power to be angry with her because shee commeth so like his sonne This is to put on Iesus Christ and this is the wedding Garment without the which no man can feast with the Lord this garment is called an armour because it defendeth vs from all the assaults of the deuill the flesh and the world this garment is called a light because it is the beauty and glory of them which weare it this garment is called a kingdome because none but Kings do weare it that is they which are inthroned into the kingdome of Christ and made kinges ouer the world the flesh and the diuill This Garment Saint Paul hath sent vnto vs to goe before the king of Heauen and earth A holy garment a royall garment an immaculate Garment an euerlasting Garment whereof euery hemme is peace of conscience euery pleat is ioy in the holy Ghost euery stitch is the remedy of some sinne and saueth them which weare it Thus if wee put on Christ wee are clothed with his obedience whereby our wickednesse is couered wee are clothed with his merites whereby our sinnes are forgiuen wee are clothed with his holy spirit whereby our heartes are mollified sanctified and renewed til we resemble Christ himselfe This is the Apostles meaning to put on CHRIST so that to put on CHRIST is to put on the new man with all his vertues vntill we bee renewed to the Image of CHRIST which is like a new man amongst men they which labour to be righteous and yet beleeue that CHRISTS righteousnesse shall saue them and haue put on CHRIST truely as Saint Paul would haue them and then wee shall heare the voyce Thy sinnes are forgiuen and then wee shall haue that blessing thy sinnes are couered Hee doth not put on CHRIST but putteth off CHRIST and putteth on Beliall which fashioneth himselfe to God and to the world for as Christs coate was without seame soe they must bee without stayne that weare it therefore when we haue put on this garment we must wash our selues and pick our wayes and chuse our worke that is we must not thinke as we did nor speake as wee did but remember that we haue changed our maister and to serue him with whom wee are bound Now to learne further how wee may apply Christ vnto vs the text wil catechise it in three names that is Lord Iesus Christ the Apostle seemeth to spell out the way vnto vs how we should weare this garment First we must put him on as Lord then wee must put him on as Iesus lastly we must put him on as Christ First as Lord that is our ruler to command vs our tutor to gouerne vs and our Maister to direct vs we must be no mans seruant but his we must also put him on as Iesus that is our Sauiour in whom we trust our protector on whom we depend our redeemer on whom we beleeue we must not looke for our saluation from Angells nor Saintes nor any thing besides him for the name of Iesus signifieth a Sauiour and is giuen to none but to him for he is the only Sauiour therefore when hee is called our saluation it implyeth that there is no sauiour besides him Also wee must put him on as Christ that is a king to rule a Prophet to teach a priest to pray and sacrifice and to pacifie the wrath of God for vs. For the name of Christ doth signifie that he was anointed a King a Priest and a Prophet for man A King to rule him a Priest to sacrifice for him a Prophet to teach him So then wee put on Christ as Lord which worshippeth none but him we put on Christ as Iesus which beleeueth in none but him we put on Christ as Christ which heareth none but him beleeueth in none but him furthermore when wee put Christ first on is when we are baptised then we are sealed and consecrated to his seruice For so soone as we came into the world we vowed to renounce the world the flesh and the Deuill and to serue God we haue put on Christ againe when we are called and sanctified that is when wee cast off the old man which is corrupt with the lusts of the flesh and the pride of this life with the cares of this world and put on the new man which is regenerate in righteousnes and holines to the Image of Christ We put on Christ againe when wee receiue his holy sacrament and are partakers of his body and blood that is the merites of his obedience and passion by fayth then Christ is become ours and dwelleth in vs and feedeth vs with his grace to eternall life Now when wee haue put on Christ in these three sortes which is our garment for this world after we shal put on Christ in heauen and bee clothed with his glory and that shall bee our last vesture which shall neuer weare out Thus hath it beene set downe what is meant by putting on Christ to clothe our selues with his righteousnesse and holynesse that is to beleeue that his righteousnesse shall supply our vnrighteousnesse and his sufferings shall stand for our sufferings because hee came to fulfill the law and beare the crosse and satisfie his Father for vs that all which beleeue in him might not dye but haue life euerlasting And that wee may the better and with more strength bee able to walke in this our right path and way towards heauen wee must pray vnto our mercifull God and with all our diligence seeke vnto the meanes for the obtayning the Iewell of our saluation that is a liuely iustifying faith according to the faith of Gods elect which faith is not mans opinion and conceit as when they heare the story of the Gospell and withall there followeth no good workes nor amendment of life though they heare yea and speake many things of faith but a right faith is the gift of God as the Apostle saith and commeth from him and wrought by the holy Ghost in vs and changeth vs turneth vs into a new nature and begetteth vs a new in God as we may read in the first of Iohn and killeth the old man and maketh vs altogether new in heart minde and will and in all our affections and powers of the soule and bringeth the Holy Ghost with her this faith is a liuely thing mightie in working valiant and strong euer dooing euer fruitfull so that it is vnpossble that hee which is endued therewith should not liue a godly and an holy life and alwayes bring forth fruites of good workes Such is his nature for quick faith in the heart and liuely moouing of the spirit driueth him and stirreth him therevnto Faith then is a liuely and a stedfast trust in the fauour of God wherewith we commit our selues altogether vnto God and that trust is surely grounded in our hearts by the word of God that it cannot bee remooued with any tribulation And such trust wrought by the holy Ghost through faith maketh a man
profession of him before men Math. 10 This is that which S. Iames meaneth where hee saith Abraham our father was iustified by works when hee offered Isaack vpon the Aultar seest thou not saith hee that the faith wrought with his workes and through the workes was the faith made perfect c. that is Abraham by this meanes was knowne and declared to be iustified and his faith beeing effectuall and fruitfull by workes was thereby knowne to bee a true faith and not a ded faith for S. Iames speaketh not of the causes of iustification but by what effects we may know that a man is iustified true is the distinction therefore euen of Schoolemen themselues Christ doth iustifie a man effectiue effectiuely by working his iustification faith doth iustifie a man apprehensiue by apprehending because it taketh hold of Christ who is our iustifier And workes doe iustifie also but declaratiue declaringly because they shew that a man is iustified as hath beene said so Christ faith and workes doe all iustifie but diuersly Also it is that Barnard saith workes are via regni but not causa regnandi that is the way to the kingdome but not the cause of the raigning there And now wee see and vnderstand that faith being the onely speciall meane for euery true Christian to attaine vnto saluation and Christ Iesus the speciall cause thereof therefore it behooueth euery child of God to imbrace the benefit of the Gospel seeing God doth so mightely vse the preaching of the same to beget faith to confirm the same in the hearts of the elect so to bring them to saluation We shold greatly therfore esteem of the preaching of the word and haue it in great price as in the 1. Cor. 1.18.21.24 Tim. 4.16 2. Tim. 3.15 Ioh. 5.25 The grace of God and saluation is giuen vnto them onely that haue faith and beleeue in Christ for they onely are iustified Mark 16.16 Therefore neither doth saluation nor the doctrine therefore belong at all vnto infidels or vnbeleeuers Ioh. 3.18 As vnto the beleeuers the Gospel is the power of God vnto saluation so vnto the vnbeleeuers it is the sauor of death vnto death because they either condemn or corrupt it 2. Cor. 2.15.16 The promise of saluation belongeth not onely vnto certaine men as Prophets Apostles but generally vnto all beleeuers Mark 16.16 wherefore no man ought to dispaire or to thinke himself exeÌ„pted but repent beleeue only Lu. 8.50 The Maiesty and excellency of the gospell must needs be great seeing in times past it was promised by the Prophets as a singular and admirable guift being thus promised was commended in wryting for the perpetuall nourishing of the hope of the faithfull The Gospel or Euangel by the very sound and signification of the word is discerned from the law the gospell to speake properly is not a doctrine teaching precepts or perfecter Counsels then the law of God but a doctrine bringing from heauen most ioyfull newes touching the sauiour and grace of God in Christ towards all such as by faith lay hold on the Mediator Hereupon Christ said that the eies and eares of his disciples were happie when they had heard the preaching of the Gospell and seene the same confirmed with miracles for that they saw and heard those things which many Kings and Prophets desired to see heare and yet could not But wee at this day are no lesse happy then the Disciples yea we are much more happy now theÌ„ they were then for albeit they saw Christ in the flesh and heard him teach yea at that time they had not heard that hee died for vs and that our sins being altogether washed away by his death that he had risen againe froÌ„ death ascended into heauen and sat at the right hand of God the father all which are in the gospel declared to vs. By the bookes of the new Testament we bee taught also that Christ afore promised which is God aboue all things most blessed for euer euen he which was shadowed in the bookes of the old Testament and in sacrifices figured that he was sent at the last from the father the self same time which the father did constitute within himself at that time when all wickednesse abounded in the world then he was sent this Iesus our Sauiour being borne in the flesh suffered death and rose again from the dead which acts of his were not done by him in respect of the good works of any man for we are all sinners but that this God our father should appeare true in exhibiting the aboundaÌ„t riches of his grace which he promised and that through his mercy he might bring vs to saluation Wherevpon it is euidently shewed in the new Testament that Iesus Christ being the Lambe the true sacrifice of the world putting away the sins of men came into this world to purchase grace and peace for vs with the father washing vs from our sinnes in his blood should deliuer vs from the bondage of the Diuill whom by sinne wee did serue and so we should bee adopted by him to be the sonnes of God and heires with him of that most excellent and euerlasting kingdome Now that we should acknowledge this singular and excellent benefit of God towards vs Almighty God giueth vs his holy spirit the fruit effect of which is faith in God in his Christ for without the holy Ghost by which we are instructed sealed neither can we beleeue that God the father sent Messias nor yet that Iesus is Christ So no man saith S. Paul can say that Iesus is the Lord but by the holy Ghost the same spirit witnesseth to our spirits that we are the children of God and powreth into our bowels that charity which S. Paul describeth to the Corinthians Furthermore that holy spirit doth giue vs hope which is a sure looking for eternall life whereof hee himselfe is the certaine token and pledge Also hee giueth vs spirituall gifts of which Paul writeth to the Galathians therefore the benefit of faith is not to be despised or so little to be set by for by the meanes of this trust and fayth in Christ which worketh by charity and sheweth it selfe forth by the works of haritâ—â—y moouing men therevnto we are iustified and sanctified that is to say God the father of our Lord Iesus Christ which is made our father also by him being our brother doth accompt vs to be iust and holy through his grace through the merit of his sonne Iesus Christ not imputing our sinnes to vs so farre forth that wee should suffer the paines of hell for them Finally Christ himselfe came into the world to the intent that we through him being sanctified and clensed from our sinnes following his will in good workes should deny the things pertaining to the flesh and freely serue him in righteousnes and holines all the dayes of our liues And that by good works which God hath prepared for
man is so perfect as can be in this sinfull life put all these together and it is as if S. Paul should say Quench not the spirit by dispising of prophesying neither dispise prophesying because all do not preach alike but rather when you heare some preach one way and some another way doe you trye their doctrines by the Scriptures as the men of Berea did and then chuse that which is best and soundest and truest hauing alwayes such an eye to the truth that thou abstaine from all appearance of error so zealous the holy Ghost would haue vs of our fayth that wee set no atticle vppon our religion but that which is an vndoubted truth The spirit is quenched as our zeale our faith and our loue are quenched with sinne euery vaine thought euery vaine word and euery wicked deed is like so many droppes to quench the spirit of God some quench it with the busines of this world some quench it with the lusts of the flesh some quench it with the cares of the mind some quench it with long delayes that is not applying the motion when it commeth but crossing the good thoughts with bad thoughts and doing a thing when the spirit saith doe it not some-time a man shall feele himselfe stirred to a good worke as though hee were led to it by the hand and againe he shal be frighted from some euill thing as though he were reprooued in his eare then if he resist he shall streight seele the spirit going out of him and heare as it were a voice pronouncing him guilty and shall hardly recouer his peace againe therefore Saint Paul saith grieue not the spirit shewing that the spirit is often grieued before it bee quenched and that when a man begins to grieue and checke and persecute it that is vntill hee seeme to haue no spirit at all but walketh like a temple of flesh It is ment by the spirit the gifts and graces of the spirit the spirit of God is the spirit of wisdome and the spirit of truth No man saith Paul can say that Iesus is the Lord but by the holy ghost Againe the spirit helpeth our infirmities the same spirit beareth witnesse with our spirit that wee are the children of God it is hee that leadeth vs into all truth and openeth our hearts to vnderstand and guideth our feete into the way of peace O dispise not the wisdome of the spirit refuse not his helpe but seeke it that you may be strengthned Comfort your selues in his testimony of your adoption quench not the light he hath kindled in your hearts disdaine not his leading abuse not his mercy Abuse not the time of your visitation let not so great mercy of God bestowed on you be in vaine fulfill not your owne wils Abstaine from fleshly iusts walke in the spirit defire the best gifts and let euery man as hee hath receiued the gift so minister the same to another as good disposers of the manifold graces of God Dispise not prophecying THis admonition is as it were the keeper of the former for by prophecying the spirit is kindled and without prophecying the spirit is quenched and therefore after Quench not the spirit saith Paul shewing that as our sinne doth quench the spirit so prophecying doth kindle it this you may see in the disciples that went to Emaus of whom it is said when Christ preached vnto them out of the law and the Prophets the spirit was so kindled with his preaching that their hearts waxed hot within them This is no maruell that the spirit of man should be so kindled and reuiued and refreshed with the word of God for the word is called the food of the soule take away the word from the soule and it hath no food to eate as if you should take food from the body the body would pine therefore Salomon saith without preaching the people perish therefore hee which loueth his soule had no need to dispise prophecying for then hee famisheth his owne soule and is guilty of her death Prophecying is the preaching and expounding the word of God and hee is called a Prophet and doth prophecy that openeth vnto vs the will of God dispise not therefore to heare the word of God preached turne not away thine eare from vnderstanding God giues power to his word that it may worke according to his good pleasure it will let thee see the weaknesse of thine error and settle thee in the way wherein thou shouldest walke if it had beene dangerous for thee to heare the prophecying of the Gospel he would not haue sent his disciples into the world to preach it if Lidia should not haue liked to heare Paul preach how might she haue known God if those great numbers which heard Peter and were conuerted had dispised prophecying and would not haue heard him declare the grace of the gospell vnto them they had neuer considered the great mercy of God nor sought to bee instructed in their saluation faith commeth by hearing saith the Apostle This hath beene the meanes by which Christ hath giuen knowledge to Kings and Princes and all nations it hath pleased God saith Paul by foolishnesse of preaching to saue them that beleeue 1 Cor. 1. dispise not then to come to the Church of God to pray with the congregation of the faithful to heare the Scriptures of God read and expounded it is the blessing of God offered vnto thee he that dispiseth it shal be dispised of the Lord and he shal be left in darkenesse thus much for the negatiue parts which we must not doe It followeth to try all things and keepe that which is good AFter dispise not prophecying it followeth trie all things as if hee should say but for all that trie prophecying least thou beleeue errour for truth for as amongst Rulers there bee bad Rulers so among Preachers there bee false Preachers this made Christ warne his disciples to bee ware of the leauen of the Pharisies that is of their false doctrine this made Iohn say trie the Spirits therefore wee reade in the Acts 17.11 How the men of Berea would not receiue Pauls doctrine before they had tried it and how did they trie it It is said they searched the Scriptures this is the way which Paul would teach you to trie other whereby he was tried himselfe thereby you may see that if you vse to read the Scriptures you shal be able to trie all doctrines for the word of God is the touchstone of euery doubt like the light which God made to behold all his creatures so is the Scriptures to decide all questions euery doubt must come to the word and all controuersies must be ended at this tribunall the Scripture must speak which is right and which is wrong which is truth and which is error and all tongues must keepe silence to heare it A man trieth his friend before he trust him and shall not wee trie our faith which must saue vs Saint Paul saith Let euery
of a true Christiā which the Apostle S. Paul giueth vnto the Thessalonians the first the 5.16.17.18 saying Reioyce euermore pray continually In all things giue thankes from these are to bee gathered many profitable instructions For the first to reioyce euermore It is not an indifferent thing to reioyce and not to reioyce but we are commanded to reioyce to shew that wee breake a commandement if we reioyce not but here God commandeth to reioyce as though some men did not reioyce enough therefore you must vnderstand to whom he speaketh thus in the Psal 149.5 It is said let the Saints bee ioyfull with glory not let the wicked reioyce and in Esay the 40.1 Comfort my people not comfort my enemies shewing to whom this Commandement of Paul is sent Reioyce euermore it is not in this as Christ saith That which I say vnto you I say vnto all but that which I say vnto you I say vnto all Salomon saith fiue times that this is the portion of man vnder the sunne to receiue in the gifts of GOD with thankfulnesse and to reioyce in them Hee which would haue vs holy as Hee is holy would haue vs ioyfull as Hee is ioyfull Hee which would haue vs doe his will vpon earth as the Angels doe in heauen would haue vs reioyce vpon earth as the Angels reioyce in heauen Hee which hath ordained vs the Kingdome of Saints would haue vs reioyce that wee haue such a Kingdome to receiue Therefore he saith to his disciples reioyce that your names are written in the booke of life the spirit of God is called the comforter because wee should haue ioy in it I will send you the Comforter saith Christ to shew that they which haue the spirit haue comfort too and they which resist comfort resist the spirit therefore the sonne of God is called the consolation of Israell and that ioy is where Christ is as the light is where the sunne is therefore the cheifest ioy is called the ioy of the holy ghost to shew that they haue the chiefest ioy that haue the holy ghost and the greatest peace is called the peace of a good conscience to shew that they haue the greatest peace which haue a good conscience therefore the faithfull are to bee annointed with the oile of ioy Esay 61.3 As though ioy were their countenance therefore they are said to be clothed with the garment of gladnesse as though gladnesse did compasse them like a garment Saint Paul in all his Epistles doth ioyne grace and peace together to shew that the peace of God doth follow them which haue the grace of God It is said in Deut. 30.9 That God reioyceth to doe vs good and in the 28. Deut. the Iewes are reprooued because they reioyced not in the seruice of God As the Lord loueth a cheerfull giuer so he loueth a cheerefull seruer and a cheerefull preacher and a cheerefull hearer and a cheerefull worshipper as Dauid saith Let vs sing heartily vnto the Lord shewing as it were a tune which delighteth Gods eares that is you must giue heartily you must loue heartily you must obey heartily and when you doe all these things heartily then you shall doe all things cheerefuly Therefore now I may say vnto those which resist comfort and nourish griefe as the Prophet saith who hath required these things of you God doth require no sorow but the sorow for sinne no feare but the feare to sinne no care but the care to please God nay he hath forbidden all care else and therefore Saint Paul saith Cast your care vpon him although God did not alow vs to care he sent his Apostles with this charge to cast their care vpon him as we doe cast our sinnes vpon Christ for God hath commanded vs to labour and not to care but care hindreth our labours As we are taught to discerne of spirits and doctrines so we must discerne of care and sorrowes when we sorrow for any thing but sin our sorrow is murmuring for the sorrow of the heart saith Salomon is the consuming of the bones that is it will pull downe the strongest man that is therefore let no man drinke of sorrow before hee tast it for the charge is not to get thy lyuing with care of the minde but with the sweat of thy browes Now as Saint Iames saith Resist the diuell and he will flie from you so resist sorrow and it will flie from you This is all the care and all the feare and all the repentance which euer could be found in the Scriptures therefore let vs pray to God euery day to turne all our ioy into the ioy of the holy Ghost and al our peace into the peace of conscience and all our sorrow into the sorrow for sinne and all our feare into the feare to sinne and so wee may reioyce and sorrow together feare and hope together that is haue one eye to the law to keep vs from presumption and another eye to the Gospell to keepe vs from dispaire and then this comfort is sent to vs Reioyce euermore or else wee haue nothing to doe with it It followeth the next duty to pray continually AFter reioyce continually hee biddeth vs pray continually shewing that it must be such reioycing continually that we may pray continually too or else he doth not alow vs to reioyce how can these two ioyne together pray and reioyce some if they should pray cannot reioyce for their hearts nay their heartes are sick vntill their prayer be done this is the difference betweene the reioycing of the wicked and the godly The comfort of the wicked is like a compounded medicine made of many mixtures for there must be piping and dancing and piping feasting and dallying at the game or else they cannot be merry but the comfort of the godly is like a light in the ayre which shineth when no matter is seene so the godly reioyce when no cause is seene if they doe but thinke vpon God they reioyce straight-way if there be but a prayer and a thankfulnesse and a meditation these are instruments enough for them and they can be as merry as Birds in May the reason of it is this As Christ sayd I haue another meat which you know not of so the godly haue another ioy which the world knoweth not of of this ioy a man may reioyce continually And therefore Salomon sayth a good conscience is a continuall feast Pro. 15.15 that is a continuallioy Thus Saint Paul ioyneth reioyce continually with prayer continually as if he should say by this you shal know whether you reioyce well if you can pray to that is if thy reioycing mooue thee to pray as the ioy of the Angels maketh them praise God and sing holy holy holy alwaies vnto him All this doth conclude that as we should doe Gods will on earth as it it is done in heauen so wee should reioyce in earth as they reioyce in heauen and then this ioy is a signe of another ioye
whereby wee are made religious and so become capable to receiue those graces which come thereby In this third part is the way it selfe which is the principall NOw it followeth in this third part which is the principall because it concerneth the way it selfe which bringeth to eternall happinesse And therefore there is none can attaine to finde this way and walke in it but the renued and the regenerate man For Saint Paul saith plainely That the naturall man knoweth not the things of the spirit of God neither can vnderstand them because they are spiritually discerned 1. Cor. 2.14 Therefore saith the Apostle in the 12. to the Romans Be yee changed in the renuing of your minds that yee may prooue what the good will of God is acceptable and perfect When Paul had forbidden the Romans to fashion themselues vnto the world hee sheweth them another fashion which hee calls the renuing of the minde this fashion is called the wedding garment which euery man must weare that comes to the banquet of the King So Paul here calleth them to the old fashion againe which was vsed in Adams time that is in the image and fashion wherein we were created at the first Now the reason followeth what benefit the renued minde hath that is yee may prooue what the will of God is As if he should say this is the fruit of your regeneration when your minds are renued you shall know many things which are hid from you for you shall bee able to iudge doctrins who preach truth who preach error And you shall vnderstand the will of God what hee would haue you to do and what hee would haue you to flie for this new knowledge wil not abide but in new minds the mind renued knoweth God so that this scripture may be called the path to knowledge or the way to sound the minde of God It may be said why doth nor the word of God teach vs the will of God yes but no man doth vnderstand this word but he which hath a new minde for as the Sunne is not discerned by any light but by his own light so no spirit can interpret the scriptures but by the same spirit which writ it which is called the holy spirit because it is holy makes vs holy is the especiall mean of our regeneration and new birth whereby we may prooue what the will of God is It is said in Eccl. 2.26 To a man that is good in his sight God giueth wisdom knowledge therfore though you haue seene cunning Lawiers by much reading expert Phisitions by long study yet you could neuer see a perfect found iudicial diuine without holinesse Salomon saith the knowledge of good things is vnderstanding Prou. 9. So none but they which are holy haue this vnderstāding he which cannot say with Dauid My heart meditateth a good matter cānot follow with Dauid My tongue is the Pen of a ready writer he which bids vs not to cast Pearles before Swine doth stay his owne hand from casting knowledge to the vngodly For when wee will learne Diuinity wee must goe aside from the world and sequester our sinnes and lift vp our minds aboue the earth or else it will not stay with vs There is an Herbenger which goeth alway before the knowledge of God to prepare the way And this is loue the bonde of perfection They which haue loue saith Iohn know God 1.4 but they which haue not loue know not God though they haue neuer so much knowledge besides for hee that cannot say with Saint Paul I haue the spirit of Christ cannot say with him I haue knowledge Holy men were alwayes interpreters of Gods word because a godly minde easilest pearceth into Gods meaning according to that in Math. 5.6 The pure in heart shall see God And that in Iohn 7.17 If any man will doe Gods will hee shall vnderstand the doctrine whether it be of God or no. And in the Psal 19. They which keepe thy precepts haue a good vnderstanding And that in the 1. Cor. 2.15 The spirituall man vnderstandeth all things And therefore the feare of the Lord is not onely called the beginning of wisdome But in the Prou. 2.5 it is taken for Wisdom it selfe As when Christ taught in the Temple they asked how knoweth this man the Scriptures saying hee neuer learned them So it is a wonder what learning some men haue which haue no learning like Prisilla and Aquilla poore Tent-makers which were able to schoole Apollos that great Clarke a man renowned for his learning What can bee said to this but as Christ sayd Father so it pleaseth thee so the holy and righteous men cannot giue any reason why they conceiue the words of God so easily and the wicked doe conceiue them so hardly but that Gods brings the meaning suddenly into their hearts As it is said in Luke 24.25 That Christ opened the vnderstanding and made them vnderstand the Scriptures So we read in the Pro. 1.23 Wisdom promiseth to the righteous If yee will turne at my correction I will powre out my hear vnto you and make you vnderstand my words There is a kinde of familiarity betweene God and the righteous that hee makes them of his counsell as Salomon saith Prou. 3.32 his secrets are with the righteous And Dauid in the Psal 25. His secrets are with the righteous And Dauid in the Psal 25. his secrets are reuealed vnto them that feare the Lord. For as the windowes of the temple were large within and narrow without so they which are within the Church haue greater light then they which are without For the spirituall man saith Paul searcheth the deepe things of God but the naturall man perceiueth not the things of God Thou hast reueiled these things to babes saith Christ but thou hast hid them from the wise of the world My sheepe heare my voyce the reason of this Paul setteth downe in a word saying The wicked cannot vnderstand heauenly things because they are spiritually discerned 1. Cor. 2.14 Therefore how should hee discerne them that hath not the spirit for this cause Wisdome is not said to be iustified of any but of her owne children Math. 11.9 Neither doth Christ say that any sheepe heare his voyce but his owne sheep they follow their Shepheatd they heare his voyce they vnderstand his law they iudge of his iudgments they haue the measure of his word All is open and plaine and manifest vnto them they search deeper and iudge righter and know soonest And though they haue no learning yet they haue better iudgement then the learned Therefore bee renued that yee may know the good and perfect and acceptable will of God which must make vs good and perfect and acceptable our selues Because we will not renue our minds therefore we are ignorant of so many things which we should know And vntill wee be willing with diligence to follow the word of God and to make it a Lanthorne c. wee shall
glad lustie cheerefull and true-harted vnto God and vnto all creatures so that it is vnpossible to seperate good life and good workes from this faith euen as it is impossible to seperate heate and burning from the fire Therefore take heed to thy selfe and beware of thine owne fantasies and imagination which to iudge of faith and good workes that thou wilt seeme wise when in deed thou art starke blind Pray vnto GOD therefore that hee will in mercy vouchsafe to worke this true faith in thine heart or else shalt thou remaine euermore faithlesse Now it is for euery true Christian to know and vnderstand that they are accepted iustified and at peace with God only through fayth in Christ our sauiour and that workes are to be set apart in the only poynt to bee any cause of our iustification with fayâ—h yet hope and charity follow the same saith by which we are iustified in the regenerate that are the Children of God yet wee are not iustified by them no nor by fayth as of it owne vertue othervise then instrumentally as apprehending the righteousnes of Christ which is without vs and is no otherwise ours then by imputation for as a good tree hath good fruites necessarily so hath a right fayth good life and good workes but then good workes though they bee not seperated from fayth yet they are seperated from being any cause of iustification with fayth As the Apostle Saint Paul maketh diuers and sundry arguments for the proofe thereof As in the 3. to the Rom 20.21.22 c. where he testifieth that by the workes of the law no flesh could be iustified in the sight of God for by the law commeth the knowledge of sinne But now sayth hee is the righteousnesse of God made manifest without the law hauing witnes of the Law and the prophets To wit the righteousnesse of God by the faith of Iesus Christ vnto all and vpon all that beleeue For there is no difference for al haue sinned and are depriued of the glory of God But are iustified freely by his grace through the redemption that is in Christ Iesus Whom God hath set forth to be a reconciliation through faith in his bloud to declare his righteousnesse by the forgiuenesse of the sinnes that are past To shew at this time his righteousnesse that he might be iust and the iustifier of him that beleeueth of Iesus Christ Now the Apostle when he had testified that wee are iustified by grace through faith and not by workes concludeth by posing a question and giuing answer thereunto saying where then is thy reioycing it is excluded by what law of workes nay but by the law of faith affirming with a conclusion wee hold that a man is iustified by saith without the works of the law Againe know this that a man is not iustified by the workes of the law but by the faith of Iesus Christ and we haue beleeued in Iesus Christ that we might be iustified by the faith of Christ and not by the workes of the law because that by the workes of the law no flesh shal be istified Gal. 2.16 For if there had been a law giuen which could haue giuen life surely then righteousnesse should haue beene by the law but the Scripture hath concluded all vnder sinne that the promise by the faith of Iesus Christ should bee giuen vnto them that beleeue Gal. 3.21.22 Yee are abolished from Christ saith the Apostle whosoeuer are iustified by the law yee are fallen from grace for wee through the spirit waite for the hope of righteousnesse through faith Gal. 5.4.5 Againe by grace wee are faued through faith and that not of our selues it is the gift of God not of workes least any man should boast himselfe for wee are his workemanship created in Christ Iesus vnto good workes which GOD hath ordeyned that wee should walke in them Ephes 2.8.9 The Apostle saith that the promise that Abraham should bee heire of the world was not to Abraham or to his seed through the law but through the righteousnesse of faith for if they which are of the law bee heires then is faith but vaine and the promise made of none effect Rom. 4.13.14 For if righteousnesse come of the law then is Christ dead in vaine Gal. 2.21 Besides many other places in the Scriptures which tend to the same purpose as to the Gal. 3.11 Ephes 3.9 Rom. 4.5.6 Titus 3.5 2. Tim. 1.9 Heb. 2.4 Now it followeth to bring some arguments and reasons to prooue that man is iustified by faith onely and not by workes The first is that whereby man shall liue for euer by that also hee shall be iustified By faith in Christ Iesus man shall liue for euer ergo by faith also man shall be iustified For as wee attaine to eternall life for Christ his sake beeing apprehended by faith So for his sake wee are pronounced for iust and absolued from the guilt and punishment of eternall death therefore these two propositions are conuertible A man iustified shall liue for euer and a man liuing for euer is iustified these effects of iustification is in the holy Scriptures attributed vnto this onely cause Faith for what is more knowne then that saying So GOD loueth the world that hee hath giuen his onely begotten sonne that whosoeuer beleeueth in him should not perish but haue eternall life It is sayd by the Prophet Abacuck 2.4 The iust man shall liue by his faith and what is more manifest then that beeing iustified by faith wee are at peace with GOD. Rom. 5.1 So then if man bee iustified by his faith that is by the righteousnesse of another to wit Christ apprehended by faith then is hee not iustified by his owne righteousnesse For man is saued either by his owne righteousnesse or by the righteousnesse of another But man is saued by the righteousnesse of another namely by the righteousnesse of Christ as is declared by Abacuk Ergo man is not saued by his own righteousnesse wherefore if man should bee iustifyed by his workes then should hee also liue by his workes But by the testimony of Baruk man shall not liue by his workes but by faith onely For workes that are wicked and doe nothing else but prouoke Gods wrath deserue no reward or recompence much lesse doe they deserue righteousnesse and eternall life But the workes of all men are wicked and doe nothing else but prouoke GODS wrath ergo the workes of no man but CHRIST onely deserue any reward or recompence much lesse doe they deserue righteousnesse and eternall life How Faith doth iustifie and how workes GOD doth commend vnto all the world the adioyning of outward workes to inward faith Consonant vnto which is Paul the Apostle when hee requireth a faith that worketh by loue and telleth vs that aswell with the mouth wee confesse vnto righteousnesse as with the heart beleeue vnto saluation Rom. 9. Also our Sauiour him-selfe who requireth to the inward acknowledging of him in the heart the outward
spoken of Christ in special in 40. Psal thou hast loed righteousnes and hated iniquity must be verrified and in some measure accomplished in al the members of Christ they must loue righteousnes and hate iniquity this is the difference that the Apostle putteth betweene the children of God the children of the Deuil that the children of God both loue do righteousnesse and the children of the deuill loue sinne and doe it 1. Iohn 3.6.7 Let no man therefore thinke that he is predestinated to saluation vnlesse he feele and find in himselfe the effects and fruits of predestination for those whom God hath predestinated them also in his good time he calleth Ro 8.29.30 not vnto vncleannesse but vnto holinesse 1. Thes 4.7 and whom he hath called them also hee iustifieth and indueth with the grace of sanctification Ro. 6. and whom he iustifieth them also he glorifieth Ro. 8 if any be ingrafted into Christ by a liuely fayth hee cannot but bring forth the fruit of god life Iohn 15. And whosoeuer doth not bring forth such fruit it is a certaine note that he is not yet grafted into Christ None can say that they are grafted in Christ and shall be saued by him but only those in whom the new worke of regeneration is wrought and doe by the inward work of the spirit feele Christ to be theirs for it is the sanctifiing spirit that giueth feeling in this point For as the Vine branch cannot liue and bring forth fruit except it abide in the Vine no more can we except we abide in Christ and be truely grafted in him by a liuely fayth none can haue any benefit by him but they only which dwell in him none can liue by Christ but they which are changed into Christ none are partakers of his body but they only which are in his body none can be saued by Christ crucified but they which are crucified with Christ noue can liue with him being dead but those which die with him being aliue Therfore let vs roote downward in mortification that we may shoote vpward in sanctification Let vs dye to sinne that we may liue to righteousnes Let vs dye while we are aliue that wee may liue when we are dead Let vs not therefore flatter nor deceiue our selues as though we had true fayth when wee haue not the true fruites of fayth for as the sun cannot be without light nor the fire without heat no more can a sauing faith bee without good workes which are the fruites and effects thereof The penitent theef had but a short time of repentance yet in that short time he wanted no good works to declare his fayth by Luk. 23.40.41 for no sooner was it giuen him to beleeue in Christ but that presently he maketh answer on the behalfe of Christ and cleareth him of all amisse herebuketh his fellow for his incredulity he confesseth the greatnesse of their sinne and their iust punishment for the same he acknowledgeth Christ to be the Lord and calleth vppon him Therefore it is not enough for vs to say we haue faith the diuills haue a kinde of faith Iames 2.19 nor it is not enough for vs to come to the Church onely and to call vpon the Lord for to say Lord Lord wil not serue thy turne Math. 7.21 nor it is not enough for the preacher to preach vnto vs for vnto some that haue preached in the name of Christ it shal be saide at the last day Depart I know you not it is not enough for vs to be onely hearers of the word for then we deceiue our selues Ia. 1.22 but you that say you haue faith must shew it by your deedes Ia. 2.17 And you that come to call vppon the Lord must depart from iniquity 2. Tim. 2 19. And they that preach vnto vs must practise that themselues which they preach and be an example of holy life for vs to follow 1. Pet 5.3 and we that are hearers of the word must be doers of the same and then we shall be iustified Ro. 2.13 There are 10. special notes to be required of al those that shal be able to walke in this holy heauēly way which leadeth to eternal saluation 1. The first is he must be a new creature 2. Cor. 5.17 Ro. 12.2 2 Secondly he must haue fayth according to Gods elect therby we are at peace with God 3 Thirdly he must not liue after the lust of men but after the will of God 1 Pet. 4.2 4. Fourthly hee must walke as Christ hath walked Ioh. 2.6 5. Fiftly he must not walke after the flesh but after the spirit Rom. 8.1 6. Sixthly he must be zealous of good works Titus 2.14 7. Seuenthly hee must die to sinne and liue to righteousnesse Rom. 6.14 8. Eightly hee must bee holy and vnblameable Colos 1.22 9. Ninthly hee must crutifie the flesh with effects and lusts Gal. 5.24 10. Tenthly and last hee must serue God in righteousnesse and true holinesse all the daies of his life Luk. 1.75 God requireth true and vnfained holinesse wash you saith the Prophet Esay 1.16 Make you cleane take away the euill of your workes from before mine eyes cease to doe euill this is the Commandement of God that so wee should bee pertakers of his heauenly nature As he which hath called you is holy so bee yee holy in all manner of conuersation saith Saint Peter Our bodies are the temples of the holy Ghost saith the Apostle to the Cor. 6.15 and therefore glorifie God in your bodies and in your spirits for they are Gods in these bodies we shall rise out of our graues and appeare before the Iudgement seate of God in these bodies we shall sit vpon the twelue tribes God shall crowne them with glory and honour keepe these vessels cleane these are precious keepe them in honor keepe them in holinesse make not the members of Christ the members of the deuil shame not your bodies shame not your selues The Scripture teacheth vs manifestly that none shall become pertakers of the glorious rysing againe wherein consisteth the full measure of our felicity but those which haue endeuoured here to die vnto sinne and to liue againe in newnesse of life which is called the first resurrection euen by the spirit of Christ whom all true Christians haue clothed themselues with all and which haue mortified the deeds of the flesh which haue put off the old man with his workes and put on the new man according to the Image of him that created vs and which haue clensed themselues heere from all vncleanesse both of body and soule and that is the reason why Saint Paule hauing said that when Christ appeareth we also shall appeare with him in glory doth forewarne vs to mortifie our members that are vpon earth whereby hee doth vs well to vnderstand that this mortification must goe before in vs here if we purpose to attaine to glory The same Paul telleth vs that our bodies shall be quickned by reason of
Christs spirit which shall haue dwelling in vs heere and whereby wee shall haue repressed all our former affections Saint Iohn protesteth that whosoeuer putteth his trust in Christ doth purge himselfe after the example of Christ To bee short there are infinite places touching this poynt in the holy Scriptures and though there were no more but this one that is vttered so often namely That the vnrighteous shal not inherit the kingdome of God it might bee enough to content vs withall and to put vs in feare and make vs to come to the true and earnest repentance It is comfortably sayd God hath commanded vs to beleeue in his sonne and for beleeuing in him he promiseth vs euerlasting life so that all they which beleeue in Christ taking him for their Sauiour and applying to themselues al the benifits which he hath purchased for vs by his death are in the right way But who bee these beleeuers euen they sayth the Apostle which walke not after the flesh but after the spirit they which take paynes to frame them-selues to the will Christ into whose body they are grafted and vnto whom they bee knit together as his liuely members they which endeuour to loue God and to giue ouer the loue of themselues and of the world they which haue their whole conuersation in heauen they which loath their former life and for feare of falling there-into againe doe the more watch and looke the wariler to their thoughts deuices words and deeds they which feeling their owne weakenesse and infirmities make incessant praier to God for the spirit of strength and steadfastnesse and they which feele their coldnesse vnlustinesse doe craue the spirit of feruentnesse earnestnesse they which do in the time of aduersity keepe themselues from murmuring endeuor to be patiēt they which be thinke themselues of Gods benefits yeeld him thankes for them they which striue themselues to succor the poore needy both in body soule and at a word they which crucifie the flesh with the affections and lusts thereof For in so much that they in whom these fruits are not found wee make the talent of faith to preuaile in such manner as hath beene said cannot be said to bee in the number of true beeeuers and faithfull ones notwithstanding though they pretend some countenance of honesty and therefore much-lesse can those bee said to bee of that number in whom the workes of the flesh are aparant But some fleshly Christian will say still that as for him he is clothed with the righteousnesse of Christ and that the perfect obedience which Christ hath yeelded to God his Father in satisfying the law is imputed vnto him as if he himselfe had yeelded it And to bee short that he is reckoned for righteous by his faith so as none of all his imperfections are to bee made account of If thou list to beguile thy selfe thou maist but it wil be to thy harme and confusion indeed Christ laieth not our sinnes to our charge if wee beleeue a right in him neither shall all our imperfections hinder the vertue and efficacie of his death But to beare thy selfe in hand that Christ holdeth thee for righteous when thou giuest thy selfe to vnrighteousnesse and hast no other care but to follow thine owne inordinate lustes it is not only a doing great dishonour vnto him but also a scorning of him for his redeeming of thee But Saint Iohn saith manifestly that as Christ is righteous so hee that worketh righteousnesse is righteous and that hee which sinneth is of the deuill yea and he saith moreouer that the thing wherein the children of God doe shew themselues to differ from the children of the deuill is that the one sort worke righteousnesse and the other sort worke sinne And of a truth I cannot tell how Gods true Children who are al true Cristians could otherwise be better marked out then by their aplying of themselues night and day to doe what-soeuer is pleasant and acceptable to their heauenly father whome because they know to be righteous they also doe wholy endeuor themselues to doe righteous thinges wherein they shew themselues to be borne of God as Sainr Iohn sayth further If you know that God is righteous know ye also that whosoeuer worketh righteousnes is borne of God Moreouer how can it come to passe that the true Christians should not giue themselues to righteousnesse seeing they haue Christs spirit to guid them for he that hath not Christs spirit sayth the Apostle is noe Christian which beeing holy of himselfe cannot but driue foreward the party to all holines whom he possesseth And it cannot be but that he must needes bring forth his fruites which are louingnesse goodnesse quietnesse mercifulnesse meekenesse faithfulnesse mildnesse and stayednesse to be short it cannot be but that hee must needes alter the whole man both within and without to make a new creature of him For sith that CHRISTS life was not set forth vnto vs all onely to make aledgement of it or to make a wondring at it in wordes but to be followed by vs it is the marke wherevnto wee must bend in drawing to perfection as neere as is possible and as much as our frailty can afford And otherwise seeing we be towled therevnto by Iesus Christ himselfe not only in wordes but also in examples which are as liuely portratures of the life which wee ought to lead heere in wayting for his glory and glorious comming againe wee cannot exempt our selues from it without preiudice of our saluation no nor yet without be wraying that we haue no lust to it for were we rightly desirous to become happy and to attaine to the endlesse life which is promised vs in CHRIST wee could not shew it better in taking the way thereto whereby wee may and must attayne vnto it And that way is none other then to beleeue in Christ and to walke as he walked and that is Saint Iohns meaning where he sayth that hee which sayth he dwelleth in Christ ought to walke as he walked that is he ought to endeauour to liue as be liued And certes it is not possible that they which are vnited and knit vnto Christ as his members should not be touched with desire to resemble him and to follow his steppes for the very thing wherein the vnion and coniunction is shewed is that the members doe shew themselues to be of the same that the heade is and where that is not done it is an euident proofe that the member is rotten senceles and voyd of life which is in the head Not without cause therefore doth Saint Paul say that we must be of the same mind which Iesus Christ was of for thereby his meaning is to giue vs to vnderstand that we which are members of Christ must be answerable to him in vnion of affection and will which thing he teacheth yet more plainely in another place where he sayth that we be grafted into Christ after the likenes
Now we are to consider more perticularly the benefit of praier of all our duties this is the onelie dutie vnto GOD which is giuen to none but God according to that Him onely shalt thou serue such an excellent thing is praier that is offered to none but him which Salomon calleth excellent The second it is such a pleasant thing that Saint Paul enioyneth to pray continually with reioyce continually to shew that no man hath such ioy as hee which is often talking with GOD by praier as if hee should say if thou haue skill to pray continuallie it will make thee reioyce continually for in the company of God is nothing but ioy and gladnesse of heart Thirdly it is such a necessary thing that Christ calleth his temple the house of praier to shew that we should pray in the Temple which is so necessary that GOD built a house for it and called it the house of prayer as though prayer brought God and vs to dwell continually in one house togither Fourthly if wee endeuour our selues to liue vprightly and in the feare of God according to the precise rule of his Commandements we shall finde such a heauenly life that it will make vs like the Angels which are in heauen for when wee reade GOD speaketh vnto vs because wee read his word but when wee pray wee speake to God because wee commence our suites to him and so praier maketh vs like the Angels which are alwaies singing to God The fifth it is such a sweet thing aboue all other things that wee doe for God that in the Reuelations 7. the praiers of the Saints are called incense because when they ascend to heauen God seemes to smell a sweet fauour like incense Sixthly it is such a profitable thing that it doth more good then almes for with almes I helpe but a few but with my praier I may helpe thousands praier is the rich mans almes aswell as the poore mans for Pharaoh begged for praier aswell as Lazarus begged for crummes Lastly it is so victorious and powerfull that it ouercommeth God himselfe which ouercommeth all things for if wee will ouercome our Lord as Iacob did we must ouercome him by praier this God sheweth when hee said to Ieremiah pray not for his people shewing that the praier of the righteous is of such force power that he forbiddeth them to pray when he would not grant least hee should bee ouercome this Christ sheweth againe when hee resembleth his Father to the deafe Iudge the suppliant to the importunat woman which cried vpon him and made him harken to her as if she had compelled him We read that the Iewes did preuaile more by praier then they could by fight therefore one saith hee that can pray can doe all things because hee can ouercome God ouercome the diuell which hindreth all things It hath such a hand in all things that it is like the sanctifier of euery thing it blesseth our thoughts it blesseth our speeches blesseth our actions for whatsoeuer thou doest before thou hast blessed it with praier thou hast no promise that it shall prosper or doe good therefore wee should not presume to vse any of Gods gifts or any of Gods graces without praier least that which is good doe not good but hurt vnto vs. For this cause Saint Paul teacheth vs to pray before we eate Rom. 14.6 for this cause Saint Paul praied before hee ioyrned Acts 20.36 For this cause the Israelits praied before they fought for this cause the Preacher praieth before hee preach It is a good thing to preach and yet we see they doe not pray mee to preach before they pray because Paul planteth Apollo watereth but God giueth encrease Euen so wee should not presume to exercise our faith nor our repentance nor our obedience without praier because there is no faith so perfect but it had need of praier to strengthen it there is no loue so perfect but it had need of praier to confirme it there is no repentance so perfect but it had need of praier to continue it there is no obedience so perfect but it had need of praier to direct it therefore he doth sinne which doth presume to doe any good worke without praier because he seemes to doe it by his owne power for that he craueth not assistance from God which giueth power to faith to bring forth works as well as he doth to trees to bring forth fruits Therefore no vertue hath don so much as praier hath done for all vertues haue had their power from praier aman cannot pray heartily when wrath malice or lust or such like cary his minde away this Paul witnesseth againe when hee saith how shall they call vpon him in whom they haue not beleeued shewing that none can pray but they which haue fayth and that is a signe the spirit is within if wee can pray thetfore as long as God doth not take away thy praying he hath not taken away his mercy S. Paul in his 12. to the Ro. teacheth vs a reasonable seruice to God But here he seems to ioyn an vnreasonable seruice of God for who did euer pray continually or if we should pray continually when should wee heare or preach or when should wee studdy or when should wee worke so one seruice seemeth to hinder all other seruice but indeed it doth further all other seruices and therefore wee are commanded to pray continually because we can doe nothing without prayer but if you immagine that this commandement is broken if your lippes be not alwayes going then you are out of Saint Pauls mind for Saint Paul did not pray continually with his lippes and therefore he doth not meane a lipp-prayer onely neither did Paul frequent the Temple day and night and therfore he doth not meane a Church-prayer only And further it seemes that the Iewes were not appoynted to pray at all times for they had set times of prayer and therefore wee read how Peter and Iohn went vp into the Temple at the time of prayer Therefore to pray continually is to lift vp our hearts continually vnto God and pray in our thoughts as Moyses did though he opened not his lippes and so we may pray continually As when a good man is to answer before the persecutor a thought prayeth in his heart that he may answer wisely when he is to giue almes a thought prayeth in his heart that he may doe good when he is to heare a Sermon a thought Prayeth in his heart that he may be edified and sanctified by it Thus may we pray and heare pray and speake pray and eat pray and studdy pray and work together therefore prayer seemeth a harder thing then it is for if it had beene irksome for any to pray Saint Paul would not haue ioyned prayer and reioycing together it is not hard when a man doth it and reioyceth Now if you will know what prayer is acceptable with God Iames sayth the prayer of the iust auayleth much
man be able to giue a reason of his faith is this a reason of our faith to say I beleeue so because Rome beleeueth so or not rather because the word of God doth teach me so it will not answere for them that die in heresie to say the Papists taught vs so for God saith bee not deeeiued neither by Serpent nor by Prophet nor by Angels God doth giue vnto his children the spirit of discretion and of iudgment to be wise and know what is that good and acceptable will of God be not therfore deceiued with words of mens wisdome let not the basenesse or simplicitie of any cause you resuse the message which he brings and carry not your selues to liking of al that what so euer shal be told you of such as beare a great shew and countenance this was it that deceiued the people of God they gaue eare to false teachers which led them to worship the workes of their owne hands The Scribes and Pharises seemed so graue and wise that the people thought nothing good but what they allowed they were altogether aplyable to beleeue to doe to speake and to thinke whatsoeuer the Pharises willed them Christ saith bewane of false Prophets which come to you in sheepes clothing but inwardly they are rauening wolues Mathew 7. Saint Iohn therefore saith Deerely beloued beleeue not euery spirit but trie the spirits whether they are of God for many false Prophets are gone out into the world Iohn 11.4 and further declareth vnto vs how wee should trie them herein shall yee know the spirit of God euery spirit that confesseth that Iesus Christ is come in the flesh is of GOD. Againe heereby you may trie them whosoeuer transgresseth and abideth not in the doctrine of Christ hath not God hee that continueth in the doctrine of Christ he hath both the father and the sonne if there come any vnto you bringing not this doctrine receiue him not into your houses neither bid him God speed hereby Saint Paul requireth the Galathians to trie betweene him and their false Apostles if any man saith hee preach vnto you otherwise then that you haue receiued let him be accursed Gala. 1. Paul putteth Tymothie in minde wherefore he left him at Ephesus that is to command some that they teach no other doctrine and to warne both the teachers and the hearers that they giue no heed to fables and genealogies which are endlesse which breed questions rather then godly edifying which is by faith Thus are the people of God called to trie the truth to iudge betweene light and darkenesse God hath made them the promise of the spirit and hath left vnto them his word they of Borea when they heard the preaching of Saint Paul searched the Scriptures daily whether those things were so as hee taught them and many of them beloeued so doe you giue heed to instructions and yet receiue not all things without proofe and triall that they bee not contrary to the wholsome doctrine of the word of God Keepe that which is good VVHen you haue tried and found the truth be constant and setled in it A wauering minded-man is vnstable in all his waies follow the truth and bee not carried about with euery wind of doctrine The diuell will come in the name of God and change himselfe into an Angel of light let him not take away the loue of the truth from you let him not remoue you from faith a good conscience Returne not like Swine vnto your mire God hath purged your hearts and made them cleane and except they be preserued and kept occupied the vncleane spirit will returne and enter in and dwell in you so the last estate of you shal be worse then the first Wee haue great cause to hearken diligentlie to the Apostle to keepe that is good for wee see dailie great confusion in all places Sathan would faine intangle vs againe with the error of the wicked and seeketh to draw vs from our stead-fastnesse Now is the time wherein God maketh some trial of his seruants now iniquity seekes to haue the vpper hand they seduce people and say heere is Christ there is Christ heere is the Church there is the Church GOD giue vs his holy spirit to guide vs in iudgement that wee may discerne the truth from falshood and know the blessed and gracious will of GOD that wee may walke in his waies and serue him in reuerence and feare al the daies of our liues for as their are many seeke Christ with an vnfained heart so their are many that seeke Antichrist and as their bee many true professors of the truth of God so are their many dispisers of the same this may wee see heere at home within this Realme wee may see it and mourne for it in our hearts Their practises are opened they haue broken out into open rebellion to the breach of the peace both of God and man they say with their lippes GOD saue King IAMES yet they hold vp their swords against him alas what hath hee deserued at their hands hath hee not dealt mercifully without crueltie without shedding of bloud GOD preserue him that hee may long reigne ouer vs and bring all his enemies to confusion What pretence make they for this their doing that heereby they seeke to haue religion reformed thankes bee to God religion is reformed far better then euer our fathers knew of these many hundred yeeres for if those that liued before vs might haue seene and heard as wee see and heare they would haue reioyced and thought themselues happy But they would haue the Masse what finde they or see they in it wherefore they should so desire it Trie all things saith Paul therefore examine and trie the Masse what wee doe learne by it what doctrine what godlinesse in life what comfort of saluation it is dumbe and deadly seruice it is the very key of their religion the people are bound to bee present at it yet they neither receiue any thing nor eate nor heare nor vnderstand any thing you are wise you haue reason you are the children of God be you Iudges herein and iudge vprightly for it is Gods cause wil they call this the Lords supper Is this the Sacrament of our redemption is this that which Paul receiued of the Lord and deliuered vnto the Church is this the shewing forth of the Lords death till hee come They paint their banner with the Crosse and fiue wounds why bring they these Armes against vs Doe not wee beleeue the Crosse of Christ doe not we reioyce and comfort our heartes by the remembrance of his woundes do not we read and shew forth to the people the story of the passion God knoweth it and the world can witnesse it and they themselues cannot denye it but that we make this worke of our redemption wrought by the passion of our sauiour Christ the cheefe and principall rock and foundation of our faith therefore say we with the Apostle God forbid