finde not to performe that which is good yet to will good is present with him Rom. 7.18 This is much accepted of God for where the minde and other faculties faile in their dutie then comes this will and supplies their want which being willing to doe much more then it can the Lord of his mercie accepts it for the deede it selfe 5 For the Affections some of them concerne God some our Neighbour and some our selues Sanctified affections concerning God are first feâ—re of God when a man stands in awe of Gods presence and in regard of his Commandements Secondly a contentment and quietnes of minde in all conditions of life when a man at all times can submit his will vnto the will of God Iob 1. The Lord hath giuen and taken away blessed be his name and Dauid Psal. 39.2 I held my tongue and said nothing because thou Lord didst it Thirdly loue to God in Christ and to Christ in man 2. Cor. 5.14 Rom. 9.3 Fourthly an high estimation of Christ and his blood aboue all things in the world Philip. 3.8 I count all things dâ—ng for Christ. Secondly the affections towards our Neighbour is to loue him because hee is Gods childe in my iudgement 1. Epist. Ioh. 3.14 and in Christ my brother Thirdly concerning our selues to haue a base estimation of our selues in regard of our knowne sinnes and corruptions Paul cried out that he was the head of all sinners so the prodigall sonne I am not worthie to call thee father Dauid Haue mercie on me according to the multitude of thy mercie 6 The sanctification of Appetite stands in the holie ordering of our desires in meate drinke apparell riches c. and in the practise of three maine vertues first Sobrietie secondly Chastitie thirdly Contentation by which the appetite must be gouerned 7 Sanctification of life stands principally in three things first in an endeuour to doe the will of God that herein wee may testifie our thankfulnes Secondly in testifying our loue to God in man Thirdly in deniall of our selues which is first when wee hold God to be wiser than we aâ—â— that so wee should be both directed and disposed of by him Secondly when wee account him more carefull for vs than we our selues can be and so rest well satisfied with what condition of life so euer he sets vs in Thus are we to practise this grace through our whole conuersation for wee may not measure it nor iudge of it by one action good or bad but looke to the whole course of life if that be good the heart is sanctified The fifth point is how sanctification is here ascribed to God the Father seeing all outward workes are common to the whole Trinitie Ans. Sanctification is attributed and that truly to all the three persons who haue all stroke in the worke of it but diuersly The Sonne sanctifieth by meriting sanctification the holy Spirit sanctifieth by working it and by creating the new heart the Father sanctifieth by sending his sonne to merit and giuing his spirit to work it And here the worke is thus ascribed vnto him as being the ground and first author of it Vse Labour for the speciall grace of God The meanes wee are to vse is laid down in Rom. 6.1 to the 14 verse namely to beleeue that we were crucified with Christ buried with him yea and rose againe with him because he was vpon the crosse in the graue as also in rising from thence in our stead and roome sustaining our persons vpon him this is the foundation of our holinesse Some will aske how this can be a ground of our holines I make it plaine in this comparison As a Traitour arraigned and hanged according to law is then freed from his fact the Iudge ceaseth to punish him and he ceaseth to be a Traitour committeth no more misdemeanour so the sinner being arraigned at the barre of Gods iustice and attainted of high treason is according to Gods law condemned and executed in Christs condemnation and execution is now as a dead man vnto sinne and cannot thencefoorth liue thereunto any more Now followes the third degree of life eternal in these words and reserued to Iesus Christ. The meaning of which words is plaine in the 1. Epist. of Peter the 1.5 where he saith that the elect are kept by the power of God vnto saluation in the adding of which words to the former wee are taught that with the gifts of true faith calling and sanctification is ioyned vnseparably the grace of perseuerance vnto the end of which truth we will consider foure maine grounds The first ground is the election of God that is his decree wherby he setteth some apart to life This decree is as vnchangeable as God himselfe is and as election is vnchangeable so is the fruite of it in vs in respect of the ground and hence followeth it that faith and sanctification are vnchangeable Rom. 8.3 the predestinate are glorified Matth. 24.24 the exception sheweth it impossible the elect should be deceiued The second ground is the promise of God in the Euangelicall couenant which is largely propounded in Ierem. 32.40 where is promise made of two things first the Lord promiseth that he will not turne from them to doe them good which is a promise of eternall mercie shewing the pardon of sinne being once giuen is giuen for euer Secondly that he will put his feare into their hearts there is promised continuance of faith and sanctification for they shall not depart from it The third ground is the office of Christ in it consider first his Priesthood secondly his kingly office First he was a Priest partly to offer sacrifice partly to make intercession for euery beleeuer so hee did for Peter Luk. 22.32 that his faith might not faâ—â—â— and not onely for him but as appeares in that worthy prayer recommended in Ioh. 17. for all the Disciples and not for them onely but for all beleeuers through their word The same request is in that Chapter repeated thrice Secondly for his kingdome as he is the head of his Church his office is 1. to keepe all that are giuen him vnto life Ioh. 10.28 I giue vnto them life and none can plucke them out of my hands 2. To giue spirituall life to his members Rom. 6.8.9 If Christ the head died but once and liueth for euer then all his members die but once to sin and after alwaies liue to righteousnes for this life admits of no corruption neither in nor out of temptation The fourth ground is the qualitie of grace as of faith sanctification c. whose nature is to endure to life euerlasting for he that once beleeues remaines euer a beleeuer 1. Ioh. 3.9 He that is borne of God sinneth not because the seedâ— remaineth in him Now if that remaine whereby he is borne of God himselfe must also still remaine borne of God vpon which foure grounds we may perswade our selues of the gift of perseuerance
nature but not Adams sinne Againe Christ came of Adam but from him as a beginning and not by him as by a father whereas all other men are both from Adam and by him This is a maine ground of our religion without which there could bee no redemption Aduersaries hereof are First our common people who say they euer kept Gods law and loued him with al their heart and their neighbours as themselues and thinke hence all is well but were it so as they dreame they had neuer fallen in Adam and so Adams sin had not gone ouer all men Secondly the Popish Church first in teaching that the Virgin Mary who came of Adam by ordinary generation was conceiued without sinne notwithstanding she was saued not by her bearing of Christ in her wombe but by beleeuing on him with her heart Secondly in that they teach that men are not wholy dead in sinne but in part or halfe dead yea that being a little holpen they can keepe the law as though by sinne men had not been wholy depriued of the glorie of God The 11. ground is that the Law and Gospell are two parts of the word of God and are diuers kindes of doctrine By the law I vnderstand that part of Gods word which promiseth life to the obeyer By the Gospell that part which promiseth it to the beleeuer These I say are diuers kindes of doctrine to the cleering of which consider first their consent and agreement Secondly their dissent and difference First the Law and Gospell consent first in the Author of both which is God Secondly in their generall matter for both require iustice and righteousnesse to saluation Thirdly in their end namely the glorie of God Secondly they dissent in sixe things First the Morall law is written in nature by creation yea and since the fall we haue some remainder of it in vs. Rom. 2.15 The Gentiles shew the effect of the law written in their hearts but the Gospell is not in nature but aboue the reach of nature created much more corrupted The ground of the law is the image of God but the ground of the Gospell is Iesus Christ. Secondly the Law will haue vs doe something that we may be saued by it and that is to fulfill it The Gospel requireth no doing of vs but onely beleeuing in Christ. Ob. But beleeuing is a worke to be done Ans. The Gospell requireth it not as a worke but as it is an instrument and the hand of the soule to lay hold vpon Christ Rom. 4.5 and 3.21 and 10.5 Hence is it that the Law requireth righteousnes inherent but the Gospell imputed Thirdly the Law is propounded to the vnrepentant sinner to bring him to faith but the Gospell to the beleeuer to the begetting and increase of faith Fourthly the Law sheweth sinne accuseth and reuealeth iustice without mercie but the Gospell couereth sinne and is a qualification of the rigour of the Law The Law saith Cursed is euery one c. The Gospell qualifieth that and saith Except he beleeue and repent euery man is accursed Thus the Law which onely manifesteth iustice is moderated by the Gospell which mingleth mercie and iustice together iustice vpon Christ mercie vnto vs. Fiftly the law telleth vs what good workes must bee done the Gospell how they must bee done the former declareth the matter of our obedience the latter directeth vs in the manner of obeying the former is pleased with nothing but the deede the latter signifieth that God is pleased to accept the will and vnfained endeuor for the deede it selfe Sixtly the Law is no worker of grace and saluation no not instrumentally for it is the ministerie of death the Gospell preached worketh grace onely though the Law may be a hammer to breake the heart and prepare the way to faith and repentance Aduersaries hereof are The Papists who hold that they are one doctrine only but herein differing that the Law is more darke the Gospell more plaine the former more hard to fulfill the latter more easie that is as the roote of a tree this as the bodie branches by which premises they would conclude Christ to be no Sauiour but an instrumēt rather for vs to saue our selues by he giuing vs grace to keepe the Law for a sinner must needes bee saued by works if there be no difference between the Law and the Gospell and if the Law which requireth workes were not moderated by the Gospel which requireth not workes but faith The 12. ground is The word was made flesh Ioh. 1.14 This is a maine ground as in 1. Ioh. 4.3 Euery spirit that doth not confesse that Christ is come in the flesh that is euery doctrine in which Christ is denied to be come in the flesh is not of God but of Antichrist Now by word I vnderstand the eternall sonne of God the second person in Trinitie the very substantiall word of the Father It is added was made not as though the sonne of God was turned into flesh and ceased to bee Gods sonne but as Heb. 2.16 in that he tooke not the seede of Angels but of Abraham The meaning then is that the Sonne of God abiding still the word tooke that is receiued into his person our nature Phil. 2.7 He tooke vpon him the forme of a seruant The word flesh signifieth first mans nature which Christ tooke vnto him namely a true nature of man not phantasticall or apparant onely Secondly the whole nature of man consisting of true and perfect soule and bodie with all things that belong to the entire nature of man for if he had taken mans nature only in part he had redeemed it but in part Thirdly the properties of man in soule minde will affections in body breadth length circumscription c. Fourthly the infirmities and frailties of mans nature without sin where must be noted that Christ tooke not all infirmities of mans nature as sin and corruption neither euery personall infirmitie of euery person as blindnes Gowte or this and that particular disease Here by the way it may be asked whether Christ had obliuion in his agonie as some haue thought To which may be answered That euen whē he vttered those words Father if it be thy will let this cup c. it is not fit to attribute obliuion vnto him which properly is a forgetfulnes of those things which we are bound to remember for thus wee should draw sinne vpon him but rather to ascribe it to suspending of the memorie which is when a man neither forgetteth nor remembreth For as in the will be three things 1. willing 2. nilling 3. suspending of the will which is neither of the former so also is it in memorie which remembreth forgetteth and suspendeth memorie for a time Now the summe of the whole ground is That the Sonne of God the second person and so abiding tooke vnto him the perfect nature of man in all things being like vnto vs sinne onely
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
receiue it First God giueth it vnto vs when he giueth vs Christ himselfe for it is giuen with him and it is made ours when God in mercie esteemeth iudgeth and accounteth it to be ours for it is ours by imputation which appeareth by these two reasons First as Christ is made out sinne so are we made his righteousnes 2. Cor. 5.21 but hee is made our sinne by imputation and therefore his iustice being inhereÌ„t in him is made ours by imputation Secondly as the first Adams disobedience is made ours so Christs the second Adams obedience is ours Rom. 5.17.18 but that is ours by imputation and therefore Christs obedience also Secondly to make this obedience ours we must receiue it and that can be onely by faith which is the hand of the soule receiuing into it the things that are giuen vs of God where note by the way that a sinner is not iustified by the dignitie of his faith but as it is an instrument whereby Christs obedience is applied vnto the soule III. Point What workes are excluded from iustification Ans. The workes of Morall and Ceremoniall law workes of nature and grace That euen workes of grace are excluded appeareth by these reasons First a sinner must so bee iustified that all cause of boasting may be cut off Rom. 3.27 But if a man were iustified by workes of grace he might boast still yea though hee acknowledge the workes to be of God see the Pharisies example Luk. 18. Secondly if a man were iustified by the workes of the law then our iustification should stand by the law but that it doth not Rom. 4.14 for then the promise were made voide yea the tenour of that whole Chapter prooueth that Abraham hauing store of good workes was yet iustified by faith without the works of the law the which thing also that obiection in chap. 6.1 witnesseth What then shall we continue in sinne drawne out of the fiue former chapters thus If a man may be iustified by faith without workes we may continue in sinne which obiection were no obiection if that had not been the intent of the Apostle to prooue iustification by faith onely without the workes of the law Thirdly Paul was not iustified by any workes 1. Cor. 4.3 I know nothing by my selfe yet am I not therby iustified where he noteth two things of himselfe first that hee had a good conscience within him secondly that he was not thereby iustified where hee debarreth all works of grace Fourthly we are saued by grace without workes these workes excluded are workes of grace for they are all such as God hath prepared to walke in Ephes. 2.8 Fiftly a man must first be iustified before he can doe a good worke and therfore works follow iustification and cannot cause it Yea and as all workes are excluded so al vertues also excepting faith are here reiected For as in a man that standeth to receiue a gift no part doth any thing to receiue it but the hand yet hauing receiued it all other parts testifie thankfulnes the tongue the feete and all the bodie euen so wee receiue the matter of our iustification by faith alone not by hope or loue but after the receiuing of Christ these with the other graces work and shew themselues The second point in this ground is the weight of it appearing herein that he that ouerthroweth it ouerturneth the faith Rom. 4.14 If they of the law be heâ—res of life faith is made voide and the promise of none effect And Galath 2.21 If we be iustified by workes Christ died in vaine Aduersaries hereof First the home-aduersarie is the common sort of ignorant people and all naturall men who with the young man say What shall I doe to be saued They say they will be saued by faith in Christ but when it commeth to the point they will be doing somewhat and stand much vpon their good meaning and righteous dealing Secondly the forreine enemie is the Popish doctrine Romish religion which teacheth that there be two iustifications First when a man of an euil man is made a good man this is by grace of the holy Ghost put into the heart the latter is whereby a man is made of good better which is by good workes But what Church soeuer holdeth this is fallen from grace This is a peremptorie sentence will some say and no generall Councell hath so determined Ans. The more is the pitie But Gods word hath peremptorily determined it Galat. 5.4 They are abolished from Christ and fallen from grace whosoeuer will be iustified by the law as the Romane Church at this day They say our doctrine maintaineth loosenes of life by excluding all workes from iustification Ans. Though we exclude the best works from iustification yet we debarre them not from Christian conuersation but therein require them as fruits of the spirit plentifully Ob. But it is absurd say they that one man may be iustified by the righteousnes of another Ans. Adams sinne is made ours and they marueile not at it what greater absurditie is it that the second Adams obedience answering to the first Adams sinne should bee ours in like manner The 16. ground is this Except a man be borne anew of water and of the holâ—e Ghost he cannot enter into the kingdome of God Ioh. 3.5 In which obserue first the meaning secondly the weight thirdly the aduersaries In the first consider two points first what it is to be borne againe secondly of what necessitie it is For the former wee must know that there must bee in him that is borne againe three things first a reall change from one estate to another Secondly there must be a roote from whence this change may arise Thirdly a new life First the chaunge is when a man of a meere naturall man is made a new man not in regard of his bodie or soule or powers of them all which a man retaineth the same after his regeneration but in regard of Gods image restored and renewed by Christ Ephes. 4.24 This is the restoring of that new qualitie of righteousnes and holines lost in Adam for so the Apostle describeth this new birth in the place alleaged This change is attributed to water and the holy Ghost wherein by water our Sauiour alludeth to some speeches of the old Testament as Ezech. 36.25 where the Prophet speaketh of the clensing of the Church by powring cleane water vpon it that is infusing new graces into the heart which take place of the old corruption And by the holy Ghost he sheweth that this clensing of vs is by the inward working of the holy Ghost Obiect But it will be said if a man bee a new man hee must haue a new soule Ans. This new qualitie of righteousnes and holines is as it were a new soule for in a regenerate man there is a bodie soule and besides the spirit which is the grace of sanctification opposed to flesh and
that they are said to go immediatly before his face Psal. 89.14 and so necessarie among men that without them no societie can be preserued The aduersaries hereof are first the liues of most men who seeke their own things and not to maintaine the liues goods name chastitie of others yea too many preferre their priuate gaine before the common good of men in Church and Common-wealth Secondly the maine aduersarie is the Romane Religion which defendeth the greatest iniustice that can be by establishing a Monarchy among themselues not onely controlling the soueraigne authoritie of Princes in their owne kingdomes but also exempting their subiects from their alleageance at their pleasure Of which vsurped power debaâ—â—e them once and that counterfeit Religion will fall with it because it is onely vnderpropped by it Secondly that Religion ouerthroweth iustice in chastitie for first it giueth power to the Pope to dispense with mariages within degrees of nature it licenseth the brother by that dispensation to marrie his brothers wife and so is a patrone of horrible incest Secondly it defendeth the toleration of Stewes Thirdly by solemne decree it forbiddeth mariages to sundrie orders of men which Paul calleth a doctrine of diuels 1. Timoth 4. Yea they binde certaine men and women from mariage and yet call it a Sacrament Fourthly the last Councell of Trent affirmeth that all mariages not solemnized by a Masse-priest and in the faith of the Romish Church are of none effect Thirdly that Religion teacheth that to steale a small thing is a veniall sinne whereas the thought of stealing deserueth the curse of the law Secondly it defendeth begging yea and placeth holines in it whereas the word teacheth that there should be no begger in Israel Fourthly it teacheth that a sporting lie or a beneficial lie are venial sins flat against the ninth Commandement Lastly against the tenth Commandement it teacheth iniustice namely that hurtfull motions intended against our neighbour if there bee no consent of will are no sinne Whence wee may see what to thinke of that Religion yea Christ himselfe sheweth Mat. 5.19 Whosoeuer breaketh the least of these Commandements and teach men so to doe he is the least in the kingdome of heauen that is he hath no part therein But the Romane Church breaketh them yea and teacheth men to doe so and therefore it is not of God and the peremptorie teachers thereof haue no part without repentance in the kingdome of heauen The tenth ground is 1. Cor. 7.20 Let euery man abide in that calling in which hee was called First the meaning The scope of the words sheweth that among the Corinths some who were slaâ—es and seruants but coÌ„uerted to the faith their masters still remaining Infidels thought that now they were free from their Masters and might relinquish their seruice and hence tooke occasion to liue as they listed against which conceit of licentiousnesse the Apostle Paul opposeth himselfe and wisheth that this be reformed and that those who being called to the faith vnder vnbeleeuers abide in that same calling wherein they were called In which verse two things are contained First that euery man that would liue religiously must haue a double calling first the generall calling of a Christian secondly some particular vocation and calling wherein to conuerse Secondly that euery man must abide in his particular calling which that a man may doe first he must be contented and well pleased with his calling Secondly hee must walke diligently in the duties thereof for these reasons first the commandement of God Genes 3.19 In the sweate of thy face shalt thou eate thy bread which words though they be a threatning yet they include a commaundement bounded with a promise of blessing Psalm 128.2 The man that feareth God shall eate the labours of his own hands and blessed shall he be Exod. 20. Sixe daies shalt thou labour enforced by Gods owne example for in sixe daies the Lord made heauen and earth Quest. May we not vse recreation in the sixe daies Ans. Yea so it be moderate and help to make vs fitter for our callings for labour it selfe being commaunded euery thing also which vpholdeth it is commanded Such commandements are vsuall in the New Testament also Ephes. 4.28 Let him that stole steale no more but rather let him labour with his hands the thing that good is So 2. Thess. 3.12 men are commanded to eate their owne bread Secondly Examples in the Scripture God enioyned Adam in the state of innocencie this double calling first to serue him secondly to dresse the garden The second Adam Christ himselfe while he led a priuate life till his baptisme which was the space of thirtie yeeres liued in his father Iosephs calling The Angels themselues are ministring spirits for the good of the godly and ascend and descend vpon the sonne of man and liue not out of their calling Thirdly it is the ordinance of God that men should be his instruments for the commoÌ„ good of the societies wherein they liue euen as euery member in the bodie endeuoureth it selfe not onely for it owne good buâ— for the benefit of the whole So should euery member of the bodie politique This ground is of great weight for the maintaining of the three maine societies for neither familie Church nor Common-wealth can stand without distinction of particular callings and labour in the same for which cause the Apostle would not haue him to eate that will not labour 2. Thes. 3.3 The aduersaries hereof are first many amongst vs as those who spend their liues in gaming and they who spend their wealth in bezeling and drinking and they also who being strong to labor spend their time in begging all which are vile courses of life and enemies to all good societies Secondly the Roman religion first in maintaining a Monkish life whereby a man cutteth himselfe off from all societie and liues in prayer and fasting but wee are taught not onely to practise duties of the first table but of the second also and without the speciall calling the generall is nothing Secondly In maintaining loosenes of life and idlenes for God hauing appointed 52. Sabbaths in the yeere wherein men are to lay aside their ordinarie callings and no moe they haue added as may appeare in their callender fiftie two moe which they call holy daies and so spend more than a quarter of a yeere in rest and idlenes whereby they become aduersaries of this ground The eleuenth ground is 1. Tim. 1.19 Keepe faith and good conscience The meaning By faith we must vnderstand the wholesome doctrine and religion deliuered in the writings of the Prophets and Apostles further this faith must not goe alone but must haue his companion which is a good conscience the propertie of which is to excuse and iustifie a man in al callings before God and man and it is knowne by a two-fold testimonie first of the life past secondly of the life present and to come The testimony
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
awaken vs and secondly the notes to know when wee are wakened For the former consider first the infinite iustice and wrath of God against the least sin which made the Apostle say It is a fearfull thing to fall into the hands of God Secondly the greatnes of our sinnes and the number which is like the sand vpon the sea shore Thirdly the vncertaintie of the day houre of our death which as it leaueth vs so shall the last iudgement finde vs. Fourthly our vow in Baptisme wherein we promise to forsake the Diuell and all our owne lusts Fifthly Christs passion and his bloodie sweate not for his owne but our sinnes which made him crie My God my God why hast thou forsaken mee Sixthly that the night is past and it is nâ—w day the sunne is vp euen the sunne of Righteousnes is risen vpon vs and therefore we are to be raised out of our sleepe and walke as children of the light Rom. 13.12.13 Secondly if a man would know whether he begin to be awakened let him obserue whether his heart haue begun to moue in spirituall actions or no. For that bodie is wakened out of bodily sleepe which can moue it selfe in bodily actions Quest. When doth the heart begin thus to mooue it selfe and how shall I know it Answ. When thou beginnest to turne thy eyes inwardly into thy selfe and canst finde and espie the priuie corruptions which lurke within thee Secondly when thou art inwardly and heartily displeased with thy selfe and grieued for thy sins Thirdly when thou canst humbly and heartily sue to God for pardon and canst hunger and thirst after Christ and his merits aboue all earthly things Fourthly when thou beginnest to endeuour to doe the will of God and please him in all things then assure thy selfe thou art wakened out of thy sleepe of sinne and not before Thirdly if dreaming be the fountain of all sinne we must learne the contrary vertue namely that being once awakened wee striue to watch and be sober 1. Thess. 5.6 For the practise of which dutie these rules are to be marked first wee must daily and diligently obserue our selues our hearts and sinnes and seeing what sinnes wee are most prone vnto there must wee double our care and watchfulnes for otherwise where we are weakest Satan soonest maketh a breach for there he makes his greatest assaults Secondly we must daily looke for an euill day so as wee forecast euery day to endure the worst that it can bring foorth against vs and our profession out of which forecast in vaine shal any man purpose to keepe faith and a good conscience Wee may not crie peace peace for then commonly sudden desolation commeth vpon vs. Thirdly wee must esteeme of euerie day as our last day that so wee may be 〈…〉 did of which wee haue spoken in the seuenth verse and therefore passe this sinne ouer without further handling Onely let this one thing bee here remembred that seeing it is a sinne of Sodome to defile the bodie with the sinnes of the seuenth Commandement our dutie is to reserue within vs that speciall care whereby our bodies may bee preserued in holines and honour 2. Thess. 4.3.4 This is the will of God The bodie must be giuen vp as an holy sacrifice to God else it shall not be acceptable Rom. 12.1 Wouldest thou haue thy bodie rise vp vnto glorie and fellowship with God and Christ at the last day then let thy â—are bee to lay it downe in the grant in honour by preseruing iâ— a pure member of Christ for without holinesse no man shall euer see God that is haue fellowship with him being a most holy and chaâ—â— spirit yea the contrarie things ought not to be named in the Church of God Eph. 5.5 The second sinne followeth in these words 〈◊〉 despise gouernment and speake 〈…〉 In which words 〈…〉 〈◊〉 refuse and put away yea and so 〈◊〉 as they can put downe all Lordship gouernment ciuill power and dominion Secondly in their practise 〈…〉 First in their iudgeâ—â—â—â— they put downe gouernment by â—eaching for otherwise they could not and maintaining that after men were conuerted to the faith being now become Christians and beleeuers they were no longer to be vnder Magistracie or authoritie but their neckes were to be eased from that yoke and this errour was dangerously sowne by the malitious mâ—n in the Primitiue Church and called some trouble and labour vpon the Apostles themselues in their 〈◊〉 as appeareth 1. Cor. 7.11 where the Apostle answereth this case which seruants themselues were hold to call in question being conuerted Art thou called a seruant care not for it So Titus 3.1 Put them in remembrance that they be subiect to principalities and powers So as it 〈◊〉 a lesson not well learned in those first ages of the Gospell This was the iudgement and opinion of the false Teachers which euen the word despise implieth presupposeth Now whereas some might say that they must needs will they â—ill they be vnder authority for Rulers and Princes would and did keepe them vnder The Apostle addeth and speake euill c. that is although they cannot shake off gouernment so easily as they would yet they can easily manifest their malice against it in reuiling them that are in authoritie First then we are to speake of their doctrine and then of their practise In the former consider three things first what is this rule or gouernment which they despise secondly vpon what ground refuse they to be vnder authoritie thirdly vpon what ground doth Iude condemne them for this refusall First to know what this authoritie is we must distinguish all gouernment into diuine and humane The Apostle Peter acknowledgeth this distinction 1. Pet. 2.13 Submit your selues to euery humane ordinance Diuine gouernment is the absolute power of God whereby he maketh lawes to binde the conscience and that vnder paine of life and death eternall This is the power of all the Trinitie but the administration of it is giuen to the Sonne This power is not here meant for had they denied this they could not haue carried a face or shew of Christians The other which here is vnderstood is humane or ciuill rule and dominion whereby man is set ouer man which may be thus described Ciuill gouernment is a state of superioritie consisting in the power of commanding and in the power of the sword for the common good of mankinde That it is a state of superioritie appeareth Rom. 13.1 Let euery soule be subiect to the higher power Further I say it consisteth in a double power first of commanding that is of making edictâ— and lawes of calling and conuenting Secondly of the Sword and that in foure things first in arresting secondly imprisoning thirdly putting to death fourthly making warre in way of protection or otherwise This second power namely of the Sword is added first to put a difference betweene the authoritie of the Magistracie and Ministrie which difference standeth in
the flames and motions of lusts springing from the former fountaine This lust I call first an inordinate motion to distinguish it first from a holy lusting in the regenerate Dauid lusted after and desired the commandements of God yea aboue gold and siluer and there is a lust of the spirit against the flesh as wel as of the flesh against the spirit Secondly from a naturall lusting which is an appetite after meate drinke c. which in it selfe is no sinne Lazarus desired without sinne the crummes vnder Diues his table These lusts then are not to be condemned but only lusts inordinate Secondly I say euery euill motion because lust in the Scripture comprehendeth all thoughts and motions against Gods law so is the Commandement to bee vnderstood Thou shalt not lust Eph. 2.3 Among whom also we had our conuersation in times past in the lusts of the flesh in fulfilling the will of the flesh and of the minde Where the Apostle inlargeth it vnto all motions inclinations passions and perturbations of the heart minde will or affections so farre as they are not directed by the law of God This text must be vnderstood of actuall lust of which there be two degrees for sometime it is sudden and sometimes voluntarie the former is the first motion of the minde conceiued but without consent The latter is the motion conceiued but with consent purpose and deliberation which may be made plaine in this similitude The eye is sometimes cast vpon an obiect on a sudden without any purpose or intention of the minde but sometimes purposely and steadily vpon the same and as in the twinkling of the eye it is often shut without thought or purpose but sometimes againe of purpose and deliberation to preuent some hurt so is it in the minde the heart is a furnace of lust the flames whereof arise sometimes vpon the sudden and sometimes vpon leisure and deliberation both these degrees must here bee vnderstood Concerning which lusts there be three things further here to be considered First the qualitie and nature of these lusts in that they are said to bee vngodly lusts such as their root is such are these branches and therefore are in their nature properly sins yea principall and master sinnes yea and sinning sinnes causing men to goe on in sinne Qu. If they be sinnes what Commandement of the ten condemneth them Ans. Sudden lust before consent of will is condemned in the tenth but voluntarie with consent is condemned in all the nine former If this distinction bee not held we cannot make tenne Commandements For in all the Commandements lust is forbidden necessarie then it is that lust should be thus distinguished and also referred as wee haue said Quest. Some may aske In what Commandement is original sinne condemned Ans. Some say it is forbidden in the whole law which is not vntrue but yet it seemeth to be directly condemned in the first and last Commandements for these two concerne properly the heart of man the first respecting the hart directly so farre as it concerneth God the last so farre as it concerneth man whether himselfe or others Vse This teacheth vs to detest the Popish error which teacheth vs that inordinate lusts be no sinnes if consent of will be not added but that is false for if they bee conceiued in the minde they are the sinnes of the minde condemned in the tenth commandement Ob. But they say there can be no sinne properly produced without consent of will Ans. In ciuill matters the reason is good that none can be accessarie vnto sinne vnlesse consent of will be added but in diuine matters and in the Court of Conscience it is farre otherwise Secondly in the lusts note the propertie of them in these words Which walke after their propertie is to raigne in men and to cause men to giue attendance vpon them yea and to walke after them Where they are not resisted and repressed they make that man a vassall and slaue vnto them Rom. 6. Let not sinne raigne in your mortall bodie to obey the lusts of it Where the Apostle insinuateth so much that they force and compell men to the obedience of thē the whole order and course of which regiment is liuely described Iam. 1.14.15 by fiue degrees first lust tempteth and that two waies first by withdrawing the heart from God secondly by intising and intangling the minde with some delight of sinne Secondly lust conceiueth when it causeth the will to consent and resolue vpon the wickednes thought vpon Thirdly it bringeth foorth when it forceth a man to put in execution the things consented vnto and resolued vpon Fourthly it perfecteth the birth of sinne vrging a man to adde sinne vnto sinne vntill he come to a custome which is a ripenes and perfection in sinning Fiftly it bringeth forth death that is euerlasting vengeance and destruction in all which hee alludeth vnto the beginnings proceedings and end of a man who after he is past his full strength decaieth againe and dieth by these degrees the lusts of the heart rise vnto this raigne and regiment in the heart of euery wicked and naturall man where grace ouercommeth not nature Thirdly obserue the number of these lusts After vngodly lusts Where he speaketh in the plurall number as of many for originall concupiscence is the seede of all sinne in euery man and looke how many sinnes there be in the world so many lusts are there in the hearts of men so as seeing there is no number of the euils in the world euen so are the lusts of the heart innumerable Therefore truly may wee conclude that vngodly men haue their hearts filled with vngodly lusts The second point in the words is that these vngodly men shall walke after their lusts which is then done when men first suffer their hearts to be withdrawne from God by euill lusts and motions secondly giue assent thereunto thirdly practise them fourthly keepe a course and trade in sinning which is the perfection of it Thus a man denieth the true God and excludeth him out of his heart and setteth vp the diuell yea his owne lusts for his God vnto which hee becommeth a slaue so as this is no small sinne Doct. Hence note a difference betweene the regenerate and the reprobate for if the childe of God be enticed and drawne away from God he grieueth for it and giueth not readie consent vnto the temptation Secondly if through frailtie he bee ouercarried to giue consent yet it is not full consent but he doth it against his will and purpose for his purpose is not to sinne Thirdly if he put lusts in execution he lieth not in them he will not walke after them but recouereth himselfe because he is incorporated into Christ he hath the roote of grace which shall not vtterly die in him the seede abideth in him which at last shall sproute vp to repentance and amendement of life and hereby may a man know whether he be the childe of
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