reformed resisteth plainly saying I will not haue this man to rue ouer me I desire none of his waies This loue then comes from grace 1. Ioh. 4.7 Loue commeth from God 1. Tim. 1.5 it hath his beginning from a pure heart true faith and good conscience Which must bee maintained against the Papists who say that nature affoordeth the inclination but grace the practise whereas indeed grace giueth both Thirdly consider the vse of loue It is the instrument and companion of true faith which worketh by loue Galath 5.6 The proper worke of faith is to lay hold on Christ this faith as a hand can of it selfe doe but when it commeth to the practise of morall duties it can no more worke without the grace of loue then a hand which can lay hold alone and of it selfe receiue and retaine can cut any thing without an instrument Whence it appeareth that faith in iustification is alone but in the life of man it worketh by loue and whereas it hath bin taught for many hundred yeeres that loue is the life of faith that is vnâ—rue for it only testifieth that faith hath life It is alleaged that as the bodie without the spirit is dead euen so faith without workes is dead therfore workes are the soule and giue life to faith But this consequence from this comparison is not good because the soule is not properly the soule of the bodie but of the man and so it proueth not that loue is the soule of faith Again the word Spirit there betokeneth the breath without which the body is dead and thus is the comparison to be returned that as breath maketh not a man liuing but sheweth him to be aliue so loue maketh not faith liuing but testifieth it so to be yea indeed is the fruite and effect of faith as breath is of life More particularly this grace of loue is two-fold first that whereby man loueth God secondly that whereby man loueth man In the former note two points first what it is namely a motion of the heart whereby it is affected to God causing it to be well pleased in God and his workes for himselfe as also to seeke fellowship with God so much as it can Secondly note the measure of this loue which in Scripture is double first that which the law requireth and that is the full measure of loue loue in the highest degree when man loueth God with all his soule with all his strength and all the powers of the whole man so as in man no loue can be aboue it vnto this all men are bound yet no man since the fall can attaine Secondly that which the Gospell describeth standing in an vnfained will and true endeuour to loue God with all the heart all the strength and all the powers which is a smaller measure than the former yea and a qualification and moderation of it yet to none but those that are in Christ. Wherby we come to the right vnderstanding of diuers places of scripture as 2. King 23.25 of Iosiah 2. Chron. 15.15 all Iudah sought the Lord with their whole hart These and such other places must be vnderstood as they are qualified by the Gospell in that they willed and endeuoured by all good meanes to seeke God yea this text also must be vnderstood of this second measure seeing the former being in the highest degree cannot be multiplied no not if men were glorified The second kinde of this loue is that whereby man loueth his neighbour which is a certaine diuine and spirituall motion causing the heart as the former both to be wel pleased in man for God that is because he is Gods image and his owne flesh as also to powre out it selfe and communicate goodnes to his neighbour in wishing speaking and hoping the best of him Wherein by the way obserue a plaine difference betweene faith and loue faith is a hand but to pull Christ to our selues loue is a hand also but opening it selfe and giuing foorth vnto others In this loue of the neighbour consider these three things first the order of it The order that hath been taught for many hundred yeeres is that first wee must loue our selues and then others from this ground Thou shalt loue thy neighbour as thy selfe for the rule say they must goe before the thing ruled But this is not found seeing worthie then haue been commended in Scriptures for louing others as well yea and better than their owne selues so Dauid loued Ionathan 1. Sam. 20.17 Christ loued his enemies better than himselfe these began not with themselues yea indeed the right beginning of loue is in God and then as a man is a more principall instrument of Gods glorie hee must be for God preferred in our loue aboue our selues Thus euery man is bound to loue and preferre the life of his Prince aboue his owne see the perfect rule of direction herein Ioh. 13.34 Secondly note the manner of it set downe in that precept Thou shalt loue thy neighbour as thy selfe that is as wee are cheerfull and free to practise the dutie of loue to our selues so must we doe it to others for this precept aimeth at the manner rather than the rule of our loue to man for that is as Christ hath loued vs. Thirdly the kindes of it it is two-fold first single when men loue others but are not repaid with loue againe yea when a man loues his enemie but is not loued again The second is mutuall loue that is when loue is requited with loue called in Scripture brotherly loue see Philip. 2.2 1. Cor. 1.10 when men are of one iudgement like minded speakâ— one thing and one soule is as it were in many bodies The second point is the multiplication of loue which the Apostle prayeth for vpon good ground because it ioyneth man to God and man to man and so becommeth as it is called the bond of perfection the bond of the Church Common-wealth of al societies 1. Cor. 13. Loue edâ—fieth that is it helpeth to build the kingdome of God yea it constraineth men to all good duties in their particular callings Qu. But how shall this loue be multiplied Ans. By certaine meditations and practises The meditations are many first on Gods coÌ„mandement Be seruants one to another in loue Gal. 5.13 Secondly of Gods image which al men should beare in loue 1. Ioh. 3.16 Thirdly of the fellowship of the faithfull hauing all one father one brother one saluation all linked by one spirit Ephes. 4.4 Fourthly of the loue of God Ioh. 13.35 which hereby we shall be assured of 1. Ioh. 3.14 The practises also are diuers first wee must labour to be assured of Gods loue to vs and encreased vpon vs Ephes. 5.2 Secondly the law of nature must teach vs to doe as we would be done vnto Thirdly our care must be more to loue than be loued for to loue is a vertue in our selues to be loued iâ— the vertue of another Fourthly pray daily for
greatest part who are inuocated as intercessors not onely by their prayers but by their merits in heauen Thirdly his Propheticall office is bestowed likewise vpon euery Pope who is without scripture to determine infallibly by an inward assistance of the Spirit locked vp in his breast of all matters concerning faith manners which is the proper office of him who is the proper Doctor of his Church Therefore this Romish doctrine established by the Councell of Trent is an hereticall and Antichristian doctrine making God an Idoll God which is concluded out of the place alleaged thus He that denieth Iesus to be Christ is Antichrist And againe He that hath not the Sonne hath not the Father But the Romish Church denie Iesus to be Christ and hath not the Sonne because it ouerturneth his person and oppugneth all his offices and therfore neither haue they the Father but an Idoll God and so consequently their doctrine is Antichristian and hereticall For which cause the reformed Churches haue iustly separated from them and ought euer so long as they denie this ground so to doe The 14. ground is He that beleeueth in Christ shall not perish but haue life euerlasting Ioh. 3.16 God so loued the world c. For the better handling of it consider first for the meaning what this faith is Secondly that it is a maine ground of true religion Thirdly the enemies of it For the first In this faith are two things first knowledge Secondly application of the thing knowne The knowledge is of Christ and his benefits of which some measure must be had or else there can be no faith Esay 53.11 By his knowledge shall my righteous seruant iustifie many Ioh. 17.3 This is life eternall c. And this stands with reason that the thing to bee beleeued must first bee knowne for faith without knowledge is fancie The Romane Church hath then erred which teach that there is a faith to saluation whereto knowledge is not required such a one as standeth only in an assent to the faith of the Church The second thing in faith which is the more principall is an application of things knowne namely of Christ and his benefits vnto our selues in particular And herein standeth the very substance of true faith which is not caused by any naturall affection of heart or action of will but by the supernaturall action of the minde enlightened by the spirit of God resoluing vs that Christ and his merits belong vnto vs in particular That this true particular application is required in true faith is proued by these reasons First that which wee lawfully aske by prayer wee must beleeue by a speciall faith but in prayer we lawfully aske the pardon of our sinnes in particular and life euerlasting by Christ therefore we must beleeue the pardon of our sinnes and life euerlasting by Christ. The aduersaries can denie nothing but the first part of this reason which is the very word of God it selfe Mark 11.24 Whatsoeuer ye desire when you pray beleeue yee shall haue it and it shall be done vnto you Where in euery petition of prayer our Sauiour requireth two things first a desire of things promised Secondly a particular faith of things desired standing in assurance that they shall be granted Secondly whatsoeuer the holie Ghost doth infallibly testifie to vs particularly that wee must beleeue particularly but the holy Ghost doth particularly testifie by infallible testimonie to euery beleeuers conscience his owne adoption and pardon of sinne and acceptance to life euerlasting and therefore it must be particularly beleeued Here the Papist excepteth and saith that this testimonie of the spirit of God is not certain but probable onely and a man may be deceiued in it But the Apostle Rom. 8.16 answereth this allegation The spirit of God testifieth with our spirits that we are the children of God and cleereth this testimonie of fearfulnes and weaknes in the former words where he saith it is not the spirit of feare which wee haue receiued but such a spirit as maketh vs criâ— Abba father and with a strong voyce yea and for the further assuring vs in this testimonie it is called the sâ—ale and earnest penny of the spirit in our hearts than which things what are more sure and certain ratifications among men whose testimony though it be but of two men but much more of three seale or earnest if it be sufficient confirmatioÌ„ vnto men how much more sure is the testimonie seale and earnest of the spirit of God vnto vs Thirdly that which God offereth and giueth vs particularly we must particularly receiue but God offereth and giueth vs Christ and all his benefits particularly in the Word Sacraments and therefore wee must haue particular faith to receiue him It will here be said we grant all this we must receiue Christ and his benefits in speciall but we doe it by hope as the Papists reach to hope well Ans. It is a work of faith alone Ioh. 1.12 As many as receiued him c. Who were they The next words shew euen they that beleeued on his name Againe in the Sacrament of the Supper Christ is offered as the bread and water of life to euery one in particular and therefore euery beleeuer must haue something in his soule proportionall to a hand and mouth for the receiuing and feeding vpon him which is nothing else but faith specially applying Christ and his benefits see Ioh. 6.35 Fourthly the example of beleeuers in the Scriptures prooue the same truth Abraham beleeued by a particular faith which was imputed to him for righteousnes Rom. 4.23 So also Paul Galat. 2.20 I liue by the faith of the Sonne of God who loued me and hath giuen himselfe for me Now both these are patternes and presidents for vs to follow that as they beleeued and particularly applied Christ to themselues so must we see Rom. 4.14 1. Timoth 1.16 Now froÌ„ these two namely knowledge and application followeth Confidence whereby wee trust and relie our selues vpon Christ and his merits thus knowne and applied vnto saluation which because it inseparably followeth faith is often in the Scripture put for faith it selfe I distinguish it from faith because it hath been said though falsely that it is a part of faith which indeed is a fruite and a follower of faith and the Apostle Ephes. 3.12 doth manifestly distinguish them By whom we haue boldnes and entrance with confidence by faith in him The second point in this ground is the weight of it That it is a maine ground of Religion appeareth thus If the inheritance of life saith Paul be not by faith it is not sâ—re Rom. 4.15 For if we were intitled by workes the promise should not be certaine he then that oppugneth this ground of particular faith ouerthroweth the Gospel as which cannot assure a man of saluation Secondly in the Catechisme of the Primitiue church faith in God is made one
the power of godlinesse and will not suffer it to feaâ—e it self there seeing the loue of the world and the loue of God cannot stand together Thirdly many hauing this forme cannot abide to subiect their hearts and liues vnto the lawes of God yea they would exempt their speeches and affections from such strictnes and count it too much precisenes these are al fruites of the vngodly heart of which the fewer wee can see in our selues the more they be and the more to be bewailed 2. Vse Further hence wee are to take out that lesson which the Apostle teacheth 1. Tim. 4.7 To exercise our selues vnto godlinesse for if vngodlinesse bee such a mother sinne we must endeuour our selues to the contrarie For which purpose we must first prepare our selues thereunto else wee shall faile in the whole exercise by learning to acknowledge Gods prouidence presence mercie and iustice in euery thing Gal. 4.8 When the Galathians know not God they worshipped them which by nature were no gods no godlinesse can stand with the ignorance of God neither can it be exercised in particular actions vnlesse we behold him thus in the particulars Secondly to this exercise of godlinesse wee must first inwardly worship God in our spirits soules hearts affections not in lips only speeches outward actions For the right worshippers worship him in spirit and truth Paul serued God in his spirit Qu. How shall a man doe this Ans. True inward worshippe standeth in two things first in faith secondly in the actions of faith Faith is that whereby a man generally beleeueth the whole word of God containing the Law and the Gospell to be the truth of God it selfe and particularly concerning himselfe three things first Gods mercie in the forgiuing of his owne sinnes Secondly his presence in all his actions Thirdly his prouidence ouer all euents good or bad that befall him The actions of faith are two first subiection of the heart vnto God in three respects first to Gods iudgement that seeing hee passeth sentence against our sinnes we also should call our selues to account for them confesse them condemne our selues for them and intreate for mercie Secondly to his word and lawes of both Tables by heartie and conscionable obedience willingly taking vp his yoke suffering our selues to be directed by all his lawes Thirdly to the good pleasure of God knowne by the euent whether sicknes or health want or abundance in departing from our owne wils and patiently yea thankfully submitting them vnto his blessed will The second action of faith is the eleuation or lifting vp of the heart vnto God incessantly both in suing for his grace and aide in the seasonable supplie of our necessities as also in blessing him for blessings receiued In these stand the practise of the true worship of God in the spirit which is true godlinesse vnto which wee may be incited by these reasons first because this godlinesse hath the promise of this life and the life to come 1. Tim. 4. that is the godly man hath title to all blessings of all kindes Secondly Godlines is great gaine 1. Timoth 6. Euery man affecteth gaine but if any man would attaine it let him bee godlie Men are often crossed in the world and things succeede not with them they are not prospered in their callings and duties of it and seeing no reason of it marueile why they should not thriue as well as others whereas indeede being vngodly men they want that which should bring in their gaine Thirdly leâ— the consideration of the last iudgement ioyned with the dissolution of heauen and earth moue vs hereunto 2. Pet. 3.11 Seeing all these things shall be dissolued what manner of persons ought we to be in holy coâ—â—â—rsation and godlines As though hâ— had said seeing nothing else shall stand vâ— in stead but godlines how are we to 〈◊〉 our selues to the practise of it Fourthly the appearing of grace teacheth vs to denie all vngodlines and to liue 〈◊〉 in this present world Tit. 2.12 If this be the end of the Gospels appearing and we haâ—e been they to whom 〈◊〉 hath appeared with peace and prosperitie aboue fourtie yeeres how can wee bee but vnexcuseable and speechlesse before God if wee remaine vntaught in this dutie but continue still in the waies of vngodlinesse The fourth adiunct whereby the seducers are described is their doctrine in these words They turne the grace of God to wantonnes In which consider two points first the sinne or vice here condemned Secondly the duâ—ie or contrarie vertue commanded Before wee can know the former we must search out the meaning of the words And first by grace is meant the doctrine of the Gospel called in the former verse by the name of faith so it is called Titus 2.11 The grace of God hath appeared teaching vs c. because it teacheth vs that remission of sinnes and life euerlasting are obtained onely by the meere grace of God in Christ. By wantonnes is properly vnderstood that sinne whereby men addict themselues wholie to intemperance incontinencie and vnlawful pleasures but here it must be taken generally for a licentious prophane kinde of liuing and libertie of sinning Turne that is they displace the grace of God applying it from a right to a wrong end and that not onely in practise of life but in propounding of doctrine tending thereunto As though hee had more plainly said that whereas the doctrine of grace in the Gospell teacheth men free iustification by faith in Christ without the workes of the law these men peruert this gratious doctrine and teach that therefore men may liue as they list and so themselues doe also by which same sinne such seducers are elsewhere noted in the Scripture Rom. 3.8 Some gathered from Pauls doctrine the same libertie saying Why doe wee not then euill that good â—ay come of it And 2. Pet. 2.19 some such are mentioned who beguiled diuers with wantonnes through thâ— lusts of the flesh promising vnto them libertie Ecclesiasticall histories mention in any such who sprung vp after the Apostles daies 〈◊〉 the Libertines Simon Magus and his disciples who â—â—ught that men might lawfully commit fornication So also the disciples of â—aâ—ilides Euâ—omius and the â—â—osticks Heretikes who taught that men might liue as they list seeing â—ow such libertie was procured them being freed from being vnder the Law any longer which sinne died not with those cursed heretikes but the Diuell hath in these last daies reuiued it especially in foure sorts of men first the Libertines of this age who hold with the former that being vnder grace wee are free from the obedience of the Law Secondly the Anabaptists who vpon the consideratioÌ„ of abundant grace peace in the new Testament and of the libertie obtained by Christ teach that Ciuill iurisdiction and Magistracie is vnlawfull as also to make warre and to take an oth before a Magistrate which sort of men are not so well knowne here as
finde not to performe that which is good yet to will good is present with him Rom. 7.18 This is much accepted of God for where the minde and other faculties faile in their dutie then comes this will and supplies their want which being willing to doe much more then it can the Lord of his mercie accepts it for the deede it selfe 5 For the Affections some of them concerne God some our Neighbour and some our selues Sanctified affections concerning God are first feâ—re of God when a man stands in awe of Gods presence and in regard of his Commandements Secondly a contentment and quietnes of minde in all conditions of life when a man at all times can submit his will vnto the will of God Iob 1. The Lord hath giuen and taken away blessed be his name and Dauid Psal. 39.2 I held my tongue and said nothing because thou Lord didst it Thirdly loue to God in Christ and to Christ in man 2. Cor. 5.14 Rom. 9.3 Fourthly an high estimation of Christ and his blood aboue all things in the world Philip. 3.8 I count all things dâ—ng for Christ. Secondly the affections towards our Neighbour is to loue him because hee is Gods childe in my iudgement 1. Epist. Ioh. 3.14 and in Christ my brother Thirdly concerning our selues to haue a base estimation of our selues in regard of our knowne sinnes and corruptions Paul cried out that he was the head of all sinners so the prodigall sonne I am not worthie to call thee father Dauid Haue mercie on me according to the multitude of thy mercie 6 The sanctification of Appetite stands in the holie ordering of our desires in meate drinke apparell riches c. and in the practise of three maine vertues first Sobrietie secondly Chastitie thirdly Contentation by which the appetite must be gouerned 7 Sanctification of life stands principally in three things first in an endeuour to doe the will of God that herein wee may testifie our thankfulnes Secondly in testifying our loue to God in man Thirdly in deniall of our selues which is first when wee hold God to be wiser than we aâ—â— that so wee should be both directed and disposed of by him Secondly when wee account him more carefull for vs than we our selues can be and so rest well satisfied with what condition of life so euer he sets vs in Thus are we to practise this grace through our whole conuersation for wee may not measure it nor iudge of it by one action good or bad but looke to the whole course of life if that be good the heart is sanctified The fifth point is how sanctification is here ascribed to God the Father seeing all outward workes are common to the whole Trinitie Ans. Sanctification is attributed and that truly to all the three persons who haue all stroke in the worke of it but diuersly The Sonne sanctifieth by meriting sanctification the holy Spirit sanctifieth by working it and by creating the new heart the Father sanctifieth by sending his sonne to merit and giuing his spirit to work it And here the worke is thus ascribed vnto him as being the ground and first author of it Vse Labour for the speciall grace of God The meanes wee are to vse is laid down in Rom. 6.1 to the 14 verse namely to beleeue that we were crucified with Christ buried with him yea and rose againe with him because he was vpon the crosse in the graue as also in rising from thence in our stead and roome sustaining our persons vpon him this is the foundation of our holinesse Some will aske how this can be a ground of our holines I make it plaine in this comparison As a Traitour arraigned and hanged according to law is then freed from his fact the Iudge ceaseth to punish him and he ceaseth to be a Traitour committeth no more misdemeanour so the sinner being arraigned at the barre of Gods iustice and attainted of high treason is according to Gods law condemned and executed in Christs condemnation and execution is now as a dead man vnto sinne and cannot thencefoorth liue thereunto any more Now followes the third degree of life eternal in these words and reserued to Iesus Christ. The meaning of which words is plaine in the 1. Epist. of Peter the 1.5 where he saith that the elect are kept by the power of God vnto saluation in the adding of which words to the former wee are taught that with the gifts of true faith calling and sanctification is ioyned vnseparably the grace of perseuerance vnto the end of which truth we will consider foure maine grounds The first ground is the election of God that is his decree wherby he setteth some apart to life This decree is as vnchangeable as God himselfe is and as election is vnchangeable so is the fruite of it in vs in respect of the ground and hence followeth it that faith and sanctification are vnchangeable Rom. 8.3 the predestinate are glorified Matth. 24.24 the exception sheweth it impossible the elect should be deceiued The second ground is the promise of God in the Euangelicall couenant which is largely propounded in Ierem. 32.40 where is promise made of two things first the Lord promiseth that he will not turne from them to doe them good which is a promise of eternall mercie shewing the pardon of sinne being once giuen is giuen for euer Secondly that he will put his feare into their hearts there is promised continuance of faith and sanctification for they shall not depart from it The third ground is the office of Christ in it consider first his Priesthood secondly his kingly office First he was a Priest partly to offer sacrifice partly to make intercession for euery beleeuer so hee did for Peter Luk. 22.32 that his faith might not faâ—â—â— and not onely for him but as appeares in that worthy prayer recommended in Ioh. 17. for all the Disciples and not for them onely but for all beleeuers through their word The same request is in that Chapter repeated thrice Secondly for his kingdome as he is the head of his Church his office is 1. to keepe all that are giuen him vnto life Ioh. 10.28 I giue vnto them life and none can plucke them out of my hands 2. To giue spirituall life to his members Rom. 6.8.9 If Christ the head died but once and liueth for euer then all his members die but once to sin and after alwaies liue to righteousnes for this life admits of no corruption neither in nor out of temptation The fourth ground is the qualitie of grace as of faith sanctification c. whose nature is to endure to life euerlasting for he that once beleeues remaines euer a beleeuer 1. Ioh. 3.9 He that is borne of God sinneth not because the seedâ— remaineth in him Now if that remaine whereby he is borne of God himselfe must also still remaine borne of God vpon which foure grounds we may perswade our selues of the gift of perseuerance
nature but not Adams sinne Againe Christ came of Adam but from him as a beginning and not by him as by a father whereas all other men are both from Adam and by him This is a maine ground of our religion without which there could bee no redemption Aduersaries hereof are First our common people who say they euer kept Gods law and loued him with al their heart and their neighbours as themselues and thinke hence all is well but were it so as they dreame they had neuer fallen in Adam and so Adams sin had not gone ouer all men Secondly the Popish Church first in teaching that the Virgin Mary who came of Adam by ordinary generation was conceiued without sinne notwithstanding she was saued not by her bearing of Christ in her wombe but by beleeuing on him with her heart Secondly in that they teach that men are not wholy dead in sinne but in part or halfe dead yea that being a little holpen they can keepe the law as though by sinne men had not been wholy depriued of the glorie of God The 11. ground is that the Law and Gospell are two parts of the word of God and are diuers kindes of doctrine By the law I vnderstand that part of Gods word which promiseth life to the obeyer By the Gospell that part which promiseth it to the beleeuer These I say are diuers kindes of doctrine to the cleering of which consider first their consent and agreement Secondly their dissent and difference First the Law and Gospell consent first in the Author of both which is God Secondly in their generall matter for both require iustice and righteousnesse to saluation Thirdly in their end namely the glorie of God Secondly they dissent in sixe things First the Morall law is written in nature by creation yea and since the fall we haue some remainder of it in vs. Rom. 2.15 The Gentiles shew the effect of the law written in their hearts but the Gospell is not in nature but aboue the reach of nature created much more corrupted The ground of the law is the image of God but the ground of the Gospell is Iesus Christ. Secondly the Law will haue vs doe something that we may be saued by it and that is to fulfill it The Gospel requireth no doing of vs but onely beleeuing in Christ. Ob. But beleeuing is a worke to be done Ans. The Gospell requireth it not as a worke but as it is an instrument and the hand of the soule to lay hold vpon Christ Rom. 4.5 and 3.21 and 10.5 Hence is it that the Law requireth righteousnes inherent but the Gospell imputed Thirdly the Law is propounded to the vnrepentant sinner to bring him to faith but the Gospell to the beleeuer to the begetting and increase of faith Fourthly the Law sheweth sinne accuseth and reuealeth iustice without mercie but the Gospell couereth sinne and is a qualification of the rigour of the Law The Law saith Cursed is euery one c. The Gospell qualifieth that and saith Except he beleeue and repent euery man is accursed Thus the Law which onely manifesteth iustice is moderated by the Gospell which mingleth mercie and iustice together iustice vpon Christ mercie vnto vs. Fiftly the law telleth vs what good workes must bee done the Gospell how they must bee done the former declareth the matter of our obedience the latter directeth vs in the manner of obeying the former is pleased with nothing but the deede the latter signifieth that God is pleased to accept the will and vnfained endeuor for the deede it selfe Sixtly the Law is no worker of grace and saluation no not instrumentally for it is the ministerie of death the Gospell preached worketh grace onely though the Law may be a hammer to breake the heart and prepare the way to faith and repentance Aduersaries hereof are The Papists who hold that they are one doctrine only but herein differing that the Law is more darke the Gospell more plaine the former more hard to fulfill the latter more easie that is as the roote of a tree this as the bodie branches by which premises they would conclude Christ to be no Sauiour but an instrumēt rather for vs to saue our selues by he giuing vs grace to keepe the Law for a sinner must needes bee saued by works if there be no difference between the Law and the Gospell and if the Law which requireth workes were not moderated by the Gospel which requireth not workes but faith The 12. ground is The word was made flesh Ioh. 1.14 This is a maine ground as in 1. Ioh. 4.3 Euery spirit that doth not confesse that Christ is come in the flesh that is euery doctrine in which Christ is denied to be come in the flesh is not of God but of Antichrist Now by word I vnderstand the eternall sonne of God the second person in Trinitie the very substantiall word of the Father It is added was made not as though the sonne of God was turned into flesh and ceased to bee Gods sonne but as Heb. 2.16 in that he tooke not the seede of Angels but of Abraham The meaning then is that the Sonne of God abiding still the word tooke that is receiued into his person our nature Phil. 2.7 He tooke vpon him the forme of a seruant The word flesh signifieth first mans nature which Christ tooke vnto him namely a true nature of man not phantasticall or apparant onely Secondly the whole nature of man consisting of true and perfect soule and bodie with all things that belong to the entire nature of man for if he had taken mans nature only in part he had redeemed it but in part Thirdly the properties of man in soule minde will affections in body breadth length circumscription c. Fourthly the infirmities and frailties of mans nature without sin where must be noted that Christ tooke not all infirmities of mans nature as sin and corruption neither euery personall infirmitie of euery person as blindnes Gowte or this and that particular disease Here by the way it may be asked whether Christ had obliuion in his agonie as some haue thought To which may be answered That euen whē he vttered those words Father if it be thy will let this cup c. it is not fit to attribute obliuion vnto him which properly is a forgetfulnes of those things which we are bound to remember for thus wee should draw sinne vpon him but rather to ascribe it to suspending of the memorie which is when a man neither forgetteth nor remembreth For as in the will be three things 1. willing 2. nilling 3. suspending of the will which is neither of the former so also is it in memorie which remembreth forgetteth and suspendeth memorie for a time Now the summe of the whole ground is That the Sonne of God the second person and so abiding tooke vnto him the perfect nature of man in all things being like vnto vs sinne onely
corruption of nature Rom. 8.10 This is as it were the soule of a soule renewed Secondly that a man may come to this estate there must be some root and beginning whence this change may arise and that is no other than Christ crucified the Redeemer and Mediatour of whose bodie beleeuers are members of his flesh and of his bones Ephes. 5.30 for looke as Eue was made of the side of Adam so is euery beleeuer of the blood of Christ and as euery man so farre as he is a sinfull man springeth from the first Adam so doth euery man so farre as he is renewed spring from the second Adam Christ Iesus Now that a man may spring out of Christ he must first being taken out of the wilde Oliue the old Adam Rom 6.5 be set and ingrafted into the second Adam as a new stocke and that by faith wrought in the heart by the spirit of God by which incision hee receiueth from Christ two things first in regard of his soule holines secondly in regard of bodie incorruption seeing that the whole man is vnited vnto Christ and so both soule and body receiue immortalitie and glorie Thirdly in this new birth there must be a new life by which if any liue not he is not borne again for the distinct knowledge of which life wee must distinguish of life life is vncreated and created vncreated life is the life of God yea God himselfe of which kind this is not Created life is either naturall or spirituall Naturall is that which we liue by naturall meanes as meate drinke sleepe physicke c. of which kind this new life is not but this is that spirituall life whereby a man in this life is ruled by the spirit of God according to the word and it standeth in two thinges First when the spirit dwelleth in the heart Secondly when the spirit ruleth the hart or more plainely this life hath two degrees First when a man beginneth to sauour affect and will spirituall things loueth them and chiefely affecteth them Rom. 8.5 when they haue some sauour and rellish vnto him Secondly when a man in all estates liueth by a iustifying faith and ordereth his life thereby The iust man saith Abacuke liueth by faith and this is as it is truly called life eternall the beginning and first degree of which euerie beleeuer hath possession of euen in this life The second point in this ground is the weight of it for which obserue the necessitie of the new birth in the former words where it is said that without it a man shall neuer see the kingdome of God much lesse enter into it No man is in Christ and so consequently out of state of saluation who is not a new creature 2. Cor. 5.17 No outward prerogatiue can bring a man in request with God vnlesse hee be a new creature Gal. 6.15 It is a constant truth of Christ Ioh. 13.8 If I wash thee not thou hast no part in me The third point is The Aduersaries who are first euery man by nature the wisedome of whom herein is enmitie with God For euery one naturally is willing to yeeld vnto God some externall seruice and ceremoniall worship as in the Church to draw neere to God with their lippes but when they should come to their renewing and the mortifying of their lusts O then they storme and swell and cast off this yoke because they say it abridgeth them of their ease libertie and pleasure and they cannot bee their owne men for it Secondly the Romane religion which for many hundred yeres hath stood in ceremoniall and bodily actions rites gestures apparrell and most of all in outwarde penance borrowed partly of the Iewes and partly of the Heathens but all this doctrine of the new birth of mortifying hidden lusts and deniall of a mans selfe is dead and buried among them little hereof is spoken or written in the great volumes of their greatest Clerks But the doctrine which is from God is spirituall as God himselfe is and most concerneth the inner man Secondly they are great aduersaries hereof in teaching that man though captiue to sinne hath a power in his nature whereby if the holy Ghost free him he can of himselfe will and doe that which is good which if it were so then he is but in part new and so is no new man Secondly a regenerate man must be a new creature now creation is a framing of something out of nothing not of something into somthing Thirdly thus a man should be but halfe dead and so could not be borne againe but onely strengthened euen as a man in a swoune of whom wee cannot say properly he is reuiued because hee was not dead but recouered The 17. ground is out of Galath 5.1 Stand fast in the libertie wherewith Christ hath made you free For the meaning of which we must know that Christian libertie which wee are exhorted to maintaine standeth in a double freedome First from the Morall law secondly from the Ceremoniall From the Morall law two waies first from the curse of the law Rom. 8.1 There is no condemnation to them that are in Christ. Secondly from the rigour of it which requireth personall and perfect obedience this rigour is moderated by Christ whence followeth a freedome also from iustification by workes Rom. 5.1 Galath 5.4 The second freedome is from the Ceremoniall law which hauing an end put to it by Christ bindeth no man but our libertie is procured to vs in meates drinkes and all things indifferent with good conscience seeing to the pure all things are pure Tit. 1.25 Where we are commaunded to stand fast wee see the weight of it to be such as it may not be departed from nor forsaken for then we become debters againe to the whole law and so are fallen from Christ. Aduersaries hereof are first the Libertines as the Family of loue who being as they say deified are so carried by the holie Ghost that they cannot sinne no though they should commit fornication but no man is freed from obedience to the law by Christ although hee be from the curse and rigour of it Secondly all that take libertie to sinne because they say God in Christ is mercifull but Christ freed from sinne not vnto it Thirdly the Romane Church holding that the Pope hath power to make lawes binding conscience properly prescribing such things to be done the obseruing of which is the worship of God and meritorious as on the Popish fasting daies yea and Wednesdaies and Fridaies not to eate flesh euen this law bindeth the conscience of a Papist and such abstinence they say is a worke of merit and a worship of God But it will be said that Princes and Magistrates make such lawes of meates drinkes apparell and must be obeyed Ans. These lawes bind not conscience but the outward man Secondly they do not abrogate our libertie but moderate the ouer common vse for the common good but Popish
which being taken away there will be no difference left betweene the kingdome of God and the kingdome of the Diuell Which power of the keyes in opening and shutting heauen by the ministerie of the word seeing wee haue established by the lawes of the land we haue the state of a true Church and therefore no man can in good conscience separate from vs as no Church and people of God indeed if it had not the power to open heauen vnto men it were time to separate from it 3. The Aduersaries of this ground are first the ignorant people who popishly thinke that this power is onely giuen to Peter whose office now is to open and shut heauen But this power was giuen to all the Apostles as well as Peter and in them to al Ministers Churches and Congregations yea and it is not exercised in heauen but in earth Secondly all Atheists and Epicures that contemne and skorne the Word Sacraments and all holy things yea euen the power of the Church it selfe Thirdly all Papists and the Romish religion who abolish all binding and loosing in the publike Ministerie and haue brought al to a priuate shrift and absolution which in truth is nothing else but a racke and a gibbet to the conscience for first men must seeke for it at the hands of the Priest secondly they must confesse all their sinnes to the Priest thirdly they must make satisfaction to the iustice of God euen such as the Priest shall enioyne them But all this is directly contrary to the word for first Ministers must offer pardon of sin before it bee sought for Secondly in Christ pardon is offered freely wee neede no satisfaction of our owne Thirdly they impose a heauier yoke than euer Christ or his Apostles did vpon men when they enioyne them to an enumeration of all their sinnes before they can be pardoned the depth of which policie hath been sounded Secondly that Religion hath turned this power Ecclesiasticall to a Ciuill power whereby they take vpon them to excommunicate Kings Emperours not only out of the Church 〈◊〉 also out of their kingdomes and Empires whom they say they may set vp and depose at their pleasure as hauing power to wrest the Scepter out of the hands of whatsoeuer Monarch shall not stoope vnder their Popes authoritie These bee the maine enemies of this ground against whom we must for euer contend The 19. ground of faith is There is hath been and euer shall be a Church one of which is no saluation This is an Article of our faith and a maine ground of religion for if there be not euer a Church of God Christ is sometime no Redeemer no King because there should be no people redeemed nor subiects to the rule of his word and spirit Of which consider two things first what this Church is secondly who be the aduersaries of this ground For the first The Church is a companie of men chosen to saluation called vnited to Christ and admitted into euerlasting fellowship with him See Hebr. 12.23 and 1. Pet. 2.9 Compare these two places and this discription wil easily bee gathered The properties of this Church are these sixe which follow First being the Spouse of Christ she is one onely indeed although distinguished in regard of time as the Church of the old Testament and of the new Secondly of place as of England Scotland c. Thirdly of condition as the Militant and triumphant all these make but one bodie of Christ. Secondly it is inuisible not to bee seene but beleeued for election vocation redemption can onely be beleeued yet some parts of it are visible as in the right vse of the Word and Sacraments appeareth Thirdly to this assemblie and no other belong all the promises of this life and the life to come especially forgiuenes of sins and life euerlasting Fourthly it consisteth onely of liuing members quickened by the spirit of Christ not of any hypocrites or wicked persons Fiftly no member of it can be seuered or cut off froÌ„ Christ but abide in him and with him for euer Sixtly it is the ground pillar of truth that is the doctrine of true religion is alwaies safely kept and maintained in it Obiect The Churches in earth are true Churches and yet in these are many hypocrites and Apostataâ—s who fall from their profession And therefore all are not liuing members Answ. In visible Churches are two sortes of men lust men and hypocrites who although they bee within the Church yet the Church is not so called of them but in regard of them onely who are truly ioyned vnto Christ who are the better part although not the greater Euen as a heape of wheate and chaffe together is called an heape of wheate or a Corne heape of the better part Aduersaries hereof are Papists who frame not the Church by these true properties but by other deceitfull markes as succession multitude antiquitie and consent for when the Church first began there could be none of those at least not the three former and yet was there a true Church Secondly all these agree to Heretikes as among the Iewes what was more challenged than these and yet Christ saith they were blind leaders of the blinde But the true marke is the doctrine of the Prophets and Apostles truly taught and beleeued A note of Christs sheep is the hearing of his voice Ioh. 10.27 And Ye are in the Father and the Sonne if ye abide in the word which yee haue heard from the beginning 1. Ioh. 2.24 See Ephes. 2.20 The 20. ground is That there shall be a resurrection of the dead in the end of the world This was one of the sixe grounds of Catechisme in the daies of the Apostles Heb. 6.2 Hymeneus and Philetus destroyed the faith of certaine in teaching that the Resurrection was past alreadie Aduersaries hereof are the Familie of loue who hold that there is no Resurrection but only in this life The last ground of doctrine is There shall be a generall iudgement of all flesh It is one of the grounds Heb. 6.2 In which iudgement euery mans workes shall be tried and euery man accordingly shall receiue sentence of life or death eternall The aduersaries hereof are first the Atheist who denieth God himselfe and consequently his iudgement Secondly the drowsie Protestants who in iudgement denie not the last iudgement but yet plainly shew in their liues that they are not perswaded of it for then would they make more conscience of sin and of pleasing God in all thiâ—â—â— These are the maine grounds of beleefe vnto which all other may be reduced Now follow the grounds of obedience and practise The first ground of practise is Luke 13.3 Except ye repent ye shall perish In which two things are to bee obserued First the dutie required that is Repentance the necessitie of which appeareth in that without it men perish Secondly the aduersaries Concerning repentance two
they which take libertie to sinne and vnto them addeth this fourth That they haue followed the way of Caine. In which first we will shew the meaning of the words and then obserue the doctrines In the former consider two things first what is the way of Caine secondly why they are said to walke in this way of Caine. The way of Caine is that course of life which Caine took vp to himself in following the lusts of his owne heart against the will of God It is described in Gen. 4. of which way there be seuen steps or degrees but euery one out of the right way The first step was his hypocrisie he worshipped God by offring sacrifice as Abel did but his heart was not a beleeuing heart as Abel◠was his worship was outward ceremonious but not in spirit and truth for his heart was an euill heart of vnbeleefe The second his hatred of his owne onely and naturall brother prosecuting him with wrath and indignation testified by the casting downe of his countenance vpon him the reason of all which was because his own works were euill and his brothers good 1. Ioh. 3.12 so as his brothers offering being accepted and his reiected he feared that Abel might get the birthright and become the Priest Prophet and King in the familie and euery way as he deserued be preferred before him for thus much is signified in these words Genes 4.7 that if he did well Abels affection should bee subiect vnto him and he should hold his rule ouer him The third his murther whereby hee slew his righteous brother The fourth his lying vnto God saying he knew not where his brother was hauing slaine him and extenuating his sinne denied himselfe to be his brothers keeper The fifth his desperation after that God had conuicted him and pronounced sentence against him for being cursed for his sinne he cutteth himselfe off from the mercie of God in saying My punishment is greater than I am able to beare The sixth his securitie and carelesnes hee regardeth not his sinne nor the conscience of it but busieth himselfe in building a Citie and calleth it after the name of his child that seeing his name was not written in heauen he might yet preserue his name and memorie in the earth The seuenth and last which was the highest step of his way was his prophanenes for from thencefoorth he cast off and contemned all the care and practise of Gods worship which appeareth Gen. 4.26 Then men began to call vpon the name of the Lord. Which wordes haue relation to the whole chapter going before concerning Caine and his posteritie who had vtterly reiected the seruice of God and betaken themselues to other affaires Caine himselfe to his building Lamech to his lust being the first founder of Polygamie for hee tooke vnto him two wiues Iabal to the framing and pitching of Tents Iubal to Musicke Tubal Caine to other curious works But when Enoch was borne then men began to affect better things to call vpon the name of the Lord then the true worship of God formerly neglected began to bee restored This is the path wherein Caine walked The second point is in what regard these seducers are said to follow Cain◠way and that is in regard of all these seuen sinnes but especially in the hatred and crueltie which he practised against his brother for as he was bloodily and maliciously minded towards his brother though he gaue him good words till he saw his time conuenient to execute his conceiued malice so is it with these seducers they may seeme for the season otherwise affected yet indeed they carrie a hatefull affection to the Church of God and against those also that endeuour in the building vp of the same Doct. Hence first note that the way of Caine is the high and broad way of the world The Turks and Iews follow Caines footsteps in the profession and practise of all prophanenes in that they denie and despise the Messias the Sonne of God yea and persecute with a deadly hatred all Christians and are neuer satisfied with the spilling of their blood The way of the Papists also is the way of Caine carrying within them the same heart towards Protestants which Caine did towards Abel without any conuiction of them either of heresie or of wickednes and no otherwise than Caine they now carrie themselues quietly and silently till opportunitie may serue them which if it were offered we should feele and haue fearefull experience of the fruits of a Cainish heart in them as Abel did Besides the doctrine of the Romish Church teacheth the way of Caine for it stādeth wholy in outward Ceremonies borrowed partly from the Iewes partly from the Heathen yea it traineth vp men to bee hypocrites because it is onely a dumbe and dead shew without any power or life of godlines Againe it teacheth desperation in that by it no man ought to be assured of his saluation for that were presumption as also that a man must satisfie the iustice of God for his sinnes and can neuer obtaine pardon without confession of all his sinnes in the eare of the Priest And to come neerer home euen among our selues this way of Cain is not vnbeaten our hypocrisie lying malice but aboue all our prophanenes will conuince vs hereof Doe not men goe backward in religion as those that shake off the waies of God Is not the Gospell of farre lesse reckoning among vs than it hath been heretofore Is that wholsome doctrine not lesse respected now than it was twentie yeeres agoe and much lesse therfore obeyed which is a manifest argument that Caines way is generally the beaten way of this age 2. Doct. Secondly wee must be warned to turne out of the way of Caine into the waies of God Qu. Which is the way of God that wee may walke in it Ans. It is altogether contrarie to the way of Caine for first in Gods way is sinceritie God is worshipped in the spirit and not in hypocrisie Secondly loue of God and men testified in word and deede opposed to Cains hatred Thirdly in Gods way is faith which resteth vpon Gods mercie and prouidence euen against feeling both in life and death opposed to Caines desperation Fourthly wisedome whereby the heart is stirred vp to seeke Gods kingdome peace of conscience inward ioy and in the second place for the things of this life Fifthly in Gods way is faithfulnes and constancie men that begin in the spirit end not in the flesh but are faithfull to the death whereas the way of Caine is to begin with sacrifice but end in profanenes This is the way of God in which we must walke vsing all good meanes whereby wee may be both set and contained therein especially the word preached and the Sacraments which meanes the very Pharisie himselfe could acknowledge when he said to Christ Master thou teachest the way of God truly So the Prophet Esay saith Ye shall heare a voyce behind you
was the seuenth from Adam Here two questions are to bee answered first whence had Iude this historie seeing it is no where recorded in the Scriptures and how knew he it to be Enochs I answere two waies first he either had it and learned it to bee his by some tradition which went from hand to hand or else written by some Iew or secondly he learned it out of some booke which went vnder Enochs name then extant in the daies of the Apostles though now lost it is certaine that one of these waies hee had it Hence the Papists gather that the Iewes had vnwritten traditions and consequently all their traditions are to be obserued Ans. We denie not all vnwritten traditions of which some are true and profitable but wee renounce and denie all those traditions which are made articles of faith rules of Gods worship necessarie to saluation for all such doctrines are written in the books of the Prophets and Apostles which containe perfect direction and rules concerning faith manners of which kind the Romane Church holdeth their traditions to be this is of another kind it being no article of faith nor necessary to saluation to knowe whether Enoch writ this prophecie or no. Againe from the second answere others who are no Papists conclude that some bookes of Canonicall Scripture are perished and lost But this is vntrue for then first the fidelitie of the Church which is the keeper of these Oracles should be called in question and secondly in the bookes Canonicall extant not one sentence or tittle no not the sense of any sentence is lost how then should whole bookes come to be lost It is alleaged that the books of Salomon are most of them lost Answ. The bookes of Salomon which were lost were bookes of humanitie and Philosophie for hee writ of all beasts birds trees euen from the Cedar in Libanus to the hyssop vpon the wall the books of humane truth might faile but no part of Canonicall Scripture Ob. Mention is made in the Scripture of the bookes of the Chronicles of the Iewes or Kings of Iudah but these are perished Ans. They were politique histories as are the Chronicles of England or other Countries Ob. The bookes of Nathan Gad Iddâ— Shemaiah and other Prophets are perished Ans. All these as is though by the learned are contained in the bookes of the Kings Chronicles and Samuel Ob. This book of Enoch is lost Ans. First it is doubted whether it was a booke or no or went by a tradition Secondly if it was a booke it was no part of Scripture for Moses was the first penman of Scripture who liued long after Enoch The second question why doth the Apostle make choise of this testimonie of Enoch rather than some other Prophet Answ. Himselfe giueth two reasons First he was the seuenth from Adam it is therefore an ancient testimonie to be receiued and reuerenced for the antiquitie but withall it sheweth what is true antiquitie namely when a doctrine of religion can bee prooued from some Prophet or Apostle for this testimonie was a prophecie and therefore that antiquitie which the Church of Rome challengeth to her religion and doctrine is but counterfeit because they are not able to iustifie the maine pointes thereof from any Prophet or Apostle yea in these wherein they dissent from vs they cannot bring their proofe and descent from within the first hundred yeeres after Christ. It is then a vaine plea and false pretence of them to boast of the antiquitie of their religion The second reason is in the word prophecied for Enoch spoke not this of his owne head or motion but from God for no creature Angell or man can foretell things to come it being a prerogatiue properly belonging vnto God Ob. Yes but the learned Physition can truely foretell the death of the patient to come Ans. He doth not properly herein foretell a thing to come for the death of the partie is present in the signes and causes of it Ob. But the Diuell could foretell Sauls death 1. Sam. 28.19 To morow shalt thou be with me and thy sonnes Ans. The Diuell could not properly foretell it but might see it in the causes and signes Againe hee might speake so to Saule because God had made him an instrument for the execution of that iudgement and destruction so as God only properly foretelleth that which is simply to come and no man or Angell The second point is the testimonie it selfe Behold the Lord commeth c. In which obserue three points first the comming of the Lord secondly the iudgement of the Lord thirdly the cause of it in the 15. verse To giue iudgement against al men c. First of the party comming Behold the Lord commeth Where the Apostle speaketh in the time present which is put for the time to come which forme of speech sheweth the certaintie of Christs comming to iudgement who shall as certeinly come as if he were now alreadie comming Concerning which certaintie it may be demaunded first whence commeth this comming of Christ to be so certaine Ans. From the vnchangeable will of God which hath certainly decreed the same For he hath appointed a day in the which he will iudge the world in righteousnes And thus are all other the articles of our faith most certaine in that they are grounded on the vnchangeable will and word of God Secondly how or from whence may we know this will of God to be so certaine Ans. From the manner of propounding the doctrine of it wherein the euidence of the spirit plainly appeareth saying peremptorily the Lord commeth euidently expressing the certaintie as if it were now present And the same may be spoken of the whole scripture which in it selfe is most sure and certain because it is the most vnchangeable will of God but how do we know it so to be will some say I answere by the euidence of the spirit the authoritie puritie maiestie effect and ends of the doctrine it neede not seeke euidence elsewhere than from it selfe not from man or the Church it selfe The Romish Church confesseth it is of it selfe and in it selfe sufficiently certaine but not to me or thee except the Church say so but this is a false position The Scripture is certaine both in it selfe and vnto vs and we know it so to be though neuer a man would acknowledge it the heart seasoned with grace will make the mouth confesse it Secondly the Apostle speaking in this forme he commeth for he will come wee learne to set before our eyes the comming of the Lord Iesus to iudgement and to make account of euery present day as the day of his comming the Scriptures euery where commend watchfulnes vnto vs which is to do nothing else but to make reckoning continually of this day But some will say we cannot make account daily of it for we see it commeth not neither may we enquire into the time of it Answ. Although wee cannot exactly
something besides the Creator Fourthly he worshippeth not from his heart the true God he lifteth not vp his soule in prayer or thanksgiuing but as a beast receiueth blessings contenting himselfe within himselfe neuer looking higher to the hand reaching them out vnto him Iob. 21.15 Who is the Almightie that wee should serue him and what profit is it to call vpon him Psal. 14. He neuer calleth vpon God Fifthly he hateth the Church and people of God and when occasion shall serue he will testifie it by persecuting the same For he that loueth not God loueth not his adherents Psa. 44.5 They smite downe thy people O Lord and trouble thine heritage These be the notes of them against whom sentence shall passe when they shall be iudged from whence two duties are to be learned First to denie all vngodlines and to put farre from vs all the properties thereof Secondly to exercise our selues vnto godlines and all the duties therof as first to learne to know God aright both in his owne attributes and also in his affection to vs ward neuer quieting our selues till wee know him to be our Father our Redeemer our Sanctifier and this knowledge of him is life eternall Secondly to subiect our selues our liues wils affections speeches and actions to all his lawes for to shake off the yoke of obedience to any part of his word is rebellion Thirdly to goe out of our selues as being nothing in our selues and in our hearts depend vpon the will and good pleasure of God liuing by faith making him our rocke our tower our fortresse and strong defence in all estates yea in life and in death our aduantage Fourthly to worship him not only outwardly as hypocrites may doe but to serue him in our spirits giuing him our whole hearts Fifthly to loue all men but especially Gods Saints and the householde of faith affecting the particular congregations and chiefly delighting in the Saints vpon earth that excell in vertue Thus walking with God as Enoch did we shall escape this most wofull sentence which shall bee pronounced against the vngodly ones of the earth The second thing in this special iudgment is the manner of it in the word rebuke God rebuketh two waies first in mercie when as in iustice he remēbreth mercie Hab. 3. Secondly in iustice yea in anger and wrath Psal. 6.1 O Lord rebuke me not in thy wrath and this latter is here meant So as thus much is here signified that the Lord will powre out his fury and his wrathful indignation vpon al the vngodly of the earth This wrathful rebuke hath two parts first the conuicting of the vngodly in their own cōsciences of all their wicked thoughts words and works and this the word also signifieth Reu. 20. The books shal be opened and all mens sinnes shall be laid open that is they shall be so discouered as they being conuinced shall not be able to denie them Secondly the punishment that shall follow that conuiction So Dauid prayeth Psa. 6. Neither chastice me in thy heauie displeasure Doct. Hence we learne that al things are fully and perfectly knowne vnto God and all things are open before him Heb. 4.13 yea they are naked and as it were vnquartered before his eyes for the Apostle alludeth to the cutting vp of a beast or the anatomizing of the creature wherein men are curious to finde out euery little veine or muskle though they lie neuer so close euen so the Lord shall finde out euery transgression although neuer so secretly conceiued and concealed and that in such sort as hee shall conuince the vngodly man whose mouth shall be shut so soone as euer his booke is open which should teach vs first in matter of religion to auoide all dissembling and hypocrisie Be that in deede what thou seemest to be for though thou maiest delude men thou canst not deceiue the Almightie but hee shall conuince thee Secondly let thy dealing before men be plaine simple without fraud couin or deceit for though thou maist glose with men who cannot conuince thee yet the righteous Lord shall rebuke thee for want of righteousnes in thy dealings Thirdly humble thy selfe before God alwaies for all thy knowne sinnes yea and for thy vnknowne sinnes also for though they be vnknowne to thy selfe yet they are knowne vnto him who will one day conuince thee of them all except thou preuent him by thy repentance The third thing propounded in the testimonie is the cause of the iudgement in these words Of all their wicked deeds which they haue vngodlily cōmitted and of all their cruell speakings which wicked sinners haue spoken against him The cause is two-fold the deedes and words of men the deedes are distributed first by the propertie of them being workes of vngodlines Secondly by the manner of performing them they are vngodlily cōmitted By vngodly works are meant all sinnes against any part of the law of God whether in the first or second Table for euery sinne though it be directly against man hath in it a defect and ◠withdrawing of some dutie due to God Secondly for the manner these workes being vngodly and failing against the law are done after an vngodly manner and that worke is done vngodlily which proceedeth from an vnrepentant heart and a minde addicted and deuoted to vngodlines which is knowne and discerned to be such a one by three notes first because it purposeth to commit sinne before hand Secondly in the committing of sinne it is delighted and taketh pleasure in it Thirdly after sin it walketh in the same course yea runneth on in the same waies without remorse or repentance and this clause seemeth to be added to put a difference between the godly and wicked who both of them may commit vngodlines and be found in vngodly actions but not both committing them in an vngodly manner for the childe of God before he sinne hee purposeth it not yea he hath a purpose not to sinne so as he may say it is not only besid◠but against his purpose Secondly in his sinne he hath a resisting and strife against it and is not wholy swallowed vp in the pleasure of it Thirdly he lieth not in it but reneweth and recouereth himselfe againe by faith and repentance so as though hee doe wickednes yet hee doth it not wickedly but weakely being ouercome and foyled by corruption And hence is it that this wicked worke being found in the hands of Gods children though it deserue death yet through grace it shall be no cause of his condemnation Doct. The principall cause of condemnation is not this or that sinne but the lying and trading therein which argueth an vngodly heart to commit vngodlines indeede maketh men subiect to condemnation but to commit it vngodlily this bringeth swift iudgement Secondly a wicked man sinneth not of infirmitie for he committeth vngodlines in an vngodly manner and tradeth in wickednes wickedly the sinnes of infirmitie befall not the gracelesse sinner but the regenerate only
in whom frailty faileth grace for a time the drunkard may excuse himselfe and say his sinne is his infirmitie yet is it not but a wickednes wickedly committed so of the couetous person and other sinners Thirdly marke Gods great mercy with much thankfulnes in that the regenerate doing wicked actions aswell as the wicked are not condemned for them as the wicked are For there is no condemnation to them that are in Christ Iesus Rom. 8.1 The second cause of the iudgement is the speeches of the wicked set out by two properties first they are cruell secondly they are vttered against God An example of such speech we haue in Lamech Genes 4. Whosoeuer killeth Caine shall be reuenged seuen fold but whosoeuer offendeth me I wil reuenge my selfe seuentie times seuen fold a cruell and bloodie speech vanting it selfe euen against God himselfe Vse First hence it followeth that wicked words and works are causes of lust condemnation Ob. Then good words and workes are causes of saluation Ans. The reason is not good for wicked mens sins be perfectly wicked but the actions of the regenerate are not perfectly good Secondly we are hence to bewaile the vngodly words and workes that haue passed vs which binde vs ouer to condemnation and aboue all things in the world to sue to God by prayer for pardon yea to giue our selues no rest till we haue within vs the witnes of Gods spirit witnessing to our spirits that we are graciously accepted and that our vngodly workes are remoued out of his sight Thirdly wee are to marke those persons whose liues and mouthes abound with vngodlines and communicate not with such but mourne for them as Lot did whose righteous soule was vexed not onely in seeing the wicked workes but also in hearing the filthy speeches of the vncleane Sodomites My teares saith Dauid haue bin my meate day and night while they daily say vnto me where is thy God Fourthly our dutie is to auoide euery wicked way and word and endeuour to haue our speech seasoned with salt and ministring grace to the hearers Fifthly consider hence what we in this land may iustly be afraid of seeing vngodlines so exceedingly aboundeth godlines decreaseth the godly are taken away the wicked reproch those that are left euen for religions sake and for such religious practises as stand both by Gods law and the lawes of the land by such speeches as these Thou art one that runnes to sermons doest thou learne this and that there thou art full of the holie Ghost the Diuell is within thee And such like most wretched and vngodly speeches iustly deseruing fearefull iudgements The wickednes of inhabitants ouerturne whole kingdomes Prou. 28.2 It behoues vs then to betake our selues to speedie repentance lest speedie vengeance ouertake vs vnawares Vers. 16. These are murmurers complainers walking after their owne lusts whose mouthes speake proud things hauing mens persons in admiration because of aduantage IN this verse the Apostle returneth againe to his former purpose and still continueth the rehearsall of the sinnes and vices of these false teachers against whom he writeth and against whom he hath alreadie alleaged twelue seuerall sinnes and in this verse addeth sixe more of which some notwithstanding haue been touched in the sins formerly condēned Herein we will first shew the nature of the vices themselues and secondly lay downe the contrarie duties so farre as they shall concerne vs. These are murmurers By murmuring wee are to vnderstand a certaine fruite of impatience whereby men shew themselues displeased with the worke of Gods prouidence especially when his hand is vpon them and they are vnder the crosse Example whereof wee haue in the Israelites who when Moses had brought them out of Egypt they murmured and repined that they were fed with Manna only and wanted their flesh-pots which they had in Egypt see Deut. 1.26.27 where this sinne is called rebellion against God and therefore is no small sinne For the auoyding and preuenting of which sinne wee must learne two duties first in silence and subiection to calme and quiet our harts in the reueiled will of God vpon vs though therein our owne willes bee crossed Psal. 4.4 Examine your selues and be still Psal. 37.7 Be silent vnto God and waite on the Lord. Which is al one as if he had plainly said Let Gods will be your will also Isai. 30.15 In quietnes and confidence shall be your strength Herein our strength must be exercised not in resisting but enduring the hand of God Secondly wee must shew our selues truly thankfull to God in all things befalling vs yea euen in euill things which otherwise may be occasions of murmuring Iob. 1. The Lord hath giuen and the Lord hath taken blessed be his name Ob. But this may seeme harsh and contrary to reason to blesse God for crosses Ans. Not a whit if we conceiue that according to our deserts he might plunge vs into the pit of hell and therefore if he mitigate of that iustice and remember his mercie more easily correcting vs herein all the praise of mercie is due vnto him Complainers So called for two causes first because they are discontented with their present outward estate wherin God hath placed them the portion that God hath allotted thē liketh them not they are displeased that they are not as others be and that they haue not as others haue Secondly because vpon the frowardnes of their dispositiō they are easily displeased and hard to please again soone incensed and not so soone satisfied and thereupon are commonly complaining of the hard measure they seeme to receiue at mens hands But especially they are so called in respect of the former reason This is not the sinne of that age onely neither only of those persons but is euen a common sinne of our times and that of the richer sort for these are the poorest amongst men euer whining and complaining that their state is not so good as others nor as they would haue it and although they know as we say no end of their wealth yet know they no end of their wishings and desires We on the contrarie are hence to learne first to thinke well and speake well of that estate in which God in his prouidence hath setled vs bee it better or worse Phil. 4.11 In what estate soeuer I haue learned therewith to be contented Heb. 13.5 Be content with that you haue First carrie not couetous aspiring and malicious mindes and affections but if thou must needes bee desiring satisfie thy selfe with Iacobs desire Onely the Lord be with me and if hee giue me foode and raiment in this my iourney it is sufficient Secondly our hearts must be set to obey God euen in pouertie and affliction and beare aduersitie with an equall and moderate minde our obedience must not onely be actiue in doing but passiue also in suffering his wil. Phil. 4.12 I can want and abound I can doe all things through Christ that strengtheneth me Hebr. 10.34
not hauing the spirit of God then euery one hath power to receiue the spirit of God Ans. This is no good reason but is all one as if because a bankrout is blamed for not discharging his debts to his creditors another man should conclude that surely he is therefore able to pay them But these wicked men were blamed here first because they professed Christ but yet had not his spirit secondly because that in Adam they were the causes that they were borne without the spirit of God and so made themselues vnfit to receiue him Secondly if naturall men bee iustly condemned much more those that are worse than they as Atheists prophane persons those which contemne the assemblies and neglect the meanes of their saluation and yet looke for saluation as wel as others The Gentiles who were without the law doe the things of the law by nature Rom. 2.24 and yet many that professe the name of Christ and liue vnder the Gospell goe not so farre as those naturall men in doing the things of the law so as euen those Heathens and naturall men shall rise vp in iudgement and condemne many a professor of Christ of whom euen many come short of the Diuell himselfe who beleeueth and trembleth and yet not a few professors neither know what the Diuell beleeues neither through hâ—rdnes of heart can tremble at the iudgements of God as he can doe Thirdly those come farre short that think themselues in state good enough because they liue ciuilly and deale iustly and neighbourly as they say for the naturall man can doe this and yet shall be condemned no plea shall stand at the great day of the Lord but that which assureth of the pardon of sinne sealed vp with the blood of Christ. Let a mans outward and ciuill righteousnes be neuer so great yea if it could be equall to the righteousnes of the Scribes and Pharisies which for outward appearance was without all exception yet if hee bring not a righteousnes exceeding that he can neuer be saued Fourthly in that the naturall man is blamed for being a naturall man this ouerthroweth all merits of congruitie which the Papists boast of because a mans person not being accepted before God all his works are sinnes the worke neuer pleaseth God till the worker first please him Fifthly euery professor of Christ must strip the naturall man and become a spirituall person that is such as the spirit of God dwelleth in for first as the Father worketh our saluation by giuing Christ and his merits so must the holie Ghost by applying the same vnto vs else can we looke for no saluation Secondly as the soule giueth life to the bodie which else were dead so the spirit of God is the soule of our soules and quickneth them with new life being dead in sinne Thirdly wee can neuer know that wee are in Christ or belong vnto him but by the presence of the spirit in our hearts 1. Ioh. 3.24 Hereby we know that he abideth in vs euen by the spirit that he hath giuen vs. Quest. But how shall a man know whether hee hath the spirit or no Ans. Let him examine himselfe first whether he inwardly loue and feare God in his word of promise and threatning secondly whether he subiect his heart and life vnto him thirdly whether his heart be continually lift vp in inuocation and thanksgiuing All these are the workes of the spirit of God and they which 〈◊〉 of the spirit thus sauour and â—ffect the things of the spirit Rom. 8. Quest. But I feare I haue not the spirit how shall I obtaine it Ans. By vsing the meanes of reading the Word meditation and prayer especially Luk. 11.13 Your heauenly father giueth the holy Ghost to thâ—â— that desire him Psal. 143.5.6 I meditate in all thy workes and stretch foorth my hands vnto thee Vers. 20. But ye beloued edifie your selues in your most holie faith praying in the holy Ghost IN this verse vnto the end of the 23. are set downe some meanes whereby all beleeuers may be fitted to the maintenance of the faith and true religion vnto the which the Apostle hath in the former part of the Epistle perswaded These meanes are contained in fiue rules here prescribed first concerning Faith secondly Loue thirdly Hope fourthly Meekenes fifthly Christian seueritie the first of which is contained in this twentith verse which is that they should build themselues vpon their faith which is not barely propounded but inforced and vrged first by a motiue in this word most holy faith secondly by the meanes of it which is prayer praying in the holy Ghost In the rule note two things first that faith is a foundation secondly that the dutie of beleeuers is to build vp themselues vpon this foundation Concerning the former first is may be demanded what is here meant by faith Ans. Here by faith is not so much meant the gift of faith as the matter of it namely the doctrine of faith and religion comprised in the writings of the Prophets and Apostles in which sense it is said that the Ephesians were built vpon the foundation of the Prophets and Apostles that is vpon their doctrine Ephes. 2. The same was the rocke confessed by Peter vpon which Christ promised to build his Church and yet in the second place we must not exclude the gift it selfe for although the doctrine be a foundation in it selfe yet it is not so to vs vnlesse we beleeue it and applie it to our selues by this gift If any man aske what doctrine is this I answer the summe of it may be reduced to three heads the first whereof concerneth mans miserie by his sinne originall and actuall as also the dangerous fruits thereof The second the redemption of man from this miserie and his freedome by Christ. The third the thankefulnes which man oweth for this deliuerance and ought to testifie and expresse in newnes of life Hence learne first what is the infallible marke of the true Church whereby it may be discerned from the false and Apostaticall Church and that is the doctrine of the Prophets and Apostles for this being the very foundation of the Church where it is there the Church must needes bee and this note of it selfe is sufficient to point out the true Church wheresoeuer Secondly seeing faith is the foundation of the Church and not the Church the foundation of faith beware hence of a damnable doctrine of the Popish Church which teacheth that there can be no certainty of the points of religion no nor of the Scriptures themselues but onely by the iudgement of the present Church of Rome and that Church must giue what sense soeuer she pleaseth to the Scriptures else hath it none wherein they play the part of preposterous builders laying the foundation in the top of the building Thirdly it may be demaunded how any doctrine becommeth a foundation vnto the saluation of men Answ. Properly to speake God and Christ is our foundation and
holines is incomprehensible and infinite yea the fountaine of all other holines Created holines is a certaine gift of God which by some proportion resembleth this vncreated holines of God the subiect whereof are Angels man and Gods ordinances especially the written word so as this holines of faith is this deriued holines and not the former Secondly how is the doctrine of religion most holy Ans. First in it selfe being without all fault and error and hauing sundrie excellencies being full of diuine wisedome and truth and the onely instrument whereby Gods infinite wisedome and goodnes is made knowne vnto vs. Secondly in regard of the effect and operation which is to make the creature but especially man holy Ioh. 17.17 Sanctifie them in thy truth thy word is truth It sanctifieth men instrumentally in that it maketh them resemble God in many graces by this Dauid became wiser than his Teachers Psal. 129. and so resembled God in wisedome Iam. 3.17 This wisedome which is froÌ„ aboue of which the word is the instrument is pure peaceable easie to be intreated full of mercie and good fruites without iudging and without hypocrisie Thus wee see how it maketh men resemble God in all these yea and in all other vertues Thirdly it is most holy because it sanctifieth all inferiour creatures to the vse of man so as hee may vse them with good conscience 1. Tim. 4.4 Euery creature of God is good sanctified by the word and prayer Where by the way may be noted the superstition of the Romish Church which halloweth Bread Salt Water Palmes c. for the curing of diseases casting out of diuels working wonders which practise of theirs is nothing but the defiling and prophaning of the creatures by superstitious prayer seeming to hallow them yet without any word or warrant either of promise or commandement which is the principall instrument of sanctifying the creatures vnto their lawfull ends and vses Hence learne first that the doctrine of the Prophets and Apostles is from God because it is full of wisedome without any follie full of truth voide of all falsehood as also most holy both in it selfe and in operation and effect and in the author as proceeding from him who is the fountaine of all holines it is not of men neither needeth the euidence of men by this propertie only if it had no more it carrieth with it and containeth within it sufficient euidence against the gates of hell that it is from God and holy as himselfe is Secondly the word being most holy it must dwel in our hearts plentifully and our care must be that it may be written in the tables thereof that it may bee an ingrafted word bearing rule ouer our wils and affections yea ouer our whole liues for where it ruleth it sanctifieth the whole man Thirdly the doctrine of true faith sanctifieth vs but as it is receiued beleeued and applied by faith and no otherwise when it taketh place in vs then it sanctifieth vs it is not the rehearsing of the articles of it nor the knowledge of it nor carrying about with vs the words of it that can worke grace but the hiding of it and mingling it with faith in the heart from which we gather that it is a foule error of the Papists to teach that the Sacraments conferre grace by the worke wrought and that as the penne writeth by the hand of the writer and that of it selfe the hand mouing it so the Sacraments of themselues sanctifie being administred by the Minister but this is erroneous for the Word and the Sacraments are both of one nature the Sacraments being none other but the word made visible but the word read or vttered sanctifieth not by the worke done but by being beleeued and applied by faith therefore no more doe the Sacraments by being administred but by apprehending Christ in them grace must be conferred by the spirit of grace and not by the vertue of any action in the Sacraments The last point in this first rule is the meanes whereby beleeuers are to build vp themselues in their most holy faith and that is prayer praying in the holie Ghost Wherein euery member of the Church is put in minde of a principall dutie namely that whensoeuer wee feare or foresee a falling and defection froÌ„ the faith by reason either of weakenes within or persecution without theÌ„ time it is to repaire vnto God by the prayer of faith crauing at his hands strength and power not onely to bee preserued from reuolt but also to bee confirmed in the faith and doctrine wherein we stand The Apostle hauing exhorted the Ephesians to stand fast and be strong in the Lord and hauing prescribed some meanes tending to that purpose in the 18. verse hee concludeth the principall of the rest to bee prayer praying alwaies with all prayer and supplication in the spirit and that it is so appeareth by two reasons first by prayer faith is exercised yea and increased according to the increase whereof the other graces of zeale hope patieÌ„ce and constancie are likewise confirmed and animated Secondly faithfull prayer hath a faithfull promise made vnto it Askâ— and ye shall haue seeke and yee shall finde knocke and it shall be opened vnto you these promises we must lay â—old vpon and applie vnto our selues for the stirring vp of continuall prayer and strengthening of grace especiallie in time of temptatioÌ„ and in sense of frailtie and then God will be good in hearing and helping as his promise is Now in this meanes obserue the manner of making prayer in these words In the holy Ghost which are added for foure causes first to giue vs to vnderstand that although a man be regenerate yet he cannot pray as he ought vnlesse hee be still mooued helped and stirred by the holy Ghost God giueth sundrie graces in the conuersion of a sinner first a preuenting grace which yet is not at all effectuall vnlesse it be seconded and helped with a supplie of a second grace for that is true euen of the regenerate without me yee can doe nothing Ioh. 15. God giueth first the will and then the deede Phil. 2.13 yea and the continuance of the doing of that which is truly good Hee that hath begun the good worke will performe or finish it chap. 1.6 Here let grace be euery way grace lest it be no grace at all let God who is all in all haue all the glorie of all as for the doctrine of mans merit and humane satisfaction which robbeth God to enrich man it here falleth to the ground The second is because prayer is a singular and especiall worke of the holy Ghost in vs who stirreth vp in vs these grones and sighes which we cannot expresse Rom. 8. and maketh vs crie Abba Father Zach. 12.10 this spirit of grace and compassion is promised to bee powred out vpon the house of Dauid and inhabitants of Ierusalem and from hence a man may examine and finde whether he be the
childe of God or no for if he haue the spirit of God he is his and if he haue these holy motions and desires to pray and can send out these cries vnto God vnfainedly he hath the presence of the Spirit and he that hath not this spirit in these blessed fruites of it is none of his Thirdly these words are added to teach vs that when wee pray wee must doe it our hearts for where the spirit of God dwelleth thēce must prayer proceed but his abode is in the heart and therefore prayer that God many acknowledge it to proceed from the spirit must bee hartie and so of all other spirituall duties Colloss 3. singing with grace in your hearts Rom. 1. whom I serue in my spirit where the Apostle expresseth a reason why prayer should proceed from the heart because prayer is of the same nature with faith and the spirituall worship of God yea indeede is a part of it answerable vnto God himselfe who is a spirit but all these are seated in the heart and spirit and consequently prayer it selfe ought so to be neither is it the outward action or words which is simply the worship of God but so farre as they consent and proceed from the heart Which teacheth vs that whatsoeuer religious dutie wee are to turne our selues vnto wee are first of all therein to approoue ou◠hearts vnto God Fourthly that there may bee a distinction made betweene the true beleeuer and the hypocrite and carnall man The hypocrite he prayeth outwardly for forme and fashion the naturall man in affliction prayeth of compulsion as a man that is racked and tormented without any loue of God at all both of them without any inward sense or rectified disposition of the heart but the beleeuer hee prayeth in the heart and in faith the spirit of God disposing his heart aright vnto prayer Quest. How doth the holy Ghost direct the heart Answ. By fiue waies or meanes first by illumination whereby hee reueileth God to man as also his owne estate both of them in part Secondly by conuersion whereby hee turneth the heart vnto God once made knowne Thirdly by direction whereby hee directeth the heart to deale as with God himselfe taking it from outward meanes Fourthly by feruent and constant desire◠for things spirituall or temporall Fifthly by faith whereby we can rest on God for the accomplishment of the things wee haue heartily desired Quest. Whether may we not pray to the holy Ghost seeing here it is said praying in or by the holy Ghost Ans. We may not onely pray in or by him but vnto him for although wee haue no particular example hereof in the Scripture yet wee haue sufficient warrant for the three persons being vndiuided in nature must be also vndiuided in worship and one being worshipped all must be worshipped Secondly wee are baptized into the name of the holie Ghost as well as of the Father and Son and therefore hee is to be prayed vnto euen as they are Ob. But wee are not commanded to pray any where by the Father or Sonne as here by the holie Ghost which argueth that the holie Ghost is not the author of our prayers as they are Answ. The Apostle here would haue vs obserue an order in the working of the Trinitie for all the three persons are authors of our prayers the Father and Sonne make vs to pray but by the holy Ghost the holy Ghost maketh vs pray but more immediatly for he is the immediate author of our prayers which teacheth that when we pray it is not of our selues but from the spirit which stirreth and sendeth vp heauenly requests for vs herein then wee must renounce our selues magnifie the grace of God within vs and shew our selues thankfull by entertaining carefully such holie motions of this most holie Spirit of God Vers. 21. And keepe your selues in the loue of God looking for the mercie of our Lord Iesus Christ vnto eternall life THese word◠containe the second rule of the Apostle tending to the preseruation of faith and true religion concerning loue and it is indeede of speciall vse and direction for the framing of our liues Christ calleth the loue of God and men the summe of the whole law Paul calleth it the end of the Commandements This caused Paul to keep faith good conscience 2. Cor. 5.14 The loue of Christ constraineth vs. Now for the better informing of our vnderstandings and our furtherance in obseruing this rule fiue things are to be considered first what is meant by the loue of God Ans. Wee are to vnderstand by the loue of God a diuine vertue in the hearts of the beleeuers whereby they loue God and Christ properly and simply for himselfe rest in him and cleaue vnto him as the most absolute good for by Gods loue in this place is not meant that loue wherby God loueth man but whereby man loueth God Quest. Why doth the Apostle here omit the loue of man Ans. Because the loue of man to man is included and to bee vnderstood in the other as a fruit necessarily flowing from it for first whē a man loueth his neighbour herein after a sort he loueth God for then is God loued not onely when our affection of loue is directed vnto himselfe but also when his ordinances his creatures image and other things partaining vnto him are loued Secondly the Apostle Paul calleth the loue of the neighbour the fulfilling of the law which cannot be vnlesse we include also therein the loue of God or rather it within Gods loue and ioyne them both together Now if the loue of man be the fulfilling of the law how much more is the loue of God which by the same reason must include the other Thirdly it is a true rule in Diuinitie that the first Commandement must bee included and practised in all the nine following as being the foundatiō of them all Now the maine dutie of the first Commandement is the loue of God which must goe with the practise of all the other so as al the duties of the other Cōmandements are included in the same The second point is whether this loue of God bee in man by nature or giuen by grace Ans. It is not from nature but a gift of grace following faith and iustification Ioh. 14.14 If yee loue me yee will keepe my commandements both which proceed from one beginning as no man then can by nature keepe the Commandements so no man can by nature loue God aright Rom. 8.5 The wisedome of the flesh that is mans best things his best thoughts and affections is enmitie to God therefore can there be no true loue of God in nature 1. Tim. 1.5 The end of the commandement is loue out of a pure heart and of a good conscience and faith vnfained Againe wee must first beleeue that wee are loued of God before wee can loue him 1. Epist. Ioh. 4. We loue him because he loued vs first It will bee obiected here
edification so as the generall commandement admitteth this limitation that men must be pleased but onely so farre as it tendeth to Gods glorie their owne good and edification So Rom. 12.18 Haue peace with all men but yet with a double limitation first if it be possible secondly if it be in you or so much as lieth in you wee must not carrie crosse and thwart mindes as being enemies vnto peace but applie our selues to the preseruation of it in our selues and others thus shall we testifie our selues to be admitted into Gods kingdome wherein the lion and lambe play together and the yong childe with the Cockatrice Isai. 11. Whereby thus much is signified that men once conuerted shall be so changed and altered that if they were neuer so fierce and cruell against the Church and one against another before yet now they shal be framed to a peaceable and meeke disposition towards all men Now to perswade vs to the practise of these rules consider first that these are the last times wherein most men are louers of themselues and louers of men for their owne aduantage euen so farre as by them they may attaine and retaine their wealth pleasures and pompe but few are they that loue men for God or his graces in them now seeing the times more call for these duties let vs bee the more carefull in them Secondly loue amongst men is the bond of societies for what else linketh man to man but loue which therefore the Apostle calleth the bond of perfection and truly for it maketh men speake and thinke one thing and perfecteth their societie Seeing then Christian societies are Gods ordinances and preserued by loue wee are to labour the more in the preseruation of it Thirdly the office and action of loue is most excellent for the manifold gifts and graces which God bestoweth on men for the vse of the Church and Common-wealth are all hereby made profitable thereunto all ordered hereunto aright and all hereby applied to their right ends and vses the gifts of knowledge tongues artes wisedome and such like without loue they puffe vp but it is loue that edifieth 1. Cor. 13. and which causeth man to applie and vse these gifts to the good of man The third rule for the maintenance of faith concerneth Hope in the next wordâ— looking for the mercie of our Lord Iesus Christ vnto eternall life Wherein is contained a description of hope which is this Hope is a gift of God whereby we waite for the mercie of Iesus Christ to eternal life For the better conceiuing of which grace consider in the words three things first the person on whom wee are to waite by hope namely our Lord Iesus Christ together with the properties of this waiting which are foure first it must be certaine without doubting for the Apostle ascribeth a full perswasion and assurance vnto our hope as wel as vnto our faith Heb. 6.11 neither doth hope make a man ashamed by disappointing him of the thing hoped for Rom. 5.5 Secondly it must be against hope that is against all humane hope reason sense and whatsoeuer may be grounded vpon these Thus Abraham beleeued against hope Rom. 4.18 Thirdly it must be a patient waiting on Christ Rom. 8.15 If we hope for that we see not we doe with patience abide for it for otherwise the thing hoped for deferred maketh our waiting painfull and tedious Fourthly it must be grounded vpon the word and promises of life Psal. 130.5 My soule hath waited and I haue trusted in his word Heb. 6.18 the ground and anchor of our hope is made not onely the promise but the oath of God who cannot lie although he should not sweare that we might hâ—ld fast the hope that is set before vs. The second point is the thing for which we must waite which is not for gold siluer honours pleasures but only for the mercie of God in Christ vnto life eternall by which we must not vnderstand the beginnings of mercie for these we alreadie here enioy and hauing the present hold thereof need not hope for the same but for the full measure and accomplishment of Gods mercies hereafter to be enioyed The like manner of speech hath Paul Rom. 8.20 We waite for our adoption and redemption not that wee are not alreadie adopted and redeemed but that it is not as yet fully finished and accomplished in vs as hereafter it shall be The third point is the fruite and profit of this waiting and that is life eternall and therefore is added vnto life eternall giuing vs to vnderstand that our waiting shall bring vs vnto and set vs in the possession of this life So as the description standeth in setting downe two effects of hope described first that it causeth to waite on Christ for mercie secondly that it doth not faile nor make a man ashamed for he waiteth vnto eternall life and in this expectation is put in possession of the same From the former effect we learne first to put a difference betweene hope and confidence first by hope we waite on Christ but by confidence we rest vpon him and quiet our hearts in him Secondly hope is of things to come and confidence of things present at least made present by faith Matth. 9.2 Haue confidence and thy sinnes are forgiuen thee Whence we may discerne an error in Popish religion They teach with vs that a man is to haue confidence in Christ but they include it vnder hope and will not permit that it should bee referred to faith because then they should be drawne to grant a speciall faith But that is erroneous seeing confidence is not of things to come as hope is but of things present and therefore although confidence goeth with hope yet it is no branch of it but proceedeth from faith Secondly seeing this waiting is a certaine expectation of Christ hence I gather that there is a speciall faith for if there bee a speciall hope there must needes be a special faith to ground this speciall hope vpon for wee can neuer certainly waite for that whereof we are vncertaine whether it belong vnto vs or no he that hath receiued the earnest may certainly waite for the whole summe but it is faith which receiueth the earnest of the spirit from whence our hope is raised Heb. 11.1 Now faith is the ground of things hoped for for which cause it is that hope also hath his full assurance ascribed vnto it as well as faith And hence wee may further take knowledge of another of their errors whereas they teach that hope indeed is ioyned with a certaintie but they distinguish of certaintie which is they say either of the will or vnderstanding hope they graunt hath the certaintie of will but not of iudgement and vnderstanding but this is false seeing the Apostle Heb. 12. commandeth to reioyce in hope which no man can doe vnlesse the iudgement be certaine and setled he that is not certaine of mercie can neuer hope certainly