of the Prophets which may appeare first from the Iâ—diâ—â—r For no prophesie in Scriptures is of any priuate motion but 2. Pet. 1. 20. verse 21. holy men of God spake as they were moued by the holy Ghost Looke we at Moses and the Prophets Christ and his Apostles and we shall finde their tongues to be Esay 6. 7. Scriptures without errour touched with coles from Gods Altar and the spirit of Elijah to be doubled vpon Elisha yea they were all filled with the holie Ghost and spake as the Spirit gaue them Acts 2. 4. vtterance What words of grosse impiety or rather blasphemy dare the Papists vtter concluding these sacred writings without the authoritie of the Church as not authenticall Yea they authorize Canons to be as orthodoxal as the Scriptures O palpable blindnesse nay horrible blasphemy But let vs proceed As the truth of Scripture appeareth by the Inditer so also by the matter it selfe there in The pure word of God surpasseth all humane learning That which man by his wisedome cannot do God by his word and spirit can do contained How doth it discouer sinfull mans particular thoughts lusts affections which humane reason was neuer able to discerne nor any Philosopher by humane wisedome able to declare Besides what articles of faith although not against reason yet aboue reason For in naturall vnderstanding God is not all iustice and no mercie but if there were not a Redeemer it should be so therfore although reason can teach that he must be God that must satisfie the infinite iustice of God for sinne yet that this Redeemer should be God and man is aboue reason For this cause is his name called Wonderfull Vnspeakeable was the Esay 9. 6. worke of creation and wonderfull the worke of redemption This is the Lords Psal 118 23. doing though it be maruellous in our eyes and Let him that glorieth glorie in the Iere. 9. 24. Lord. Besides nothing but this word is able to minister comfort and reliefe in all distresses of body and minde The sweet promises of the Gospell will onely reuiue and raise vp the wearie soule and giue it ful contentment and satisfaction Athanasius concludeth more perfection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas de Synod to be in the Scriptures then all the Synods he therefore that beleeueth God must beleeue the Scriptures for whatsoeuer is not of faith is sinne Reason 3 The third reason is taken from the sufficiencie 2. Tim. 3. 15. of them they being able to make a man wise to saluation through the faith which is in Christ Iesus But saith the Aduersary they are imperfect therefore they require a supply from the Apostolicall Decreâ—alls of the Church O proude Babel that dare offer strength to him who is strength and sufficiencie it selfe and prop his omnipotent power and incomparable worke with the reeds of Aegypt Basil saith that the Scriptures Scriptura coÌ„mune promptuarium bonorum documentorum Basil mag in psal 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iren. li. â— ca. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. dial â— cap. 6. are the rich treasury of the King of glory full of pearles and precious stones wherein the Christian may furnish himselfe with necessaries either for his general or particular calling Yea how haue the ancient Fathers Tertullian Irenaeus Theodoret Augustine made them their stay confessing them to be the vnmoueable ground of faith the pillar of truth How haue they commended them by their example doctrine to all succeeding ages as sufficient to make the man of God absolutely perfect vnto euerie good worke Nay further how haue they expresly published vnto posterities Hieronym in Mat. 23 Quod de Scripturis authoritateÌ„ non habet eadem facilitate contemnitur qua probatur that is Whatsoeuer is not authorised by the holy Scriptures it may as easily be reiected as receiued Wherfore although such Babylonish and Satanicall spirits in their height of pride dare atteÌ„pt to weaken that which the strength of Israel by his owne finger hath so confirmed and established to be both perfect and sufficient Psal 19. 7. yet let all that feare the Lord conclude with my Text that Whatsoeuer is not of faith is sinne Reason 4 My fourth reason is taken from the present and future expectation of a blessing and comfort through faith in the promise from the worke truly and sincerely Faith onely the ground of sound assurance and comfort wrought the which cannot be truly and constantly expected of me without full assurance in my soule and conscience that I haue throughly endeuoured to obey God in all things according to his will being truly humbled at the sight of my manifold failings and imperfections For euangelical perfection consisteth in these graces faith vnfained humiliation with an earnest endeuour God in his Sonne accepting the truth of our endeuours as perfect works The which euidently appeareth by the testimony of the Apostle who although he delighted in the law of God concerning the inner man yet was he constrained to cry in the bitternesse of his soule O wretched man that I am Were our actions Rom. 7. 22. 23 24 perfect what necessitie were there either of humiliation or faith but Euangelicall righteousnesse requireth both humiliation to bring vs to faith faith for the apprehending of that imputed righteousnesse which is by Christ Hence then is disclosed the naturall estate of many who bragge of an endeuour to serue God but wanting the cleare sight No discerning of imperfection no endeuouring after perfection of imperfections in their best actions they come not to the grace of sound humiliation and so remaine carelesse neglecting the meanes of grace as constant hearing praying conferring meditating whereby more knowledge and greater strength is to be obtained they being ignorant of an vniuersall and renewed obedience enioyned the people of God Since therefore his will must be our will and his word an absolute rule for the squaring and ordering of our generall affaires in the courses of true pietie and vnmixed holinesse how fraile Hope with out faith but a vanishing shadow and comfortlesse is that vanishing hope which is not supported with this staffe of Faith What comelinesse were it to preferre the daughter before the mother but that groundlesse actions must needes end in fading vanities seeming shewes in base hypocrisie Now the Scriptures tell vs that we are saued by faith and vnto this grace belongeth the promises for that grace which bringeth vs Christ bringeth vs all things what then can surely Rom. 8. 32. be expected without the life of Faith Dauid therefore first layeth the ground and then applieth I shall not be confounded Psal 119. 9. when I haue respect vnto all thy commandements And Paul gaineth his assurance and triumpheth in his expectation from this vnmoueable ground I haue fought a good fight I haue finished my course 2. Tim. 4. 7. 8. I haue kept the faith from
is guiltie of impietie before God which is expounded in the words following because he eateth not of faith To conclude by an Antithesis in my Text Whatsoeuer is not of faith is sinne Where there is not faith there must A wicked cause bringeth forth a bad effect needes be doubting and where is doubting there is sinne a miserable cause ordinarily produceth a lamentable effect for so much is verified in this conclusion Whatsoeuer is not of faith is sinne In these words are three things remarkeable The diuision 1 The generalitie Whatsoeuer that is anie actioÌ„ though not indiffereÌ„â— wherin is included thoghts words works 2 The cause Not of faith that is not assured in conscience vpon sound ground 3 The effect Is sinne that is impietie a breach of the Law of God It is not said That which is against The opening of the Text. faith but that action which is without faith displeaseth God whether greater or lesser matters either things absolutely necessary or casually indifferent Now There may be a conscience where there is no faith 1. Cor. 10. 29. some take faith for the conscience which cannot be for the weake may haue a conscience when they haue not faith as witnesseth the Apostle himselfe And the conscience I say not thine but of that other meaning the weake For why should my liberty be condemned of another mans conscience Secondly errour is not faith but the conscience is oftentimes erronious therefore the faith of heretiâ—kes is no faith but rather credulitie yet they haue a conscience Neither is euery opinion perswasion of the mind and conscience faith but that which is grounded vpon the word So then faith is a sound perswasion of Fides dicitur firma animi certitudo quae ex Dei veritate concepta sit à quâ— si minimum deflectit non iam fides sed incerta est credulitas vagus mentis error Caluin in lib. Instit cap. 5. The maine doctrine from the full scope of the Text. the mind conceiued from Gods truth the man that would do an acceptable worke with the Lord must worke it of faith that is as I haue partly said an assurance in conscience grounded vpon the word that it may be done or not be done For such things as are required in the Scriptures are pleasing vnto him wherefore where the word of God is not there is no faith The doctrine then to be examined and extracted from hence is this That whatsoeuer is done without knowledge and perswasion from the tenor of the Scriptures to be truth to them that do it that action is a sinne Many haue aduentured from their variable opinions and vanishing conceits to draw peremptorie conclusions and these in themselues haue carried a golden glosse and appeared as Cristall but when they haue beene laid to the touchstone of Gods sacred truth for further triall they were found to be but splendida peccata beautifull deformities yea meere fallacies not any whit auaileable to pacifie the minde or giue full and sound satisfaction to the conscience In what high esteeme and reputation Humane wisdome and carnall imagination not a sufficient guide in diuine and spiritual affaires among the people were the Pharisees phylacteries and what glistering shewes of an vnblameable profession did they make But when the day-starre arose and he who was brighter then the Sunne appeared their glorious profession is but like an house without a foundation yea as vaine as Agrippaes pompe or Herods apparrell Christ with his owne mouth giueth testimony of their folly telling them in plaine speeches that That which Luke 16. 15. is highly esteemed of among men is an abhomination in the sight of God Nay further what good intentions as they are called yet how naked without their garment of faith how slipperie for want of a stay taxed by our Sauiour and reproued in the disciples themselues Peter put vp thy sword into his place As if Matth. 26. 52. he should say Thy intent is good but thou wantest a ground for I must suffer How could I be deliuered into the hands of the Iewes but that the Scriptures Verse 54. must be fulfilled which say it must be so I haue a grouÌ„d for my suffering but thou hast none for thy striking Peter therfore put vp thy sword for Whatsoeuer is not of faith is sinne Iames and Iohn likewise are very peremptory Luke 9. 54. for want of entertainement among the Samaritans but Christ taxeth them of a preposterous zeale and an vnwarrantable assertion For he came to be a Sauiour and not a destroyer therefore at this time they want a ground for their rash purposes and indiscreete desires though otherwise they make neuer so goodly a shew in zeale and intention Num. 15. 32. Furthermore the man that gathered stickes vpon the Sabbath and Vzzah that put 2. Sam. 6. 7. Bare intentions and naked suppositions cannot be the ground of a sound faith foorth his hand to stay the Arke of God the open shaking it cannot be thought to want good intentions for that they enterprised yet because they went against the great command of that high Commander his direfull hand of iustice irreuocably subuerteth them for Whatsoeuer is not of faith is sinne The reasons follow First because without faith no action is not can be good or acceptable as witnesseth the Authour to the Hebrewes Without faith it is impossible Heb. 11. 6. to please God If God accept any worke it is through Christ◠〈◊〉 which worke there is required not onely the doing but the well doing vnto the which there is needfull sound maâ—er a right maner and a good end the Lord Iesus himselfe being not onely adiutor but also a Doctor to his Church The materiall tabernacle must be framed and fashioned and Exod. 25. 9. furnished according to the Lords owne direction there must likewise be neither addition nor abstraction from those ten words deliuered in the Mount as it is written in Deuteronomy Take heed therfore Deut 5. 32. that you do as the Lord your God hath commanded you turne not aside neither to the right hand nor to the left The Iew and Papist they worship the true God but Wil-worships were euer abhominable before the Lord. not according to that manner the Lord requireth therefore their seruices are not of faith and if not of faith not acceptable Christ and his Father are one so are their lawes therefore whatsoeuer we ask the Father in his name he heareth vs. Yea saith the Apostle whatsoeuer we aske we receiue of him because we keepe his 1. Iohn 3. 22. commandements and do those things which are pleasing in his sight but without faith we cannot please God therefore without faith there can be no acceptance for whatsoeuer is not of faith is sinne Reason 2 My second reason is taken from the infallibilitie and truth of Scriptures We haue saith the Apostle a most true word
henceforth is laid vp for me a crowne of righteousnesse He therefore that will be frâ—e from the guilt of sin and enioy the promises must constantly without wauering practise the workes of faith for Whatsoeuer is not of faith is sinne Reason 5 Fiftly and lastly the example of the Lords Worthies confirme the truth of our proposed doctrine Abraham walked Genes 17. 1. Genes 5. 24. Genes 6. 9. Acts 13. 22. Iosh 1. 2. before God Henoch with God Noah by Gods owne testimony was an vpright man Moses was his seruant Dauid a man after his owne heart how could this be but that by faith they obeyed sincerely the word of faith Hence the Apostle dare affirme that As many as Galat. 6. 16. walke according to this rule peace shall be vpon them and mercy Therefore without all controuersie it may be concluded that there can be no sound life but the life of faith for Whatsoeuer is not of faith is sinne I trust by this time easie passage is made for further prosecution of the point proceede we therefore briefly to application Vse 1 In the first place therefore it giueth vs to vnderstand that he must be more then a naturall man that groundeth his actions ordinarily vpon the word for the naturall man perceiueth not the things 1. Cor. 2. 14. of the Spirit of God neither can he know them the Apostle giueth two reasons the one taken from his owne corruptions They are foolishnes vnto him the other from the excellencie of the thingâ— themselues the which vnsanctified nature cannot be capable of for as they are spirituall so they must be spiritually discerned The vnregenerate man The life of faith not walked by the gifts of Nature onely may be enriched with many and singular gifts as knowledge approbation of the best things yea with inclination towards sincerity What a glistering speculatiue image of holinesse may the natural man be couered with how pregnant in diuine and humane histories He may be stored with varietie of the greatest gifts that Nature can afford him and expresse in action Aristotles morall vertues yet neuer come to be ruled vniuersally by the word but as a bondslaue guided and ruled by his enlightened and checking conscience Achitophels counsell was 2. Sam. 16. 23. like as one had asked counsell at the Oracle of God yet was he without diuine and supernaturall illumination and sanctifying graces of the Spirit So it is that many can speake of God but not in that Euery seruice of god discerneth manner as well as matter holy manner as of God with reuerence and feare Others can talke of the word Sabboth and Saints but without humility delight affection that as good meate may be marred in the making so good words in speaking for Gods word directeth not onely for matter but maner If any man speake saith the Apostle 1. Pet. 4. 1â— let him speake as the words of God And. Paul commendeth the Thessalonians for receiuing the Gospell not as it was the word of man but as it was indeede the 1. Thess 2. 13. word of God Hence it is that the regenerate man feareth to vndertake any seruice or worship due vnto his God without an exact preparation that is he summoneth his whole fabricke euery facultie of soule and body insomuch that he saith with Cornelius We are all here in Acts 10. 33. the presence of God He leaueth not vnexamined his faith and loue committing a seuerall office to his seuerall faculties lest his sacrifice should smell vnsauourie in the nostrils of the Almightie no better Esay 66. 3. respected then the cutting off of a dogges necke or the offering vp of swines bloud He forgetteth not that spirituall actions must be done in a spirituall manner lest that wofull prophesie be verified in him as it was in the Pharises This people come neare vnto me with Matt. 15. 8. their lippes but their hearts are farre from me Thus although the carnall Ciuilist dare rush into Gods ordinances and holie seruices as the horse into the battell neuer respecting like the carelesse seruant how his maisters worke be done so it be done yet the tender affected sonne of Adoption sanctified with the graces of Gods Spirit remembreth and registreth that grounded watch-word Take heede to thy foote that is Examine Eccles 4. 17. thy thoughts and affections for whatsoeuer is not of faith is sinne Furthermore it is required in diuinitie although not in humane learning as philosophie that not onely our actions Gods word mans heart and his actioÌ„s must sympathize must agree with our mindes but our minds must agree with the truth it selfe for it is not enough that a man walke before God but that he walke truly and vprightly with his God For this cause hath our gracious God granted and vouchsafed his Pillar of a Cloud and his Pillar of fire for our certaine guiding in the way of happinesse What better and surer conducts can we haue then his Word and Spirit for what reason cannot do faith can do Wherefore in ChristiaÌ„s must be a double truth truth in affectioÌ„ matter the one to manifest gods truth the other our owne Gracelesse men may speake as they thinke their words manifesting the abundance of their hearts but naturall men can neuer speake Gods truth truly What grounds then hath imaginary supposition in the seruice of God or that doctrine of Equiuocation and mentall reseruation hatcht in the Romish Synagogue detested Non etenim falsum iâ—rare peierare est sed quod ex animi tui sententia iuraueris Cic. de of fic libr. 3. of the very heathens Periury saith one is not so much swearing a thing false as swearing it falsely when heart and words agree not But the parti-coloured Papist may haue out of his Rubricke a tongue for the Prince and an heart for the Pope But let all which set their faces towards Sion know that without knowledge the minde is not Prou. 19. 2. good and that truth is required not onely in the doer but also in the worke it selfe farre surpassing the choisest gifts of nature for Whatsoeuer is not of faith is sinne Againe the secure Naturalist that can shew his gilded Armes painted with the colour of ciuil honestie and the formall hypocrite that is soaâ—ed vp to an high pitch of confused holinesse these and The life of faith exceedeth pharisaicall righteousnesse and formalitie such like haue framed a repentance of their owne not grounded vpon the Scriptures Many take some paines in the outward performance of religious duties can concurre with Gods faithfull Minister in the strict censures of hellish sinnes yet examine them thorowly in the ground of regeneration I feare in respect of true and liuely experience they will be found as ignorant as Nicodemus yea as vaine as Demas sound mortification will be held martyrdome with their carnall affections whence proceedeth wearinesse dulnesse deadnesse yea fearefull backesliding the
cursed mother of scandall to the glorious Gospell of Iesus Christ Nay they liue in the bosome of the Church yet miserably blinde and naked destitute of those sauing graces true humilitie godly simplicity ioy in the Crosse patience faith being in bondage vnto the law and conscience But the sanctified Christian who hath well learned Christ whose heart faith hath thorowly purified this man Actâ— 15. 9. is not vnacquainted with the first be ginnings of sauing repentance as namely godly sorrow indignation with an holy reuenge vpon his vile affections For what seede is quickened except it die yea we 1. Cor. 15. 36. Rom. 6. 4. are buried with Christ in baptisme See then the miserable and vngrounded estate of the vnregenerate though neuer so holie in his owne iudgement and other mens yet being ignorant of Christian buriall and death of sinne he is like a house vppon a sandy foundation subiect to the violent temptations of that prying and raging Serpent ready to be tossed with the waues of his owne corruptions and drawne aside by worldly enticements From whence proceed so many euill surmisings small care in bearing with couering the infirmities of the weake yea Christians must examine well their mortification that wofull sinne of spirituall pride but from vnmortified humours and vnexamined consciences Many thinke if they beleeue the Trinity with a generall confession of their sins all that God requiquireth they haue performed others if they haue had some pangs of sorrow others if they be brought to leaue their grosse sinnes they are not so bad as the worst therefore they imagine themselues to be equall with the best But the sacred Scriptures teach the ground of true repentance to be farre otherwise differing from this speculatiue mortification both in quaâ—titie and continuance To mortifie in the Scriptures is to crucifie or apply that which will make dead It is one thing to get sinne asleepe but it is another thing to get it dead for sleepe may be procured without paine but death cometh not ordinarily without sorrow and perplexitie This mortifying therefore is a destroying of the whole body of sinne an extinguisting of the power and vigour of it We Rom. 656. are grafied with Christ saith the Apostle into the similitude of his death which he in the next verse expoundeth to be a crucifying of the old man and destroying of the whole body of sinne Now this crucifying or destroying is expressed by diuers degrees first there is the wounding of sin when the sinner is pricked with remorse by the law So were those Conuerts at Peters Sermon said to be pricked in their hearts Acts 2. 37. whereupon they cried What shall we do to be saued Secondly a condemning of sinne when the sinner examineth and iudgeth himself guilty before the Lord and thus hath it bene with the Lords peculiar from time to time as may appeare in Dauid Daniel Iob the Prodigall and Dan. 9. 7. the Publican who humbled themselues as lyable to the iustice of the Almighty Thirdly the crucifying of sin when the sinner racketh his owne soule by godly sorrow driuing in the nayles of Gods threatnings restrayning his flesh thorow a spirituall reuenge for some of the 2. Cor. 7. 11. effects of godly sorrow that causeth repentance neuer to be repented of are indignation and reuenge Fourthly the killing of sinne when the sinner putteth off the body of sin and forsaketh his euill wayes The Apostle forbiddeth lying and he addeth an vndeniable reason Yee haue put off the old man with his workes Coloss 3. 9. Yea he enioyneth not a partiall but a thorowout mortification shewing that he which is not inwardly and thorowly mortified was neuer truely mortified Mortifie your members saith he which are on the earth fornication vncleannesse inordinate Where sinne is truly mortified there is no liking of it in the affections affection euill concupiscence and couetousnesse which is Idolatrie Here the Apostle would haue the conceptions and first inclinations to sinne crucified because they are the originall of all vngodlinesse Hence we see as also lamentable experience testifieth that many build vpon seeming shews and vaine perswasions for that alteration that true repentance maketh cannot be found and all for want of found mortification For as there must be renouation in euery facultie vnto all graces so there must be mortification of all sinnes in euery facultie whereas it is otherwise in Agrippa-like Christians and carnall Gospellers who vpon the quieting of conscience and absence of a powerfull Ministery dare fashion themselues according to the courses and customes of the times in apparel and communication not respecting the The mortified Christian watcheth against sinnes of omission Phil. 2. 12. vrgent necessitie of daily watchfulnesse with the constant practise of holy duties But the crucified Christian who seeketh and endeuoureth to worke out his saluation with feare and trembling vpon his daily sinnes executeth daily mortification concluding the necessity of renewed repentance from the sacred Scriptures and his owne corruptions and Whatsoeuer is not of faith is sinne Thus faâ—re haue we waded in the first vse proceed in order to the second Vse 2 In the second place it taxeth those vnwritten verities in the Sea of Rome equalized and ballanced with the truth of sacred Scriptures But seeing that Dagon Popery not able to withstand the Scriptures is fallen before the Arke the fanne of the glorious Gospell hauing already winnâ—wed the chaffe from the wheat the mists of darknesse being expelled by the Sunshine of righteousnesse and the power of Bâ—bell displayed by the banners of him which rideth vpon the white horse infinite in wisedome and inuincible in power and maiestie it is not my purpose therefore to be very large in this vse of confutation although my text would beare me out against all the proud brags of that Antichristian Synagogue Well may we know that Papists together with the rabble of croking lesuites they are no babes they can speake for themselues or rather Baallâ— Though their speeches resemble the ordinarie qualities and conditions of deceiptfull trades-men who when their wares for insufficiency cannot sell themselues their glozing tongues can get quicke and speedy sale for them but for all their iugling glozing and dissembling they shall neuer cleare theÌ„selues from Christs sentence against the Pharises In vaine Matth. 15. 9. they worship me teaching for doctrines the precepts of men This appeareth by Papists build vpon man but Christians vpon God their sandy vnsound foundations whereupon they build as namely humane Consistories lying oracles Decretals apostaticall preferring darkenesse before light shadowes before substances Traditions before commandements yea the creature before the creator What can God do and the Pope cannot do Nay the Church is to iudge of the truth of the Scriptures Tremble Babel for the pride of the Church hath euer bene the ruine of the Church But to insist and search more narrowlie and to manifest
of people and Churches so was their doctrine diuiding the word of truth aright Amongst them of the circumcision the Apostle presseth the doctrine of faith but where the Gospell was established he vnfoldeth further 2. Cor. 6. 34. Tit. 2. 1. 2. 1. Tim. 6. 17. 18. the mysterie of godlinesse teaching other graces and gracious duties necessary and appertaining to Christian life Here we see the wisedome of God in scattering the Scriptures not onely for the making his people more diligent in searching them but also that they may The Brownist a wrester of holie Scripture in many things remaine in his iust iudgement a stone to stumble at euen to such as are disobedient and vnbeleeuing Furthermore would the Familist and Separatist take any paines in comparing Scripture with Scripture they should finde but weake grounds for their indiscreet and vngodly proceedings For although they are bold and peremptory in alledging Scripture yet if they were able to see their pride and ignorance they should finde but a slippery ground-worke to vphold and maintaine their wilfull separation The alledging of Scripture literally and solely without comparison will no more helpe in some cases then bare sufferings without the cause will helpe a man to be The diuell cunning in quoting Scripture Psal 91. 11. Matth. 4. 6. a Christian The diuell for his owne defence hath alledged Scripture he can tell Christ it is written That the Lord had giuen his Angels charge ouer him and with their hands they should lift him vp that at any time he dash not his foote against a stone therefore what if he cast himselfe downe from the pinacle of the Temple But the Lord Iesus knew that although this Scripture was truth yet it was no warrant for him to subiect himselfe to Christians must not consent to euerie quoter of Scripture Satans wil or enterprise such a needlesse action And can we perswade our selues that he laboureth not to traine vp as many as he can in such cunning sophistry will he leaue any arrow in his quiuer vnshot before he will be conquered When humane learning cannot serue he Satan a cunning sophister will not be afraid to vrge diuine Scripture Wofull experience witnesseth his working vpon the corruptions of corrupt professours causing their pride ignorance and hypocrisie to end in Anabaptisme Brownisme and Apostacie But let vs search some of their mainest grounds The first place which I purpose The ground of Separatists to shew is in the 1. Corinthians 5. 6. 7. 11. A little leauen doth leauen the 1. Cor. 5. 6. 7. 11 whole lumpe purge out therefore the old leauen If any which is called a brother be a fornicatour or an idolater or couetous or a rayler or drunkard or extortioner with such an one eate not But the Apostle saith not Particulars will not alwayes hold to maintaine generals Eate not with any that is disobedient but with a brother There were many that denyed the resurrection he commanded not these to be cast forth neither doth he say that when he shall come to them he will cast all such foorth as haue not repented of their fornication 2. Cor. 12. 21. and wantonnesse but bewaile them The person therefore that may not be eaten with is a brother a Christian by name one excommunicated the end whereof Our sharpe dealing with others must be sugred with loue vnto them 2. Thess 3. 14. 15. was not to root him out but to plant him in For this must be done that he might be ashamed neither was he to be accounted as an enemy but admonished as a brother The holy Fathers presently after the primitiue times were troubled themselues The Church euer troubled with schismatickes with such schismaticall Donatists as namely Parmenian and Cresconius with others who grounded themselues vpon this Scripture with such like Vnto whom Augustine writeth in this manner Cum quisque fratrum i. Christianorum intus in Ecclesâ—â— societate constitutorum in aliquo tali peccalo fueriâ— depreheÌ„sus vt Anathemate dign us habeatur fiat hoc vbi periculum schismatis nullum est c. August cont August cont Parm. lib. 3. cap. 3. When any of the brethren that is of the Christians which haue place within in the vnity of the Church be taken in some such sin that he may be counted worthy to be excommunicate let it be done where there is no danger of a schisme This man saith he Corripite non ad eradicandum sed ad corrigendum Cast out that he being stricken through feare may be healed through shame When seeing himselfe excommunicated of the whole Church he cannot finde a multitude to be of his fellowship with whom he may reioyce in his fin and insult ouer the good We see here by the testimony of the Father as also by the prastise of the Apostle that multitudes may not be reiected much lesse whole Churches as these Separatists dreame Lest while we go about to plucke vp Matth. 13. 24. the tares we plucke vp the wheat likewise Other Scriptures they ground vpon as these out of the Prophets Ieremiah 23. 28. What hath the chaffe to do with the Ierem. 25. 28. wheate Also vpon that in Esaiah 52. 11. Depart depart come out from thence touch Esay 52. 11. no vncleane things come out from the middest thereof and separate your selues you that beare the vessels of the Lord. But when was this separation was it not when Babel was incurable neare vnto destruction Otherwise the Prophets themselues yea Christ and his Apostles sinned when they were in the Temple with vngodly multitudes Hath not the chaffe bene euer The Church was neuer without hypocrites with the wheate Is there no chaffe at Amsterdam or hath God no people but there Hath there not bene hypocrites in the Church and who are worse or how shall they be winnowed before the separating Angell come with his The chaffe and the wheat must be together â—ntill the last day winnowing fan The cause now of their separation is because we are Babilonish the Church of England say they is idolatrous and antichristian Admit we were so which is a shamelesse slander yet this is no ground for present and sudden corporall separation If these who were extraordinarily gifted hauing withal the spirit of discerning separated not what ground hath the Brounist The Iewes and false teachers were superstitious enough yet Paul remained among them vntill the Lord called him from thence to go preach vnto them of the vncircumcision And so did Christ For what doth the Lord require more then a disioyning in affection fellowship Besides if all humane constitutions be simply sinnes then were all primitiue reformed Churches idolatrous and vncleane and the Apostles themselues guilty of sinne for communicating with such Nay further who may communicate with the Church of England although he digresse from the same order himselfe For we may not sit at
1. Cor. 8. 10. chap. 10. 21. the Idols table Therefore vntill they proue vs Babilonish and besides all that to be incurable their pretended grounds shall end in meeare conceits for Whatsoeuer is not of faith is sinne The last sort or sect that I purpose to meddle with who would faine seeke a staffe from Scripture to hold themselues by is the Papist One of their mainest grounds is in the Epstile of Iames 2. 24. Ye see then how that of workes a man is iustified Iam. 2. 24. and not of faith onely Here they ground their second iustification for Second iustification a mere inuention they would haue him that is iust to be more iustified although comparisons of greater and lesser do not make a seuerall kind but declare an increase in the same kind of iustification and not a new kind of iustification Now wheras the Apostles Paul and Iames may seeme to contradict and oppose themselues the one prouing so often in his Epistles that we are iustified by faith without the workes Rom. 4. 3. Galat. 3. 6. of the Law alledging the example of Abraham for iustification by faith whom the Apostle Iames here vseth for iustification by works We must therefore examine and scanne sundry necessarie questions for the reconciling of them as also for the remouing the aduersary from off his blind ground in this weighty point The first question to be scanned is what faith the Apostle Iames meaneth or speaketh of in this place the which he maketh so insufficient whether historicall miraculous hypocriticall or liuely and operatiue It is true that the Apostle Paul speaketh of the last as appeareth Gal. 5. 5. 6. Galathians 5. 5. 6. Circumcision auaileth nothing nor vncircumcision but faith which worketh by loue But the Apostle Iames No opposition betweene the Apostles I am 2. 19. Great difference betwixt a liuing faith and a dead faith speaketh of the first namely historicall as appeareth in the 19. verse of this second chapter which he calleth the faith of diuels So then they both speake the truth the one that we are iustified by faith onely without workes speaking of a liuely faith the other that we are not iustified by faith onely speaking of a dead barren and counterfet faith The second question to be scanned is what iustification the Apostle Iames meaneth for there is a twofold iustification as there are sundry sorts of faith First therefore we are iustified before God of which iustification the Prophet Dauid speaketh Psa 32. 1. 2. Blessed is that Rom. 43. Psal 32. 1. 2. man vnto whom the Lord imputeth not his sinne Of which righteousnesse and iustification the Apostle Paul speaketh who saith That Abraham beleeued and it was Gods promise a sufficient ground for iustifying faith counted vnto him for righteousnesse The other iustification is before men which we haue by workes they being as euidences that we are righteous before God Of this iustification doth the Apost Iames speake for Abrahams offering vp of his sonne could not be the cause of his righteousnesse before God for his Rom. 4. 18. faith in the promise was reckoned vnto him for righteousnesse thirty yeares before he offered vp his sonne Therefore before God was his faith not made perfect through workes but before men Besides we reade of but few workes that the theefe on the crosse wrought Yet Luke 23. 42. 43. through faith was he iustified and the heauenly paradise promised vnto him The third question to be scanned is what works the Apostle Iames meaneth whether workes going before or after faith It is certaine that the Apostle Paul speaketh of workes going before faith which he denieth to be able to iustifie vs as appeareth Galath 5. 2. 3. 4. Behold I Paul say vnto you that if ye be circumcised Gal. 5. 23. 4. Christ shall profit you nothing for I testifie againe to euery man which is circumcised that he is bound to keepe the whole Law Ye are abolished from Christ whosoeuer are iustified by the Law ye are fallen from grace But Saint Iames speaketh of workes which follow faith as appeareth in the 18. verse Iames 2. 18. In nature causes of things go before their effects where he saith thus Shew me thy faith out of thy workes and I will shew thee my faith by my workes Besides the author to the Hebrewes declareth that Abrahams obedience and sacrifice was a worke following faith for he saith That by faith Hebr. 11. 17. Abraham offered vp his sonne Isaacke Workes then that follow Iustification cannot be the causes thereof wherefore the Apostle Iames must needs speake of Iustification before men and not before God The fourth question to be scanned is touching the persons with whom they haue to deale a distinction is very apparent Rom. 103. The Apostle Paul was to deale with pharisaicall hypocrites and Iewish teachers who held and taught that vnlesse they obserued the law of Moses they could not be saued But the Apostle Iames was to deale with carnall libertines and Epicure-like professours who boasted of a barren faith and neglected to bring forth the fruits of righteousnesse Many there were that vpon the preaching of faith gaue libertie to the flesh and thereby became the seruants of corruption as the Apostle Peter witnesseth 2. Pet. 2. 18. 19 therefore there must needs be necessitie of their seuerall doctrine and no opposition in it the one being to deale with such as too much preferred workes the other being to deale with such as too much neglected them From whose examples People of different qualities must haue different doctrine preached vnto them the Ministers of the Gospell may learne that one kind of doctrine cannot be necessarie at all times in all places and to all persons therefore must they take heede to their flockes wisely and perfectly to guide by the rule of faith in the life of life for Whatsoeuer is not of faith is sinne Vse 5 The fift vse is an admonition against ignorance Our doctrine will not giue vs libertie nor licence to pleade for simplicity Knowledge very necessarie to the life of faith Christians may make some vse of Satan for he knowes much and laboureth much Pro. 8. 10. 11. for where there is blindnesse in the iudgement there cannot be but sin in the practise Therefore search we for knowledge as for hid treasures let vs make choise of wisedome before gold and preferre it before pearles But for our better proceeding consider we of some motiues and speciall inducements The first is the necessitie of knowledge Our grand enemy the Diuell is subtill and well practised in our manifold corruptions yea he vnderstandeth historically the Scriptures he rageth in these last and worst dayes insomuch that although he cannot hinder many from profession yet he keepeth many from sauing knowledge driuing men into extreames conceits and base absurdities Pray we therefore earnestly for a sanctified vnderstanding Secondly knowledge