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
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
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
person no vnrepentant sinner can be partaker of but onely the Church of the first borne as in Heb. the 12 whose names are written in the booke of life and who receiue daily spirituall increase for howsoeuer in the Catholike Church there be two sorts of men professing religion the one of them that do vnfainedly beleeue and are sanctified the other of them who make a shew of faith but indeede beleeue not but remaine in their sinnes of the former doth the Catholike Church consist and not of the latter who are no members sâ—t into the head of this body though they may seeme so to bee Secondly this confuteth the Romish Church who teach and hold that a reprobate may be a member of this Church Thirdly that none can bee the head of this Church and Catholique congregation but onely Christ for he only knoweth them who and where they be thorough the face of the whole earth not the Pope or any other creature hath any headship ouer this companie who are giuen and properly appertaine vnto the Sonne of God Fourthly that this Catholique Church is inuisible and cannot by the eie of flesh be discerned for what eye except of faith can see or discerne the depth of Gods election or whom he hath effectually called yea and who can infalliblie determine of the things that are within a man and therefore this is a matter of faith not of sense an Article of our beleefe not the obiect of our sight seeing faith is an euidence of thinges not seene which againe ouerthroweth that Romish doctrine which teacheth that the Catholike Church is visible and apparent vpon earth and so destroy that Article of our faith Fiftly that this Catholike Church being preserued by God the Father to life euerlasting cannot vtterly perish and bee dissolued all other congregations and particular Churches being mixed and the greatest part not predestinate may faile yet this cannot be ouercome Rom. 11.7 this election of God shall obtaine though the rest be hardened The gates of hell shall not preuaile against the faith of the Church because faithfull and true is hee that hath spoken and who will preserue in this Church a succession of wholsome and sound doctrine and heauen and earth shall be sooner dissolued than on iote of the same shall faile and perish But though that faile not the Church may fall from that and so faile That particular Churches and of them the most famous haue been ruined yea and fallen away and so may doe is euident by the Churches of Ephesus Corinth Galatia c. and no maruell seeing these consisted euer of mixed persons but the Catholique Church consisting onelie of a number elected and called though it also not being as yet without wrinkle may erre and faile in some smaller points yet being preserued by God to life cannot possibly faile in the maine and foundation This doctrine affordeth strong consolation to the elect of God both in regard of their frequent falles and infirmities whereby they might feare to cast themselues quite out of fauor as also in regard of the manifold assaultes and bickerings which in the world they doe and shall endure whereby they might seeme to the outward veiw to perish yet the truth is neither of both need so dismay them but that their faith and hope may still bee reuiued and strengthened seeing they are preserued to saluation Sixtly here are better notes of a true Church then the Papistes Antiquity Succession Multitude c. which can bee no notes Frst for Antiquitie in the beginning was a true Church but no Antiquitie Secondly succession failes for what men soeuer are called and sanctified are the Church Thirdly multitude no note for if there be a calling and sanctification of men there is a Church be there many or few But the true notes are the meanes of calling to the faith by the doctrine of the Prophets and Apostles and obedience thereunto proceeding forward in sanctification euen vntill death without which notes none can truly say they are of the Catholique Church By which we may know the Church of England to be the true visible Church of God called and sanctified in the truth Ioh. 8.31 Now to proceede wee are in the next place to intreate of the order which God obserueth in bringing men by degrees to life euerlasting And first of the calling mentioned which is a worke of God who of his meere fauour and grace calleth vile and miserable men out of the world and inuiteth them to life euerlasting to vnderstand which we must know that the calling of God is two fold The first is generall when God calles a whole Nation kingdome and countrie that is when hee offers them saluation in the meanes as when hee sends his word amongst them affordes them the Sacraments to seale the Couenant giueâ— leaue to approch him in prayer and all this in the Ministrie of men that man might call man yea when hee vouchsafeth priuate meanes farre inferior to the former yet often seruing for a generall calling aâ— is the reading of the Scriptures yea of mens writings and some time reportâ— as in Rahabâ— example and the woman of Samaria by these meanes the Lord generally calleth men offering but often not giuing grace offered in great iudgement turning away from a froward people If God offer but giue not grace it is a deluding of men No for first a man was once able to receiue it secondly hereby hee maketh them without execuse whom he will destroy thirdly hereby he keepes the wicked in outward order Vse Considering to be called of God is the first step to life euerlasting and we in this Church of England are thus called it remaines that euery man should answere this calling How shall this be done Frame thy heart to answere God as Dauid did when God bad him seeke his face Thy face O Lord will I seeke see also Marke 9.23.24 of the father of the possessed child and Psal. 40.6.7 wheÌ„ Dauids eare was pearced hee answered Lord I come this ought to be the Answer of our hartes to the Lords voice sounding in the Ministry The second calling is more speciall when grace is not only offered but giuen also by God thorough the effectuall working of his spirit in our hearts which is the beginning of grace in vs hee himselfe laying the first foundation of it by giuing power to receiue the word to mingle it with faith and bring forth the fruites of new obedience for the better conceiuing of the nature of it consider sixe pointes First the ground and foundation of it namely Gods eternall free election of vs vnto life euerlasting as 2. Tim. 1.9 when I say free I exclude not only whatsoeuer man can imagine within himselfe as vaine in procuring such good vnto himselfe as not of works saith Paul least any should boast but also placing the ground of all our good out of our selues in the counsell of God which the
not onely in many examples but in that originall sinne infecteth euery infants soule aswell of the beleeuing as vnbeleeuing parent But if sanctification be not from the parent whence is it From Christ who is made of God vnto vs sanctification 1. Cor. 1.30 1. Coloss. 22. In him are hid all the treasures of it of whose fulnes we receiue grace for grace 1. Ioh. 16. wherein two further points are to be knowne first what thing in Christ is the roote of our sanctification namely Christ his holines as he is man euen as Adams vnrighteousnes is the roote of our corruption Secondly that seeing he is the root of our sanctification it is necessarie there be a coniunction and vnion betweene him and vs before we can partake of his holines and it is the bond of faith which knits vs as members vnto him the head in which regard the Apostle saith he is made of God our sanctification 1. Cor. 1.30 that is the roote and author of it A third point is the measure of our sanctification which is but in part giuen vs in this life the most regenerate man being partly flesh and partly spirit appearing in this comparison Take a vessell full of water let a portion be taken out and an equall portion of hot water put in it becomeâ— luke-warme all of it partly hote and partly cold euen so euery man is a vessell of water filled with corruption to the brim if a part of his corruption be taken away and a proportionall part of holines put in stead of it the whole man becomes partly holy partly vnholy of which wee haue an example in Moses Num. 20.8.9 who in smiting the rock so as the water gushed out bewrayed the mixture of faith with vnbeleefe in the same action he takes the staffe therein he obeyed God but he strikes the Rocke twice being commanded only to speake to it and therein he disobeyed for which the Lord was angrie A fourth point is touching the parts of sanctification which may be diuided two waies first it is diuided into mortification and viuification Mortification is a part of sanctification whereby the power tyrannie and strength of originall sinne is weakned and also by little and little abolished which be coÌ„sidered to be not in one part onely but throughout so as when one part of originall sinne decaieth so doth also the rest the ground of which is the vertue and efficacie of Christs death which if any aske what it is and what power it can haue since it is ended I answere it is that power of his Godhead whereby on the crosse hee sustâ—ined his Manhood and so made his death a satisfaction to the iustice of God for mans sinne It will be further asked how come we to be partakers of this vertue of Christs death and to feele the power of it in our hearts So soone as any man by faith begins to be vnited vnto Christ his death is applied vnto him so that by meanes of our coniunction with Christ we as truly partake of that power of his as he himselfe was on the crosse susteined by it then he feeles sin wounded in him and dying dailie to which hee cannot liue as before The second part of sanctification is viuification or quickning and it is when Christ dwels and raignes in our hearts by his spirit so as we can say we henceforth liue not but Christ in vs the foundation of which is the vertue of Christs resurrection which is nothing else but the power of his Godhead raising his Manhood and freeing him from the punishment and tyrannie of our sinnes this power is conueied from him vnto all his members who being mystically conioyned with him are thereby raised from the graue of their sinnes The second diuision is taken from the faculties of man which are seauen in number 1. The Minde 2. Memorie 3. Conscience 4. Will 5. Affections 6. Appetite 7. The life it selfe In all which this grace of God must appeare 1 The Minde is that part of man which frameth the reason this Paul calleth Ephes 4.5 the spirit of our minde which must be renewed the sanctification of which is called Reu. 3. the eye salue it is a grace cleering the darke minde and dimme vnderstanding containing in it these three things First sauing knowledge 1. Cor. 2.12 whereby we know the things giuen vs of God Some will say what be they Ans. This knowledge may be referred to two heads The first is the knowledge of God The second is the knowledge of our selues The former of these hath two branches first that knowledge of the true God which is life euerlasting Ioh. 17.3 Secondly to know the mercie of God in Christ to my selfe in particular Ephes. 3.18 This is to know the height length and depth of the loue of God to me in special as that God the Father is my father God the Sonne my Sauiour God the holy Ghost my Sanctifier this is the sauing knogledge of God The second head of this sauing knowledge is to know a mans selfe when hee sees the secret corruptions of his heart against the first and second Table to see and to feele this is a worke of grace and an argument of an heauenlie light enlightening the soule The second thing in the sanctification of the minde is after the knowledge of these to approoue the things of God that is to minde and meditate on things spirituall Rom. 8.5 to sauour the things of the spirit namely things pertaining to the kingdome of God Contrarie to the practise of them whose glory is their shame yea whose end is damnation Phil. 3.19 who minde earthly things The third thing is a setled purpose in the minde not to offend God in any thing but to endeuour the doing of his will and the pleasing of him in al things this is called the turning of the mind and is the substance of true repentance 2 The Memorie the sanctification of it is an aptnes by grace to keepe good things specially the doctrine of saluation by which Dauid was preserued from sinning Psal. 119.11 and Mary pondred things concerning Christ and laid them vp in her heart Luk. 2.15 3 The sanctification of the Conscience is an aptnes to testifie alwaies truly that a mans sinnes are pardoned and that hee preserueth in his heart a care to please God 2. Cor. 1.12 This testimonie was Pauls reioycing and Hezekias comfort on his death-bed was the testimonie of his conscience of his vpright walking before God yea this conscience is apt also to checke and curb vs when wee encline to euill so Dauid saith Psal. 16. his râ—ines did correct him in the night season and to stirre vs vp to good as the voyce behind vs saying Here is the way walke in it Esay 30.21 4 The Will is sanctified when God giues grace truly to will good as to beleeue feare obey God when a man can say that though he
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
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
of the life past is that a man hath repented him of all his sinnes past and is turned vnto God The testimonie of the life present and to come is first that a man hath a purpose neuer to offend God but endeuours to please him in all things Secondly that when hee hath slipped and sinned against Goâ— it was not wittingly and willingly but of humane infirmitie Thirdly that a man hath his generall testimony which is required to a good conscience Psal. 119.6 I shall not be confounded when I haue respect to all thy Commandements Iam. 2.5 He that breaketh one Commandement iâ— guiltie of all that is hee that wittingly and willingly against the knowledge of his conscience breake one of the Commandements of God will if occasion be offered willingly and of knowledge break them all so as a good conscience must testifie on a mans side concerning all sinnes and all obedience Examples whereof we haue in Hezâ—kiah Esai 38.3 Remember Lord how I haue walked before thee with a perfect heart And in Paul 1. Cor. 4.4 I know nothing by my selfe The weight of the ground appeareth in the wordes following where the Apostle saith that while some put away good conscience they haue made shipwracke concerning the faith where he compareth our conscience to a ship our religion and faith to our treasures laid in it Now as a hole in the ship loseth the treasures by sinking the ship so cracke the conscience and the treasures of religion suffer shipwracke whence it is that Timothie is willed to keepe the mysterie of faith iâ— pure conscience 1. Tim. 3.9 The aduersarie of this ground is the Romish Religion who ouerthroweth true testimonie of conscience which is euer ioyned with true humiliation and repentance for sinnes past in teaching that many sinnes are in themselues veniall or no sinnes as those lusts against the last Commaundement which killed Paul himselfe and in extenuating mans corruption and extolling nature wherby they say a man may worke his saluation being holpen by the holy ghost whereas indeede no true peace of conscience is to bee found till nature bee wholy debased grace take the whole place Secondly they teach that a man cannot bee certaine of his saluation in this life but may coniecture and hope well which is the very racke and torment of the conscience Thirdly while they teach that a man must merit his saluation by his workes they torture the conscience and leaue it destitute of this testimonie for how can the conscience quiet it selfe when it knowes not how many workes will serue the turne nor when it hath sufficiently satisfied the iustice of God and this is to bee marked that the chiefest of that religion whatsoeuer they hold in their life time yet when they lie on their death-bed they flie from their owne merits to the merit of Christ. Notable is that speech of Stephen Gardiner at his death to conuince it who hauing been a great persecutor and being much perplexed on his death-bed by a friend of his visiting him was put in minde of that iustification which is by the meere mercy of God in Christ to whom hee answered You may tell me and those who are in my case of this doctrine but open not this gap to the people So as they are glad to entertain our doctrine for the true peace of their conscience which in their owne doctrine they can neuer finde Thus haue wee shewed in part that faith is a most pretious treasure beset with many enemies against whom wee must alwaies contend which wee shall yet more clearely see in beholding the vse of this treasure which is two-fold first to râ—ueilâ— from God vnto man all things needfull vnto saluation concerning doctrine or manners wherein it excelleth all manâ— learning for first all the lawes and learning of men reueile the Morall law only in part and mingle it with superstitions and ceremonies but they reueale no part of the Gospell onely this doctrine of faith reuealeth in the full perfection both the Law and Gospell Secondly the lawes and learning of men know nothing much lesse reueale of mâ—ns miserie neither the cause nor the remedie thereof but this doctrine of faith knoweth and reueileth both namely the first cause to bee the sinne of our first parents and the proper and perfect remedie to be the death of Christ. Thirdly mens lawes and learning speake at large of temporall happinesse but know nothing of eternall but this doctrine not onely knoweth the true happines of men but teacheth and describeth the readie way thereunto The second vse of this doctrine of faith is that it is a most perfect instrument of the holy Ghost for the working of all graces in the hearts of men I meane not the letters and syllables but the doctrine of the Prophets and Apostles taught and beleeued Paul calleth it the power of God to saluation and Christ himselfe saith that his word is spirit and life that is the instrument of the Spirit whereby life eternall is procured for which two notable vses it is a most pretious treasure Whence we learne first to be swift to heare this doctrine taught in the publike Ministerie as Iames counselleth chap. 1.19 because in it God openeth his treasure to dispence the same vnto vs. Secondly it being a pretious treasure wee must hide the same in the coffers of our hearts Psal. 119.11 I haue hid thy word in my heart It must be an ingrafted word in them Iam. 1.21 And this dutie we practise first when wee haue care to know it secondly to remember it thirdly when wee set the affections of our hearts vpon it as men do vpon their treasures Thirdly if it be the treasure of the Church then it bringeth to the possessors of it wealth honour and pleasure as other treasures doe For as the house of Obed-edom was blessed for the Arke so is that heart which holdeth true wisedome within it see Prou. 3.13.14 c. We in this land haue good experience of this truth who by Gods blessing haue aboue fourtie yeeres enioyed wealth peace honour and aboue all Gods protection and whence haue these flowed but from the true faith and religion set downe in the Prophets and Apostles maintained and defended amongst vs which if we would haue continued we must also continue to hold and affect this truth as a treasure vnto the end The second point or head of the Exhortation is that the Saints are the keepers of this treasure of faith to whom it was 〈◊〉 giuen Whence we may learne first that it is an infallible note of the true Church of God to keep maintaine and defend the wholesome doctrine of Religion deliuered by the Prophets and Apostles It was noted to bee the chiefe prerogatiue of the Iewes that to them the Oracles of God were committed Roman 3. Hence 1. Tim. 3.15 the Church is called the ground and piller of truth because in her publike Ministery she maintaineth and preserueth
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
sinnes and hereby they are conuinced to bee dreamers seeing they sleepe securely in the middest of such iudgements In handling the words wee will first speak of the fountain because it is first in nature and then secondly of their sinnes flowing from thence The originâ—ll of these sinnes is that they are dreamers which worde leadeth vs to a double cause of them first that they are sleepers made 〈◊〉 with sleepe and secondly in this sleepe of theirs they are deluded with dreames We are then to vnderstand first what thâ—â— sleepe is and in the next pâ—â—ce what bee the dreameâ— which in 〈◊〉 sleepe 〈◊〉 them This sleepe is not that naturall sleepe which oppresseth the bodie but a spirituall sleepe like vnto that in diuers things going ouer the soule binding vp the faculties of the same and bringing a heauines or deadnes rather into all the powers of man so far forth as they ought to be mouing in spiritual actions and affaires It causeth the mind neuer to thinke seriously of God or a mans owne estate the conscience neuer or seldom to accuse for sinne committed the will neuer or seldome to will that which is truly good the affections neuer or seldome to be mooued at Gods word or workes Thus it goeth ouer the whole soule and casteth it in a dead sleepe so as it is altogether vnfit to goe about the actions of an heauenly life Example hereof we haue in the old world they eat and dranke c. and knew nothing till the flood came they dreamed continually of many other things but neuer of their owne destruction Diues also was cast on such a sleepe he fâ—red deliciously euery day hee neuer thought of heauen for he was neuer to come there nor of hell fire till he felt the flame This spirituall sleep is three-foldâ— first the naturall sleepe of heart by which euery one is ouertaken so as by nature no man can so much as moue himselfe to the least good till God awake him and say to him Awake thou that sleepest and stand vp from the dead The second sleepe is a slumber and indeed the remainders of this naturall sleepe in the children of God being awakened out of their dead sleepe for euen they are ouertaken often with a spirituall slumber by reason of remainders of sin in them So the spouse acknowledgeth Cant. 5.2 I sleep but my heart waketh The third sleepe is the increase of that naturall sleepe and deadnes of heart by the custome of sinne when as the heart is made past feeling and altogether senselesse through continuance in sinne Ephes. 4.19 This last kind is that which is attributed here to these deceiuers for so the word notwithstanding importeth for although they knew the iudgements of God against sinne yet they are senselesse and carelesse in the middest of them Now in the next place let vs see what these dreames are here spoken of and they bee nothing else but wicked carnall and vaine imaginations arising from an impure heart and conceiued in a corrupted mind which in the end deceiue and delude men no otherwise than a dreame which while a man sleepeth seemeth to haue some truth in it but as soone as one awaketh it vanisheth away and indeed hath in it nothing lesse An example whereof wee haue in the rich man Luk. 12.19 who in his fulnes and encrease of riches dreamed of an happinesse and a continuance in it many yeeres when that night his soule was taken away The Angell of the Church of Laodices dreamed that hee was rich encreased with wealth and stood in need of nothing whereas hee knew not that hee was blinde poore miserable and naked Reue. 3.17 So the Pharisee dreamed that he was another manner of man than the poore sinfull Publicane but it was but a meere dreame for the other departed away iustified Doct. Hence we may note the cause why so few entertaine the doctrine of the Gospell so few forsake their sinnes and turne vnto God and that is because men are dreamers being cast and lulled asleepe in their sinnes and therein deluded with many false imaginations which draw them from God As first some pleade that they were neuer booke learned they could neuer write nor reade therefore they must be excused in their ignorance as not being bound to know the word of God they need not frequent so many sermons or if they doe they are not greatly to care to carrie them away Secondly others dreame that because they haue liued thus long and yet had neuer any such crosse as they see befall others therfore they are most happie men and God loueth them they finde the blessing of God vpon them in euery thing and therefore they serue God well enough or so much as serueth their turne Thirdly others haue learning and knowledge and begin to dreame that therefore they want nothing they blesse themselues in their naked knowledge and neuer haue care in their hearts to receiue Christ. Fourthly others are prophane and dreame that the Master will not come yet God will not yet call them they shall haue time enough to repent in for they craue but one houre on their death-beds and that shal they haue in the meane time they giue themselues ouer to riot and excesse neuer regarding though all the world crie shame vpon them vntill their Master take them vnawares Lastly it is a common dreame amongst men that the promise of life eternal is but a dreame and so many make but a dreame of the whole word of God and all religion that looke as Sarah did not so much regard the promise as she ought to haue done because she tooke it for a dreame and made a matter of laughter of it Gen. 18.12 and as those who were reduced from the captiuity of Babylon entertained the promise of their returne but as a dreame by their own confession Psal. 126. and Peter wheÌ„ he was deliuered by the Angel out of prison could not bee perswaded that it was so but that he had seene a vision or dreamed a dreame Act. 12.9 Euen so men hold the doctrine of the Gospell but as a dreame seeing they can hold it in opinion but neuer endeuour to reforme their liues by it but such dreames disappoint men commonly of saluation which while men bring to the hearing of the word it is no marueile if we haue such iust cause of complaint for want of profiting vnder it as appeareth euery where at this day The most powerfull Ministrie shall little preuaile so long as men come with their hearts ful fraught with their carnall imaginations and with such heauines of spirit Secondly in that these dreames are made the causes of all sinnes we are taught to learne the lesson of the Apostle Ephes. 5.14 Awake thou that sleepest and stand vp from the dead And 1. Thess. 5.6 Let vs not sleepe as others doe which that wee may doe consider first the reasons and meanes which may bee effectuall to
Papall authoritie but euen the Pope himselfe ought to bee subiect to his Emperour if hee would auoide his most iust title of a most vniust vsurper Vse 2. Hence also may be obserued that the exemptioÌ„ or immunitie of the Clergie from the authoritie of the Ciuill Magistrate is wicked and a kinde of rebellion and this is the condition of the whole Romane Clergie Ob. They pleade that Kings and Princes of their bountie haue granted these priuiledges vnto them Ans. The law of nature acknowledgeth a ciuill subiection the law of God straitly enioyneth it and no law of any man may offer violence or derogate from either of these Thirdly the Pope vsurping a power to free subiects from their alleageance and their oath of obedience hath been for many hundred yeeres a most wicked instrument of rebellion as the kingdomes of Europe haue had too wofull experience of If here they say the Pope may dispense with the lawes of kingdomes I answere were it so that he could dispense with humane lawes of Kings and Princes in their Countries and Prouinces which is grosse vsurpation yet with what face dare he challenge to dispense with the lawes of God and nature Fourthly wee see hence what we are to esteeme of the Romane Religion namely as of a Religion to bee abhorred as are these seducers themselues because it is cleane contrarie to Christian Religion which teacheth to feare God and honour the King but the Romane Religion pretendeth to â—each men to feare God but putteth downe the honour of the King nay he that professeth that Religion must sweare the flat contrarie to the Kings honour Fifthly wee are hence directed what to thinke of that oath of the supremacie vnto the Bishop of Rome namely to be such a one as fighteth directly against the law of God and nature seeing it giueth all ecclesiasticall gouernment vnto the Pope which belongeth properly to Kings and Princes in their seuerall dominions Sixthly if euery man must be subiect to the power of the Magistrate for conscience sake then all wandring beggars and rogues that passe from place to place being vnder no certaine Magistracie or Ministrie nor ioyning theÌ„selues to any set societie in Church or Common-wealth are the plagues and banes of both and are to bee taken as maine enemies of this ordinance of God and seeing a most excellent law is prouided to restraine them it is the part of euery good subiect or Christian to set themselues for the executing strengthening and vpholding of the same And speake euill of them which are in authoritie In these words the Apostle sheweth how these false teachers pull down authoritie by their practise as in the former they did by their iudgmeÌ„t for when they cannot quite put downe all authoritie and Magistrates they speake euill of them and blaspheme those that exercise the same that is as the word signifieth those that are in dignities and glories for that is his meaning when hee calleth Princes by the name of Glories Here two things are to bee considered first their sinne speake euill secondly the amplification of their sinne partly in this verse and partly in the next The sin is mentioned and condemned in Exod. 22.28 Thou shalt not speake euill of the Rulers of thy people Eccles. 10. Curse not the King no not in thy heart for the birds of the ayre shall bewray it Which sinne wee should be so farre from as that wee should not receiue any accusation against any Elder vnder two or three witnesses 1. Timoth 5 If we may not receiue slanders against Rulers much lesse may we raise them Vse 1. See here as in a glasse the common sinne of these daies wherein the common practise yea and table talke of men is the censure of the doings of the Magistrate and the doctrine of the Minister Paul when he called Ananias a painted wall being reprooued answered that he knew him not to be the high Priest for then he would not haue reproched him that is he acknowledged him not but knew him rather to be an vsurper which made him vse that boldnes Secondly if a man may not speake euill of a Ruler then much lesse may any priuate man take a sword in hand to take away the life of a Prince or Magistrate Dauid knew that he was to succeed Saul in the kingdome and that Saul sought his life daily and yet his heart smote him when finding Saul at aduantage that he cut off but the lap of his garment whereas he might haue as easily taken away his life the ground of his griefe was because hee was the Lords annointed Where take notice of the spirit that leadeth and ruleth those Romish vassals who are sent out into Christian lands with Commission to take away the liues of the Lords annointed ones who will not stoope vnto that Antichristian tyranny Instruments of Satan they are inflamed by Diabolicall furie fighting for their Babylon with the weapon of most monstrous and vnnaturall crueltie Thirdly we are on the contrarie taught hence to blesse our Magistrates especially the Lords annointed ouer vs as also other inferiour Magistrates who although their persons may bee meane yet are vnder the supreame as hee vnder God is a Steward and Deputie for our wealth The Apostle Paul willeth that prayers be made for all men but especially for Kings and Princes and those that are vnder them in authority that we may lead a quiet and peaceable life in all godlinesse and honestie Ieremy wisheth the people in captiuitie to pray for Nebuchadnezzar an Heathen King that vnder him they might haue peace Hence is that good order commended vnto vs wherby in our publike prayers we make solemne mention of our lawfull Magistrates testifying both our desire of their good and our thankfulnes for their gouernment Secondly the amplification of their sinne standeth partly herein that they speake euill of Dignities Glories Maiesties that is of those whom God hath adorned with these in detracting and detaining from them their due honour It may bee here asked why doth the Holie Ghost call Magistrates by the names of glorie and dignitie Ans. For two causes first because the Lord hath set them in his owne roome and place and accordingly honoureth them with titles befitting the same Psal. 82.1 God standeth in the assemblie of Gods that is of Magistrates called Gods not onely because he hath set theÌ„ in his place but also because they haue receiued a particular charge and commandement and therwith a power of executing his own iudgements amongst men vpon earth as his deputies 2. Chro. 19.6 They execute not the iudgements of man but of the Lord. Secondly these titles are giuen them because the Lord doth vsually furnish them with worthie and peculiar gifts though not alwaies of sanctification yet of regiment and gouernment to bee answerable to their former designement as of wisedome courage zeale c. 1. Sam. 10.9 when Saul was made King the Lord gaue
him such princely gifts as it is said God gaue him another heart his heart was changed in regard of other gifts than formerly he had so when Dauid was annoynted King and when Samuel had powred the horne of oyle vpon his head it is said 1. Sam. 16.13 that the spirit of the Lord came vpon him which furnished him with gifts and graces both of regeneration and regiment also In like manner the Lord tooke of the spirit of Moses and put it on the seuenty Elders Numb 11.17 whereby they were furnished with gifts of gouernment and enabled to beare rule and iudge iustly as Moses was such titles therefore as these are not ascribed vnto them without iust cause Yea how can they be fitlier called than Glories seeing there is no greater glorie in earth than to supplie Gods roome and to bee enabled with gifts for the sufficient discharge of it Hence learne that it is lawfull for Princes to beare an outward pompe in diet buildings costly apparell and troopes of men for they are dignities and their dignitie being outward in regard of men they may maintaine it by outward pompe to procure more reuerence and awe of men thereunto So Agrippa and Bernice came with great pompe and entred into the common hall which pompe is not there discommended but rather approued as by the circumstances of the text appeareth Secondly Magistrates ought especially to honour God because he especially honoureth them this must they doe by discountenancing and punishing vice and by setting vp and maintaining true religion and vertue Thirdly being in Gods place they are to execute iustice without corruption or partialitie in the face and feare of God 2. Chro. 9.7 Seeing the iudgement is the Lords let the feare of God bee vpon you take heede and doe it Deut. 1.17 Ye shall haue no respect of persons in iudgement but shall heare the small as well as the great ye shall not feare the face of man for the iudgement is Gods and herein stands a great part of their glorie Fourthly we are in all lawfull things to yeeld free subiection and obedience vnto our Magistrates and gouernours euen as vnto God himselfe whose roome they are in which duty the child oweth also to his father the seruant to his Master because they also are set ouer them in Gods stead Fifthly hence also is it lawfull for vs to giue to Princes the titles of Maiestie and Grace because it hath pleased the holy Ghost to ascribe them vnto them and by their titles to commend their persons and places vnto vs yea and to furnish them with such gifts of Magistracie as that they become not onely naked titles but iust significations of the true honour which God hath graced them withall Vers. 9. Yet Michael the Archangell when he stroue against the Diuell and disputed about the bodie of Moses durst not blame him with cursed speaking but said The Lord rebuke thee IN this verse is laid downe another reason amplifying their sin of these seducers by a comparison from the greater to the lesse and thus it standeth Michael the Archangell durst not so much as raile on the Diuell himselfe much lesse may these vpon Magistrates who are Gods and consequently their sinne is hainous who dare open their mouthes to reuile Princes and Magistrates Here one question is mooued namely whence the Apostle had this historie of the disputation betweene Michael and the Diuell concerning the bodie of Moses seeing it is not to bee found in the Scriptures I answere the substance of it is in the Scripture although though not the circumstances For in Deut. 34.6 is said that the Lord buried Moses but no man knoweth of his sepulchre till this day There is the ground of the historie the other particular concerning the contention of the Archangell and the Diuell wiâ—h this manner of rebuking is not found in the old Testament Quest. Where then had he this Ans. Either from some booke then extant among the Iewes which is not now to bee found or else from some tradition which passed amoÌ„g the Iewes from hand to hand as many things did as that 2. Timot. 3.8 where the Apostle saith that Iannes and Iambres withstood Moses the historie of which is not found in the old Testament Hence the Papists conclude that the word written is not sufficient and perfect in and of it selfe vnlesse the vnwritten word be added vnto it that is that word which is giuen by tradition both which say they make a perfect word but neither is perfect or sufficient alone grounding their opinion hence that Iude alleageth an example out of a tradition which is not found in Scripture But that is an hereticall doctrine and vntrue seeing the perfection of a thing is not to bee measured by euery thing that is wanting vnto it but by the perfect end of it for perfection is taken from the end Whence I reason thus If the written word be perfect and sufficient to the end to which it is ordained it is euery way perfect But it is perfect and sufficient to that end namely to the glorie of God in working out perfectly the faith saluation of man and is in nothing wanting for the atchieuing of this end but sufficiently teacheth all things to be beleeued and done and giueth perfect direction concerning faith and manners Ioh. 20.31 These things are written that they might beleeue and beleeuing might haue life thorough his name Rom. 15.4 Whatsoeuer things are written are written for our learning that wee through patience and comfort of the Scriptures might haue hope and therefore the word written is euery way most sufficient and absolutely perfect and neede no addition or tradition to helpe forward this end Ob. This place is a tradition and not written and many other true traditions were neuer written besides that the Church may make traditions Ans. We grant many true traditions are not in Scripture but such they are as a man may be ignorant of and not preiudice his saluation Againe the Church hath a power and hath had priuiledge to make constitutions and lawes which were to be knowne and receiued but these are such as only concerne the orderly gouernment of the Church and are not necessarie to saluation Ob. But some traditions are necessarie to saluation which are not contained in the written word and they alleage two first in Rom. 12.6 that Gods word must be tried by the rule of faith and so also by the same rule expounded This rule of faith is nothing else by their exposition but a general consent in the hearts of all true Catholikes together with the Pope assenting with them which of necessitie wee must beleeue and yet say they it is not in the Scripture and therefore some things must of necessitie bee beleeued which are not in the Scripture Ans. The rule of faith is not such a crooked rule as they would thrust vpon the world by their wicked exposition but the right rule of faith
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
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
God or no. Vse First whereas all men good and bad haue innumerable lusts in them we are to take notice of the vilenes and vncleannes of our nature which is common to the good and bad betweene whom there is no difference but by grace our endeuour must bee to see more and more these lusts stirring and moouing themselues against God and man Secondly to mourne and bewaile them Thirdly to pray that God would burie them all in the death and graue of his Sonne that they stand not vp in iudgement against vs being euery of them sufficient to procure our eternall destruction Secondly we must not suffer sinne to raigne in vs for this is the part of an vngodly person true it is that lusts will be in the heart whilest a man is in the flesh but they must bee resisted that they may not raigne and rule the heart Quest. How shall we keepe vnder the lusts of the heart from raigning ouer vs Ans. Seeing sinne raigneth in the minde by euill thoughts our thoughts on the contrarie must bee framed according to the word and ordered by the counsell thereof according to the Apostles aduice Phil. 4.8 If any thing be honest vertuous of good report we must thinke of these things Coloss. 3.16 Let the word of God dwell plentiously in you Again lust raigneth in the memorie by remembring vanities wrongs and wicked speeches and actions wee must therfore remember our sinnes the number and greatnes of them the curse of the law against them the day of our owne death and the generall iudgement the remembrance of which shall be able to keepe out or at least to keepe vnder these vngodly lusts Further seeing it raigneth in the affections of pride reuenge hatred c. wee must learne the exhortation Phil. 2.5 Let the same minde be in you that was in Iesus Christ that looke as Christ was most milde meeke humble patient full of loue towards God and man so ought our vnruly affections to bee conformed vnto his And lastly seeing it raigneth in the bodie by idlenes ease sleepe in excesse which make the bodie an instrument of sinne wee must alwaies diligently inure our selues to the duties of our callings vsing fasting watching and prayer by which meanes well obserued the lusts in the heart may still trouble and molest vs but they shall not rule and raigne ouer vs. Vse 3. If it be the propertie of a wicked man to follow after vngodly lusts wee ought to purge our selues from all the lusts of the flesh and spirit 2. Cor. 7.1 lest these defile our bodies and soules in the powers and parts of them to doe which the better remember that blessed are the pure in heart secondly to inure our selues vnto the feare of God seeing the feare of God is cleane Psal. 19. that is it clenseth the heart and breaketh the necke of all noysome lusts Vers. 19. These are makers of sects fleshly not hauing the spirit THis verse containeth the application of the former testimonie vnto the particular persons whom it concerneth setting downe who they be that are scorners and followers of their lusts namely scorners are they that make sects separating themselues from the people of God and followers of their lusts be those who are fleshly and without the spirit which words being applied to these seducers fasten two sinnes more vpon them The first whereof is that they are makers of sects The second that they haue not the spirit For the former the word signifieth a singling and separating of themselues from the Church and people of God and consequently the making of sects to themselues neither may this seeme strange that there should be such persons that make such separation seeing it is the nature of euery sinner to flie from the presence of God as Adam did and Peter when he had seene a part of the glorie of Christ bad him depart from him for he was a sinner The prodigal sonne must haue his portion apart and will not be perswaded to liue with his father and euery vngodly man withdraweth himselfe vnto perdition Heb. 10.38 Doct. First it is a great sinne for a man to separate himselfe from the assemblies of Gods people because first it is a flying from God and his presence whose face euery one is commanded to seeke seeing he presenteth himselfe in the Word and Sacraments and wheresoeuer two or three are assembled in his name c. Secondly it is a contempt of Gods ordinance which whosoeuer despiseth despiseth God himselfe Thirdly out of the Catholike Church is no saluation the saying is true Whosoeuer will not haue the Church for his Mother shall not haue God for his Father Fourthly the congregations of Gods people on earth are the suburbes and gates of the kingdome of heauen whosoeuer therefore shutteth the gates of this kingdome of grace against himselfe here shall neuer enter into the gates of the kingdome of glorie hereafter Vse Our dutie hence is to ioyne our selues to the assemblies of the faithfull not forsaking the fellowship that we haue among our selues Heb. 10.25 but keeping the vnitie of the spirit in the bond of peace Ephes. 4.3 being like minded one towards another Rom. 15.5 speaking one thing as those that are knit together in one minde and one iudgement 1. Cor. 1.10 And if we would separate our selues then let vs depart from the Atheists and Papists in their corrupt doctrines and wicked conuersation Secondly such are iustly reprehended who seldome come to heare the word receiue the Sacraments and to call vpon God in the congregation for so much as they can they cut themselues from the kingdome of God in reiecting the meanes of their saluation Ob. They alleage for themselues that if they should come they should heare but a weake man like themselues speak vnto them and if Christ himselfe or some Angell should preach vnto them they would heare willingly Ans. Lay aside all disputing and yeeld vnto the wisedome of God whose ordinance it is that men should be taught by men and not otherwise Ob. They say further that they haue the Bible and the sermons of the Prophets and Apostles at home and none can make better sermons than they and againe that they can get knowledge enough to saluation by themselues and some say they haue knowledge sufficient and neede no more Ans. First Gods ordinance must be acknowledged and reuerenced in the publike Ministerie and in the middest of the assemblies and priuate duties must giue place to publike Secondly the word is not only to be knowne but affected now although knowledge may bee gained priuately yet the affections must bee wrought and mooued in the publike Ministerie Thirdly those that know the most know but in part and the Ministerie is instituted not onely to initiate and begin men but to confirme them in grace and leade them to perfection for which end the Lord hath giuen Pastors and Doctors of the Church to teach men vntill they come vnto a