was not only an example of humilitie but a symbole and representation of this washing away of sinnes in this our renewing by the blood of Christ and therefore Christ saith vnto Peter If I wash thee not thou hast no part in mee And indeed who can haue part in Christ that will not part from his foule sinnes that he may be cleane which if it be true how farre doe men delude themselues who thinke they can walke with Christ and haue part in him and yet haue neither hand nor foote head nor heart washed from guile Euery Simon Magus will thinke to haue part in this businesse as well as Simon Peter and yet inwardly nourish a bitter gall of iniquitie But let no man henceforth deceiue himselfe for the sinner that will not be washed hath no part in the kingdome of God and of Christ. 2. It affoardeth a triall whether a man be in the way of saluation or no hee that is a new creature is in the way of life Obiect But this is a secret worke of the spirit and how can we know it Answ. First thou must be borne againe to which is required that God become thy Father in Christ the Church thy mother the word the immortall seed of which thou art begotten there must be a conception wherein Christ must be formed in thee a birth wherein by the helpe of Ministers as midwiues thou must be brought into this spirituall world a desire of the sincere milke of the word drawne out of the two Testaments the brests of the mother and after a desire of stronger meat to grow stronger by Now thou art borne vnto God but what a parable is this to many euen old men Masters and Teachers and Rulers in Israel who know no natiuitie but one of Adam and Eue no progenie of God and his Church know no parents but such as beget earthly children vnto naturall life base borne sonnes of the earth not knowing any heauenly Father neither principall nor ministeriall begetting them to any heauenly life of grace or glorie Secondly after this birth all old things must passe away and euery thing must become new he that is washed is all cleane And therefore there must be 1. a new light in the minde and vnderstanding conceiuing the things of the spirit of God For as the further blinding of men is a note and brand of a reprobate so is it a note of one begotten to God to be renewed in knowledge Col. 3.9 Secondly there must be a newe qualitie in the will readie to heare the voice of Christ in all things and obey it The Scripture noteth it a marke of an vngodly wretch to be further obdurate and hardened but he that is borne of God heareth his words Ioh. 8.47 he carrieth a flexible heart vnto the word and 1. Ioh. 2.29 he that doth righteously is borne of him Thirdly there must be a new conuersation manifesting the workes and fruits of the spirit a life lead in the practise of raigning sinne and making shewe of the works of the flesh is a note of him that is lead by the flesh but he that is borne of God sinneth not 1. Ioh. 3.9 he hath sinne in him but not raigning Rom. 6.4 he doth sinne also but 1. it is not he but the sinne in him 2. it is against his heart and intention 3. he lyeth noâ— in his sinne but his course is according to the commandement and a walking after the spirit Fourthly There must be new affections as the loue of God hatred of all sinne especially in himselfe loue of good men of pietie of puritie of the light the whole first Epistle of Iohn beaâ—eth vpon this point for it is a note of one in darkenesse to hate the light to hate the brethren c. men thinke it a sound plea when they ouershoote themselues in affections speaches or actions to say they are flesh and blood and they must hate and speake their minds c. but if thou beest no more then flesh and blood thou shalt neuer come in heauen Christians are of the blood and flesh and bone of Christ and therefore must subiect themselues in all things to be ruled by his spirit Fiftly there must be meanes vsed to preserue all these as namely the spirit of prayer and supplication Zach. 12.10 a child new borne into the world crieth presently and that which doth
First in regard of God good workes haue their necessarie vses As 1. that his name may be glorified by the professors of it for it tends greatly to his praise when in such workes as himselfe hath commanded his children testifie their obedience and thankefulnesse 2. that his Gospel may be beautified and adorned of which see cap. 2.10 3. that himselfe may be pleased and delighted as men with sweete smels with such sweete smelling sacrifices as these be Heb. 13.16 Philip. 4.18 these are the myrrhe and the spice which Christ gathereth when he commeth into his garden Cant. 5.1 Secondly in respect of our neighbour these good workes of mercie and beneficence haue their excellent and necessarie vses for euerie Christian is a fruitfull branch of that vine whereby both God and man is cheared And whereas our neighbour is either vnconuerted or converted they want not their speciall vse in regard of them both First for the vnconuerted they are either elect or reprobate If they be elect they may hence be prepared to their conuersion and woone euen without the word to the liking of the word and profession which they see so holy so charitable and so plentifull in good works Thus saith the Apostle that vnbeleeuing husbands may without the word be wonne by the godly conversation of their wiues and the same Apostle exhorteth the scattered and conuerted Iewes to haue their conuersation honest among the Gentiles that they which now did speake euill of them as euill doers might by their good workes be prouoked to glorifie God in the day of their visitation But if they be wicked and belong not to God yet by the godly liues of professors they shall be 1. restrained that they cannot so boldly rush into and tumble in their sinnes as they would no more then Herodias could quietly enioy her sinne so long as Iohn Baptist was aliue Mark 6.19 2. they shall haue their mouthes stopt and put to silence when they would gladly open them wide against the truth and the professors of it And this is the will of God that by weldoing we put to silence the ignorance of foolish men 3. they shall be convinced and condemned in their consciences and so prepared for the iudgement of God and thus the Queene of the South condemned the Iewes and Noah by building the Arke condemned the old world Heb. 11.7 Secondly If the neighbour be conuerted he is either weake and then he is hereby confirmed strengthed and brought on or else he is strong and then he is further prouoked yea his heart is gladded and further knit to such a one as in whom he seeth such sparkles of Gods image to shine And thus was Titus his inward affection more aboundant toward the Corinths when he remembred the obedience of them all so was Pauls also by the faith and grace of the Philippians 1.5 Thirdly in regard of our selues they haue many necessarie and profitable vses As 1. to make our election sure to our selues 2. Pet. 1.10 2. we may by them discerne the soundnesse of our owne graces as sauing knowledge will be operatiue liuely faith will be working effectuall loue will be an hand giuing out sound hope will be purging Christian thankfulnesse wil appeare in good works which are called sacrifices of thanksgiuing true charitie and mercifulnesse will go beyond that mouth-mercie of which Iames speaketh for else all is vnsound whosoeuer saith he loueth God and keepeth not his commandements is a lyar 1. Ioh. 2.3 for that loue of God or men is vnsound which is in tongue word but not indeed and truth as witnesseth the Apostle 1. Ioh. 3.18 3. by these fruits other men also may discerne the soundnes of our faith and graces for although good workes cannot iustifie the person before God yet they must iustifie the faith of the person before men and therefore Iames saith shewe me thy faith by thy workes and of Abel is said that he obtained witnes that he was righteous in that he offred a better sacrifice then Cain Heb. 11.4 4. They doe our selues good both in this life and in the life to come 1. In this life they profit vs in our outward estate and inward They bring blessing to our outward estate for God hath promised that he that watereth shal haue raine and that the mercifull man shall not want yea they drawe vpon vs not onely the blessing of God but of men also who blesse the mercifull man by many prayers which Iob made no small account of when in the depth of his distresse hereby he comforted him selfe that the blessing of the poore came vpon him Thus Onesiphorus his mercie towards Paul beeing at Rome in trouble brought the feruent prayers of so great an Apostle vpon himselfe and his house 2. Tim. 1.18 Besides this they doe our names good and helpe to purchase a good report which is better then a pretious oyntment Abraham by his workes was commended that he was iust Iam. 2.21 and of the good and mercifull man it is said that his name shall not be put out As for our inward estate they make that farre more thriuing for euerie grace is strengthened by the execrcise of it as no talent was vsed but to encrease for as prayer is increased by praying and knowledge by instructing so is loue by almes and mercie by distributing without which exercise all would rust and become as a sword kept in the scabbard till the heart become like the sluggards field ouergrowne with thornes and briars but most vnreadie to any good worke 2. In the life to come they are profitable for they procure a mercifull reward and beeing a sowing to the spirit we shall reape of them in the haruest life euerlasting yea and more they procure a proportionable measure of glorie for according to the measure of faith and grace in the worke the recompence may well be thought to be a cuppe of cold water shall not loose the reward but yet he that soweth more liberally shall more liberally reape And as in hell are degrees of torments for some shall be beaten with more stripes some with fewer and it shall be easier with some then other and yet both condemned so is it probably held that in heauen shall be degrees of glorie for some shall shine as the firmament some as the starres in which is greater light yea one starre differeth from another in glorie and this according to the gayning of talents for he that gaineth fiue talents shall rule ouer fiue cities and he shall rule ouer tenne cities that hath gayned tenne talents Not that the gayning of the talents meriteth any such recompence no more then a cup of cold water giuen to a disciple in the name of a disciple or a mite cast into the treasurie neither of which shall loose their reward but because faithfull is he which hath promised Vse 1. This doctrine meeteth with that slanderous