as necessary to saluation or equalized with the law of God neither may they by their multitude obscure the glory of Christ in his ordinances but such lawes as are made vniustly or command vnlawfull things do binde neither in generall nor particular neither in themselues nor accidentally and therefore cannot be of faith Now the Church of Rome maketh Great difference betwixt the Church of Rome and the Church of England lawes and ordaineth constitutions not onely Extrafidem without faith but also contrafidem against faith and to bind the conscience in paine of mortall sinne laying grieuous burthens vpon mens shoulders heauie to be borne And thus farre in the third vse proceed we in order to the fourth Vse 4 In the fourth place it teacheth Gods Ministers to preach the Scriptures as in Gods ministers must preach Gods word 2. Tim. 4. 1. 2. respect of the necessity thereof all our actions being to be done of faith so also from the direction of the Apostle who saith to Timothy Preach the word Nay we haue the example of Christ who preached Moses and the Prophets himselfe The Scribe demanding the way to life Christ answereth by interrogation What Luke â—â— â—6 is written in the law how readest thou Againe he entring into a Synagogue at Nazareth vpoÌ„ the Sabboth it being his Luke 4. 17. ordinary custome by the testimony of the Euangelist and a booke of the Prophet Esaiah being deliuered him he openeth the booke and findeth it written thus The Spirit of the Lord is vpon me because he hath anointed me that I shold preach the Gospell to the poore c. The which he expoundeth and applyeth as plainly appeareth in the verses following yea he vrgeth it as a duty vpon the people for to heare Moses and the Prophets They haue Moses and the Prophets saith he Luke 16. 29. let them heare them Now what made way for Antichrist but leauing of the Scriptures From whence ariseth schisme heresie together with grosse idolatry The casting aside of the word is the high way to schisme heresie and grosse Idolatry but from ignorance in the Scriptures For opinion and sense may faile and erre when faith rightly grounded vpon the word cannot What hath caused so many sects to spring vp in the bosome of the Church as Donatists Familists Brownists Anabaptists but want of comparing Scripture with Scripture When men want indifferent â—ares and hearts their affections rather inclining to courses of security and liberty and their iudgements blinded through pride and selfe-loue how soone I say are such seduced drawne away and corrupted Therefore as it is a duty to search the Scriptures they being the ground of faith and pillar of truth so it behoueth the Lords embassadors to come to the people with not Thus say I but Thus saith the Lord. For what wise man will The word of God vpholdeth a ministers office and authority credit euery heare-say or what subiect wiâ—l yeeld respect to such an one as couÌ„terfeiteth the kings Embassador hauing neither his Maiesties Armes nor Seale I will not deny but it is a blessed thing to teach Gods truth from a sanctified spirit for who is able to direct in that mysticall doctrine of regeneration so well as he that is regenerate himselfe or what art is able to describe and teach like experience It was an infallible truth and grounded certenty sufficiently perswading the wise men that in Bethleem Mich. 5. 2. Matth 2. 9. was borne Christ the king of the Iewes when the prophecy of the Prophets and the conducting starre paralleled both directing vnto one and the same place As sure and credible will it be when Gods sacred Spirit in vs shall sympathise with Gods word and his Spirit make a sweet harmony in his Ministers his reuealed truth But if sense preposterously faile without the guide of faith then beware of ship wracke for Whatsoeuer is not of faith is sinne We see then as in a glasse the duty of all Gods embassadors for as we may not preach our selues but Christ Iesus the Lord so may we not deliuer a parcell of the Scriptures or diuulge them partially The true treasure and diuine Oracles of the Almighty require faithfulnesse for so ought stewards to be found faithfull Cor. 4. 2. Gods truth as it is so it must be taught The word of truth deserueth true diuision The whole word of God must be taught as also right application whereby the whole counsel of God may be reuealed to the Saints For oftentimes the want of comparing Scripture with Scripture and distinguishing of times produceth an Ataxie or confusion in the Churches of God To instance in some particulars and lamentable presidents The cauils and innouations of that Anabaptisticall Sect who say that the New Testament is sufficient to saluation therfore the Old vnnecessary and vnprofitable and they ground themselues vpon these Scriptures 2. Cor. 3. 6. and 14. Who 2. Cor. 3. 6. 14 16. hath made vs able Ministers of the New Testament not of the letter but of the Spirit for the letter killeth but the Spirit giueth life Moses say they had a couering Anabaptists very proud and grosly ignorant which in Christ is taken away But the Apostle saith not that Moses is taken away but the veile is taken away For the Apostle speaketh of the illumination and conuersion of the Iewes to Christ as appeareth in the sixteenth verse Neuerthelesse when their hearts shall be turned to the Lord the veile shall be taken away Indeed the shadows and ceremonies must needes be taken away when the substance is come but Christ was not shadowed or typified in the moral law therfore that cannot vtterly be taken away Matt. 5. 17. 18. for his comming was not to abolish it but to fulfill it therefore the Old Testament is both necessary and profitable Furthermore what although the Apostle teach that the letter killeth but the There remaines good vse of the morall law both for repentaÌ„ce and life spirit giueth life doth he thereby any thing else but shew the difference betwixt the Law and the Gospel namely that the one is able to do nothing without the other For the orgaÌ„ of the quickning Spirit cannot be properly said to be the Law but the Gospell since the Law hath no power to regenerate but the Gospell yet in regeneration and conuersation the Law hath it worke and vse and therefore cannot be abolished Another ground they haue in Matth. 17. 5. Christ say they by the command Matth. 17. 5. of the Father is onely to be heard but to heare Moses the Prophets of Christ is to heare Christ Besides it is the command of the Sonne himselfe who was equall with the Father They haue Moses Luke 16. 39. and the Prophets let them heare them Yea he telleth the Iewes that If they had beleeued Iohn 5. 47. Moses they would haue beleeued him for he wrote of him Againe
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
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