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
THE GROVND OF A CHRISTIANS LIFE Deliuered in a Sermon at Harwood in Lancashire the first day of December 1618. By ROBERT WORTHINGTON Minister of Gods word at Acceington Heb. 11. 6. Without faith it is impossible to please God Iohn 6. 68. Lord to whoÌ„ shall we go Thou hast the words of eternall life LONDON Printed by R. Field for Robert Mylbourne and are to be sold at the great South doore of Paules 1620. THE EPISTLE TO THE READER CHristian Reader the Apostle prophesied that in 2. Tim. 3. 5. 2. Tim. 4. 3. the last dayes shold come perillous times when men hauing a shew of godlinesse should denie the power therof refusing wholsome dostrine through their itching eares should get themselues an heape of teachers What proud Anabaptist that vaunteth himselfe vppon the stage of vaine Imagination or secure Papist that trusteth to the broken staffe of Egypt can free himselfe from such spirituall maladies who leauing the key of knowledge and fountaines of liuing water haue digged vnto themselues broken cisternes And no maruell since Satan cantransforme himselfe into 2. Cor. 11. 14. an Angell of light how can he worke in the darkened vnderstanding and the heart not truly humbled He that dare enter combat with the Lord of glorie wisdome and soueraigntie and offer disputation in the full and onely point of mans redemption how boldly will this politicke and puissant enemie inuade Gods Church wrastling with vs about that staffe of faith whereby we stand seeke to strip vs of that shield which is Ephes 6. 16. able to keepe backe all his fierie darts What soldier is there in Christs campe if he do but watch that shall not be acquainted with his subtill enterprises Christs watchword was not in vaine Watch pray lest ye enter into teÌ„ptation Math. 26. 41. nor his prayer needlesse for his seruant Peter I haue prayed for thee Luk 22. 32. that thy faith faile not For what greater treacherie then to strike at the root witnessed in the Gunpowder treason hatched by Satan and his instruments or what greater follie then to build an house without a foundation To this purpose is my weake vnperfect labor at this time the which I had thought to haue shrowded vnder some Christian refuge but considering with my selfe I thought so small a worke deserued not a patronage of anie worth and the rather therefore haue I sent it to the broade world to seeke for it selfe trusting that there is no faithfull heart that will denie so plaine and needfull a doctrine entertainment Yet I feare that if it shall either meete with Atheist Anabaptist Papist or earthly worldling it is like without Gods mercie to finde as litle friendship as Christ the author of faith did among the Gadarens But howsoeuer Math 8. 34. I haue at the earnest desires of some as also for the defence of my selfe if haply anie popish surmiser or other secret opinionist should arise in opposition it being preached in a countrey where are many aduersaries of our faith presumed to commit that to publike view which before I deliuered in open assembly not aduenturing to change my style lest I should bewray my selfe of follie in bringing vnto light a groundlesse action it being like to be perused by shallower iudgements then manie of those who were present wheÌ„ it was at the first diuulged Wherfore I beseech thee gentle Reader that if by Gods blessing thou shalt gaine to thy selfe hereby either information of thy iudgement or confirmation in thyÌ„ iudgement or thy will proucked to a more constant vigilancie ouer thy wayes remember to returne to him that rent of thankfulnesse vnto whom thou art bound from whom thou receiuest euery good and perfest gift praying withall for the vnitie of Gods Church the propagation of the Gospell that through the meanes of grace in season and out of season thy faith being strengthened when this life of faith shall be finished Christ the obiect of thy faith may assigne thee the end of thy faith seating thee in his celestiall Ierusalem with true beleeuers Thine in Christ Iesus Robert Worthington Acceington The ground of a Christians life deliuered in a Sermon at Harwood the first day of September 1618. ROM 14. 23. Whatsoeuer is not of faith is sinne THe blessed Apostle in the The cohetence of the Text. eight verse of the former Chapter exhorteth vnto that royall law of Charitie being that new commandemeÌ„t Loue a grace of absolute necessitie in Gods church Iohn 13. 34. propounded by his Lord and Sauiour as a grace absolutely necessary to be in Gods Church A new commandement saith he giue I vnto you that ye loue one another as I haue loued you that you also loue one another Now inuisible graces must haue visible testimonies both for the manifestation of the graces themselues as also for our iustification before men therefore in this chapter the Apostle taketh occasion to describe and teach the proper effect of this Christian grace it being of that nature as to edifie and support according to his owne testimonie Loue 〈◊〉 and 1. Cor. 8. 1. 1. Cor. 14. 26. his generall command is Let all things be done to edifying There were in this church some strong Sound Christians are builders vp of Gods church others weake as there shal be euer poore in the world that the rich may exercise their pity and compassion so weake in the Church that the strong may exercise their loue and affection to shew themselues hereby faithfull disposers and practisers of the manifold gâ—aâ—es of God Christ was the nursing father of his little flocke neuer was it knowne that he Esay 42. 3. broke the bruised â—eed or quenched the smoaking flaxe so must Christians whose Image they beare and whom they are to follow daily exercise this grace of loue since God hath giuen to euery one the measure of faith Hard was it to bring this people from the traditions of their fathers or to wean them from the law â—f ceremonies Touch Coloss 2. 21. not taste not handle not Therefore the Apostle dealeth with them as new borne babes putting a difference Corruption not easly weaned from custome and ceremonie betweene them and the strong Some had receiued the full power of Christian liberty others had not attained vnto it but were like punies in their A B C not fully satisfied in this poynt that vnto the pure all things were pure Tit. 1. 15. Now the drift of the Apostle is to schoole the strong and teach the weake not ruinating but nourishing the worke of God which was in both shewing the necessitie of faith and loue in the Church of God for as he correcteth the one for The correcting of sinne must be the erecting of grace putting a stumbling blocke before the weake in things indifferent so he teacheth the other to be fully perswaded in his mind For he that doubteth is condemned if he eate that is
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
more clearely the rotten ground-worke of this Romish building the Rhemists theÌ„selues comment vpon our text and tell vs that the proper sence is That euery thing that a man doth against his knowledge and conscience is a sinne but they shew the ground neither for knowledge nor conscience something must be vnderstood which is not expressed or else the consequent must conclude that a man can neither erre in iudgement nor conscience which well may be gathered from some of their propositions as namely this one Ignorance the mother of deuotion For it is neither against knowledge nor conscience when that faith will serue which is fixed vpon the Church although that Church be grounded vpon the diuell himselfe Againe other stones there are which Iustificatio est actus indiuiduus ac simul totus belong to this brittle foundation as namely that second iustification by workes as if there were a first and a last in the act of iustification whereas it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a free acceptation of a mans person yea a iustifying of the vngodly as the Apostle witnesseth But to Rom. 4. 5. him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse If any regenerate man might haue merited any thing in the matter of iustification it could not haue bene but Dauid and Paul who were so abounding in the worke of the Lord might haue gained something for themselues but it is farre otherwise as appeareth by their owne testimonies in facred Scripture Lord saith Psal 143. 2. 1. Cor. 4. 4. Iustificatio exprimitur in Hebraico Hizdik Pro. 17. 15. in Graeco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dauid enter not into iudgement with thy seruant for in thy sight shall no flesh liuing be iustified The Apostle likewise saith I haue in all good conscience serued God vnto this day neither know I any thing of my selfe yet am I not thereby iustified Besides the word to iustifie is opposed in the Scriptures to condemning signifying an absoluing or imputatiue iustice It is God that iustifieth who can condemne Yea the blessed Apostle Rom. 8. 33. 34. Isai 50. 8. Act. 13. 39. Paul is noâ— aâ—â—aid to publish in the Synagogue of the Iewes at Antioch that From all things from which they could not be iustified by the Law of Moses by him that is by Christ euery one that beleeueth is iustified Well saith Bernard to this purpose Bern. in fest Omnium Sanct. Serm. 1. Vaehominum iustitiae quantumvis laudabili si remota misericordia Dei iudicetur that is Wo to the righteousnesse of man were it neuer so laudable if God setting aside mercy enter to iudge it For this cause holy Iob is not ashamed to confesse that if he would dispute with God yet Iob. 9. 3. could he not make answer vnto one of a thousand Thus you see with what rubbish the foundation of the Romish Church is laid of which a workman would be ashamed yea neuer aduenture so great a building with so slippery a ground-worker but that the prophecy must be fulfilled in them as well as in other namely Christ to be a stone to stumble at and a rocke of offence euen to them which stumble at Esay 8. 14. 1. Pet. 2. 8. the word being disobedient vnto the which things they were euen ordained Were it not so how could they withstand so plaine euidences of the spirit in sacred Scriptures as namely iustification only by faith without the works of the Law figured recorded by Moses the Prophets Christ and his Apostles Either it must be of grace or of debt but if debt then were Eph. 2. 8. grace no more grace In like manner they stand vpon Peters prerogatiues aboue the other Apostles which were a thing impossible to humaine reason were they not giuen vp to diabolicall delusions for no other Apostle we reade of that fell so often and grieuously as this man did They tel vs that he walked vpon the water so did none of the rest But what supernaturall act was this for herein by the testimony of the Euangelist he bewraied diffidence and much weakenesse and had not Christ caught him by the hand he had suncke What vnity Matth. 14. 30. therefore or vniformity can there be betwixt the Church of Christ and the Church of Antichrist when there is so Rome cannot stand for it wanâ—eth a sound foundation great difference in the principles Furthermore besides all this other stories there are or rather vanishing rubbish which prop and vphold this Romane Hierarchy neither of Christs or any of his Apostles getting or laying as namely that vngrounded doctrine of Transsubstantiation lately hatched and decreed at the Councell of Lateran being 1215 yeares after Christ vnder Pope Innocentius the third neuer taught by those Fathers of great antiquity namely Irenaeus Tertullian Cyprian Augustine Yea the Euangelists themselues Marke and Matthew are sufficient witnesses of Christs owne words who said that he would drinke no more of the fruite of the vine Matth. 26. 29. Marke 14. 25. which was not bloud but wine as Chrysostome and Cyprian both affirme These things being considered who can iustly Cal. lib. Instiâ— cap. 13. blame M. Caluin thogh he say the mother organ of popish traditions was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an erronious zeale and preposterous humour deriued from Satan the father of lies and vngrounded Axiomes And were not poore ignorant and deluded soules bewitched through the deceits of Satan and vanity of their minds drawne aside with those speculatiue shewes of Antichristian piety and withall blinded The doctriâ—â— of the Romish Church cannot be maintained by Scripture with those false perswasions of admired Cardinals how could it be but they should relinquish such impious falsities and counterfet holinesse grounded vppon nothing but mans inuention I could proceed in shewing the insufficiency and weaknesse of this declining Babell the head corner stone which should vphold the building being cast aside but their apparent folly I ceasse to speak of it being sufficiently manifested to the Church of God by the faithfull witnesses of the Almightie Let Iesuits therefore or rather He that preacheth Christ truly cannot but preach good workâ— Iebusites maintaine their faithlesse doctrines as of free will workes of superâ—rogation with such like yet let Sion fly to the Law and the Testimony and if they speake not according to this word it is as the Prophet saith because there is no light in them And although they falsely Esay 8. 20. charge the Embassadors of Christ as enemies vnto good workes let them set them no higher then the Scriptures and they shall set them no higher then we For we are his workemanship created in Ephes 2. 10 Christ Iesus vnto good workes that we should walke in them Besides The weapons of our warfare are notcarnall but spirituall mighty through God to cast downe 2. Cor. 10. 4. 5. holds casting