groūd Heb. 6.1 Thirdly this ground being the most maine promise of the Gospell whosoeuer ouerthroweth it hee depriueth men of all comfort of religion The aduersaries of this ground are first the common people who for the most part professe that they are not certaine of the pardon of their sinnes they hope well because God is merciful but to be certaine they thinke it impossible as though there can bee hope and confidence where is no assurance but speciall hope alwaies presupposeth speciall faith Secondly the Papists for they condemne speciall faith for these reasons First where is no word there say they can be no particular faith but there is no word that saith thou Cornelius Peter Iohn c. shalt be saued Ans. It is true indeede there is no particular faith where there is no particular word or which is proportionall but the Minister truly applying the generall promise to this that particular man it is as much as if a mans name were registred in the scripture Secondly wee haue in substance a particular word in that God who hath giuen the promise hath giuen also a commandement to euery beleeuer to applie the same vnto himselfe 1. Ioh. 2.23 This is his commandement that we beleeue in the name of his sonne Iesus Christ which is equiualent to a particular word As a King giues a pardon to a thousand men but nameth neuer one of them yet euery of them trulie applying the pardon according to the Kings intention haue the benefit of it as surely as if all their names had bin set therein II. Obiect Many that applie the generall promise to themselues are deceiued and faile yea euery wicked man saith he beleeueth in the sonne of God wherein he is deceiued Ans. Many indeede faile in their speciall application but it is onely vnbeleeuers but they must proue that none truly can applie the promise speciallie which all true beleeuers doe III. Obiect They say In regard of God wee must beleeue but in regard of our selues we must doubt Ans. Yea in regard of our selues wee must not onely doubt but despaire yet beleeuers being found not in themselues but in Christ may proue themselues whether they are in the faith or no 2. Cor. 13.5 For whosoeuer repenteth knoweth that he doth repent We know we are of God 1. Ioh. 5.19 Ob. But all men in the world are full of doubting and how can doubting stand with certaintie of saluation Ans. Consider faith first as it is in it selfe so it is certaine Secondly as it is in vs so it is mingled with much doubting which is not of the nature of faith but contrary vnto it and yet these may and must stand together in the beleeuer for doubtings may disturbe but not destroy true faith for the Lord notwithstanding them accepteth our weak faith as perfect and our will to beleeue for beleefe it selfe where he seeth griefe conceiued for doubtings strife against them and endeuour to haue our faith increased Ob. But to beleeue pardon of our sinnes is to enter into Gods counsell Ans. That is false because pardon of our sinnes is reueiled Ob. But your Church say they abhorreth reuelation Answ. Neither the scripture nor our Church condemneth Reuelations contained in the scripture but those that are without beside or against scripture Ephes 1.7 The spirit is called the spirit of Reuelation see also 1. Cor. 2.12 As for this reuelation of pardon of sinne to the beleeuer it is contained in the scripture and is no more a prying into Gods counsell than it is for a Traytour to beleeue that he is pardoned when certaine newes of his pardon is brought vnto him from the King of whom none can say he entreth into the Kings counsell Hence we conclude that seeing the doctrine of the Papists ouerthrow this maine ground wee must take heede of ioyning our selues vnto them The 15. ground is That a sinner is iustified by faith without the workes of the Law Rom. 3.28 Wherein consider first the meaning secondlie the weight thirdly the aduersaries For the meaning three things must bee knowne First what it is to be iustified Secondly what it is to bee iustified by faith Thirdly what workes are to bee excluded from iustification Concerning the first In iustification there be three distinct actions of God first the freeing of a sinner from his sins for the merits of Christ Act. 13.39 From all things from which they could not be iustified by the law of Moses by him euery one that beleeueth is iustified that is acquited from them Paul opposeth it thus to condemnation Rom. 8.33 which is nothing else but a binding of a man to iust punishment The second action is the reputing and the accepting of a sinner as iust for the merit of Christ. Esay 5.23 Woe vnto him that iustifieth a wicked man that is not to make but accept him iust and in the Gospell Wisedome is iustified of her children that is approoued and acknowledged The third is the acceptation of a sinner to life euerlasting in Christ. For after that God hath absolued a sinner and reputed him as iust there must follow this acceptation to life which is therfore called the iustificatiō of life with the reason rendred in the same place for that like as Adams sinne is imputed vnto all by which death entred so Christs obedience imputed to beleeuers bringeth life and iustification Out of which three actions wee may gather a true description of iustification to wit It is an action of God the Father absoluing a sinner from all his sinnes for the merit of Christ accounting him as iust and accepting him to life euerlasting II. Point What it is to be iustified by faith For the cleer vnderstanding of this waighty point we must answere 2. questions First what is the very thing for which a sinner is iustified Ans. It is the obedience of Christ the Redeemer and Mediatour passiue and actiue the former standing in suffering the death of his bodie and the paines of the second death in his soule the latter in fulfilling the law The truth of this answer appeareth thus Since our fall we owe to God a double debt we breake the law and are bound to make satisfaction Secondly being creatures wee must fulfill the rigour of the law and performe what it requireth neither parcell of which debt seeing we being bankcrupts are able to pay wee flie to our suertie who must pay both for vs the former hee doth by his death being made a curse for vs and so redeemed vs from the curse Galath 3.13 the latter by perfect obedience vnto the law that so in him wee doing these things might liue in them vers 12. The second question is Seeing the obedience of Christ is the matter of our iustification and is out of our selues how commeth it to bee made ours Ans. To make it ours first God must giue it vs secondly wee must
receiue it First God giueth it vnto vs when he giueth vs Christ himselfe for it is giuen with him and it is made ours when God in mercie esteemeth iudgeth and accounteth it to be ours for it is ours by imputation which appeareth by these two reasons First as Christ is made out sinne so are we made his righteousnes 2. Cor. 5.21 but hee is made our sinne by imputation and therefore his iustice being inhereÌ„t in him is made ours by imputation Secondly as the first Adams disobedience is made ours so Christs the second Adams obedience is ours Rom. 5.17.18 but that is ours by imputation and therefore Christs obedience also Secondly to make this obedience ours we must receiue it and that can be onely by faith which is the hand of the soule receiuing into it the things that are giuen vs of God where note by the way that a sinner is not iustified by the dignitie of his faith but as it is an instrument whereby Christs obedience is applied vnto the soule III. Point What workes are excluded from iustification Ans. The workes of Morall and Ceremoniall law workes of nature and grace That euen workes of grace are excluded appeareth by these reasons First a sinner must so bee iustified that all cause of boasting may be cut off Rom. 3.27 But if a man were iustified by workes of grace he might boast still yea though hee acknowledge the workes to be of God see the Pharisies example Luk. 18. Secondly if a man were iustified by the workes of the law then our iustification should stand by the law but that it doth not Rom. 4.14 for then the promise were made voide yea the tenour of that whole Chapter prooueth that Abraham hauing store of good workes was yet iustified by faith without the works of the law the which thing also that obiection in chap. 6.1 witnesseth What then shall we continue in sinne drawne out of the fiue former chapters thus If a man may be iustified by faith without workes we may continue in sinne which obiection were no obiection if that had not been the intent of the Apostle to prooue iustification by faith onely without the workes of the law Thirdly Paul was not iustified by any workes 1. Cor. 4.3 I know nothing by my selfe yet am I not therby iustified where he noteth two things of himselfe first that hee had a good conscience within him secondly that he was not thereby iustified where hee debarreth all works of grace Fourthly we are saued by grace without workes these workes excluded are workes of grace for they are all such as God hath prepared to walke in Ephes. 2.8 Fiftly a man must first be iustified before he can doe a good worke and therfore works follow iustification and cannot cause it Yea and as all workes are excluded so al vertues also excepting faith are here reiected For as in a man that standeth to receiue a gift no part doth any thing to receiue it but the hand yet hauing receiued it all other parts testifie thankfulnes the tongue the feete and all the bodie euen so wee receiue the matter of our iustification by faith alone not by hope or loue but after the receiuing of Christ these with the other graces work and shew themselues The second point in this ground is the weight of it appearing herein that he that ouerthroweth it ouerturneth the faith Rom. 4.14 If they of the law be heâ—res of life faith is made voide and the promise of none effect And Galath 2.21 If we be iustified by workes Christ died in vaine Aduersaries hereof First the home-aduersarie is the common sort of ignorant people and all naturall men who with the young man say What shall I doe to be saued They say they will be saued by faith in Christ but when it commeth to the point they will be doing somewhat and stand much vpon their good meaning and righteous dealing Secondly the forreine enemie is the Popish doctrine Romish religion which teacheth that there be two iustifications First when a man of an euil man is made a good man this is by grace of the holy Ghost put into the heart the latter is whereby a man is made of good better which is by good workes But what Church soeuer holdeth this is fallen from grace This is a peremptorie sentence will some say and no generall Councell hath so determined Ans. The more is the pitie But Gods word hath peremptorily determined it Galat. 5.4 They are abolished from Christ and fallen from grace whosoeuer will be iustified by the law as the Romane Church at this day They say our doctrine maintaineth loosenes of life by excluding all workes from iustification Ans. Though we exclude the best works from iustification yet we debarre them not from Christian conuersation but therein require them as fruits of the spirit plentifully Ob. But it is absurd say they that one man may be iustified by the righteousnes of another Ans. Adams sinne is made ours and they marueile not at it what greater absurditie is it that the second Adams obedience answering to the first Adams sinne should bee ours in like manner The 16. ground is this Except a man be borne anew of water and of the holâ—e Ghost he cannot enter into the kingdome of God Ioh. 3.5 In which obserue first the meaning secondly the weight thirdly the aduersaries In the first consider two points first what it is to be borne againe secondly of what necessitie it is For the former wee must know that there must bee in him that is borne againe three things first a reall change from one estate to another Secondly there must be a roote from whence this change may arise Thirdly a new life First the chaunge is when a man of a meere naturall man is made a new man not in regard of his bodie or soule or powers of them all which a man retaineth the same after his regeneration but in regard of Gods image restored and renewed by Christ Ephes. 4.24 This is the restoring of that new qualitie of righteousnes and holines lost in Adam for so the Apostle describeth this new birth in the place alleaged This change is attributed to water and the holy Ghost wherein by water our Sauiour alludeth to some speeches of the old Testament as Ezech. 36.25 where the Prophet speaketh of the clensing of the Church by powring cleane water vpon it that is infusing new graces into the heart which take place of the old corruption And by the holy Ghost he sheweth that this clensing of vs is by the inward working of the holy Ghost Obiect But it will be said if a man bee a new man hee must haue a new soule Ans. This new qualitie of righteousnes and holines is as it were a new soule for in a regenerate man there is a bodie soule and besides the spirit which is the grace of sanctification opposed to flesh and
cries out that he was vile and abhorres himselfe After these examples we must euer keep our hearts as emptie vessels readie to receiue more mercie Thirdly note the measure of mercie asked he praies for continuance and increase of mercie to those who had alreadie the riches of mercie Whence we learne first that all the good we haue or can doe is of meere mercie not onely for the beginning and continuance but also for the increase thereof as grace is no grace vnlesse it be euery way grace so also of mercie Which takes away all conceit of merit seeing mercie filleth vp all the roome and leaues no place for merit Secondly that the Apostle here also coÌ„firmeth the former grounds of our perseuerance for by this prayer grace is to be added to the former graces yea multiplied so the Lord dealeth not giuing ouer when he hath giuen one grace for first he giues his seruant power to beleeue secondly he giues an execution of this power Neither there giues ouer but by a third grace giues continuance of that power yea and addes a fourth which is an execution of that continuance Thus he deales with all true beleeuers not onely in respect of faith but of obedience also Phil. 2.13 God worketh both the will and the deed Philip. 1.6 He that hath begun this good worke in you will performe iâ— vntill the day of Christ. So as this may well be called a multiplication of grace seeing euery beleeuer hath one grace more than Adam had he had power to obey so the renewed haue Secondly he had the act of obedience so they also haue Thirdly hee had power to perseuere which they likewise haue but hee had not the act of perseuerance which they hauing therein farre excell him The second thing desired in the prayer is peace namely the peace of God whereof he is the author and it is the vnitiâ— and concord of man with God and with the creatures Touching this peace note three things the foundation of it which is Christ the second Adam euen as the first Adam was the author of discord and emnitie Ephes. 2.14 Secondly the manifestation of it this peace is offered in the preaching of the Gospel which therefore is called the glad tidings of peace Rom. 10.15 and the Ministers of it the Embassadors of peace 2. Cor. 5.20 Thirdly the kindes of this peace it is two-fold first betweene person and persons secondly betweene person and things The former hath sixe heads I. Peace betweene man and God the Father Sonne and holie Ghost properly called reconciliation whereby God in Christ is at one with man and man thorough Christ at one with God of which when man is once perswaded in his heart then comes this peace Rom. 5.1 from which springs another namelie tranquillitie of minde when the mind is quieted in all things that befall without grudging or impatience and that because it is the reuealed will of God Philip. 4.11 II. Peace with the good Angels Ephes. 1.10 for men being at peace with God the Angels are become seruants and ministring Spirits vnto them Hebr. 1.14 III. Peace with a mans self consisting in two things first when the conscience sanctified ceaseth to accuse and in assurance of Gods fauour beginneth to take his part to excuse and speake for him before God Secondly when the will affections and inclinations submit themselues to the enlightened minde of which if either be wanting man is at warre with himselfe and the peace of God ruleth not in his heart Coloss. 3.15 IV. Peace of true beleeuers among themselues who before they beleeued were as Lions and Cockâ—triseâ— Esai 11.6 but now in the kingdome of Christ haue put off that sauage nature and become peaceable as Act. 4.32 the number of beleeuers were all of one heart V. Peace of the faithfull with professed enemies namely when they endeuour to haue peace with al men Rom. 12.17.18 not requiting euill with euill VI. Concord of the enemies themselues with the true Church for often the Lord restraineth the malice and rage of his enemies and inclines them to peace Thus Iacob and Iosephs familie were preserued in Egypt and Daniel was brought in fauour with the chiefe Eunuch Dan. 1.9 The second branch of this peace is when al things creatures conspire and agree for the good of the godly This is called good successe promised Psal. 13. Whatsoeuer the righteous man doth it shall prosper Vse First in that mercie is first asked and then peace wee are by the order taught that peace and good successe are grounded on mercie so as men for the most part take a preposterous course who would haue good successe in health wealth peace honour learning c. in that they seeke it out of assurance of mercie in the pardon of sin whereas this ground must first bee laid as the foundation of al blessing and good successe Secondly we must endeuour that this peace grounded vpon mercie may haue place in our hearts that wee may haue boldnes in regard of God comfort in our consciences peace with our brethren quietnes and contentednes in all conditions of life c. This peace shall preserue our hearts in all things Philip. 4 7. This was Dauids securitie in the middest of his enemies and danger of death he would now lie downe in peace because the Lord did sustaine him Psal. 4. vers 8. This grace preserueth the heart vndanted in many afflictions euen as a souldier that takes the enemies Ensigne cares for no blowes or wounds so hee may carrie away the Ensigne so hee that preserues the peace of God in his heart makes light of afflictions seeing hee holdeth that which counteruaileth all of them The third grace desired in the prayer is loue which is a most excellent vertue preferred before faith and hope in some respects and made the end of the Commaâ—dement Loue is diuersly taken in the Scripture sometime it signifieth the loue of God to the creature and sometime the loue of man to God and man and so it is taken in this place being set after mercie and peace as a fruite of them In the handling of this vertue consider three points in generall before wee come to the speciall parts of it First what this loue is The loue of God and man is a certaine diuine and spirituall motion in the heart causing it to be well pleased in the thing loued and mouing it to affect communion therewith in these two consists the nature of true loue to God and man Secondly Whence hath loue his beginning A. Not from nature for the wisedome of the flesh is emnitie with God yea there is in euery mans nature a disposition to hate God and man when occasion is offered let the naturall man say neuer so often he loueth God herein he lieth and deceiueth himselfe for vrge him to frame and conforme himselfe vnto the word wherein he should testifie his loue here his wicked heart hating to be
reformed resisteth plainly saying I will not haue this man to rue ouer me I desire none of his waies This loue then comes from grace 1. Ioh. 4.7 Loue commeth from God 1. Tim. 1.5 it hath his beginning from a pure heart true faith and good conscience Which must bee maintained against the Papists who say that nature affoordeth the inclination but grace the practise whereas indeed grace giueth both Thirdly consider the vse of loue It is the instrument and companion of true faith which worketh by loue Galath 5.6 The proper worke of faith is to lay hold on Christ this faith as a hand can of it selfe doe but when it commeth to the practise of morall duties it can no more worke without the grace of loue then a hand which can lay hold alone and of it selfe receiue and retaine can cut any thing without an instrument Whence it appeareth that faith in iustification is alone but in the life of man it worketh by loue and whereas it hath bin taught for many hundred yeeres that loue is the life of faith that is vnâ—rue for it only testifieth that faith hath life It is alleaged that as the bodie without the spirit is dead euen so faith without workes is dead therfore workes are the soule and giue life to faith But this consequence from this comparison is not good because the soule is not properly the soule of the bodie but of the man and so it proueth not that loue is the soule of faith Again the word Spirit there betokeneth the breath without which the body is dead and thus is the comparison to be returned that as breath maketh not a man liuing but sheweth him to be aliue so loue maketh not faith liuing but testifieth it so to be yea indeed is the fruite and effect of faith as breath is of life More particularly this grace of loue is two-fold first that whereby man loueth God secondly that whereby man loueth man In the former note two points first what it is namely a motion of the heart whereby it is affected to God causing it to be well pleased in God and his workes for himselfe as also to seeke fellowship with God so much as it can Secondly note the measure of this loue which in Scripture is double first that which the law requireth and that is the full measure of loue loue in the highest degree when man loueth God with all his soule with all his strength and all the powers of the whole man so as in man no loue can be aboue it vnto this all men are bound yet no man since the fall can attaine Secondly that which the Gospell describeth standing in an vnfained will and true endeuour to loue God with all the heart all the strength and all the powers which is a smaller measure than the former yea and a qualification and moderation of it yet to none but those that are in Christ. Wherby we come to the right vnderstanding of diuers places of scripture as 2. King 23.25 of Iosiah 2. Chron. 15.15 all Iudah sought the Lord with their whole hart These and such other places must be vnderstood as they are qualified by the Gospell in that they willed and endeuoured by all good meanes to seeke God yea this text also must be vnderstood of this second measure seeing the former being in the highest degree cannot be multiplied no not if men were glorified The second kinde of this loue is that whereby man loueth his neighbour which is a certaine diuine and spirituall motion causing the heart as the former both to be wel pleased in man for God that is because he is Gods image and his owne flesh as also to powre out it selfe and communicate goodnes to his neighbour in wishing speaking and hoping the best of him Wherein by the way obserue a plaine difference betweene faith and loue faith is a hand but to pull Christ to our selues loue is a hand also but opening it selfe and giuing foorth vnto others In this loue of the neighbour consider these three things first the order of it The order that hath been taught for many hundred yeeres is that first wee must loue our selues and then others from this ground Thou shalt loue thy neighbour as thy selfe for the rule say they must goe before the thing ruled But this is not found seeing worthie then haue been commended in Scriptures for louing others as well yea and better than their owne selues so Dauid loued Ionathan 1. Sam. 20.17 Christ loued his enemies better than himselfe these began not with themselues yea indeed the right beginning of loue is in God and then as a man is a more principall instrument of Gods glorie hee must be for God preferred in our loue aboue our selues Thus euery man is bound to loue and preferre the life of his Prince aboue his owne see the perfect rule of direction herein Ioh. 13.34 Secondly note the manner of it set downe in that precept Thou shalt loue thy neighbour as thy selfe that is as wee are cheerfull and free to practise the dutie of loue to our selues so must we doe it to others for this precept aimeth at the manner rather than the rule of our loue to man for that is as Christ hath loued vs. Thirdly the kindes of it it is two-fold first single when men loue others but are not repaid with loue againe yea when a man loues his enemie but is not loued again The second is mutuall loue that is when loue is requited with loue called in Scripture brotherly loue see Philip. 2.2 1. Cor. 1.10 when men are of one iudgement like minded speakâ— one thing and one soule is as it were in many bodies The second point is the multiplication of loue which the Apostle prayeth for vpon good ground because it ioyneth man to God and man to man and so becommeth as it is called the bond of perfection the bond of the Church Common-wealth of al societies 1. Cor. 13. Loue edâ—fieth that is it helpeth to build the kingdome of God yea it constraineth men to all good duties in their particular callings Qu. But how shall this loue be multiplied Ans. By certaine meditations and practises The meditations are many first on Gods coÌ„mandement Be seruants one to another in loue Gal. 5.13 Secondly of Gods image which al men should beare in loue 1. Ioh. 3.16 Thirdly of the fellowship of the faithfull hauing all one father one brother one saluation all linked by one spirit Ephes. 4.4 Fourthly of the loue of God Ioh. 13.35 which hereby we shall be assured of 1. Ioh. 3.14 The practises also are diuers first wee must labour to be assured of Gods loue to vs and encreased vpon vs Ephes. 5.2 Secondly the law of nature must teach vs to doe as we would be done vnto Thirdly our care must be more to loue than be loued for to loue is a vertue in our selues to be loued iâ— the vertue of another Fourthly pray daily for
is corrupted so as wee may not build vpon it that thereby they might bring their Latin Bible into credit as most authentical and yet that they might make the sentence of their Church the rule of faith the most learned of al that Church hold that the Latin Bible is also corrupt so indeede they couertly renounce all scripture that the sentence of the Church may obtaine the chiefe stroke Secondly in teaching that the authoritie of the Church in regarde of vs is aboue the Scriptures because wee knowe not the sense thereof but by the Church Thus putting downe the true and principall ground of Scripture that they might more easily set vp their own dotages The second ground concerneth the sufficiencie of scripture and is this The Scripture of the Prophets and Apostles is a perfect rule of faith and manners It is of all things to be beleeued or done to saluation 2. Tim. 3.16 The Scripture is profitable to teach improue correct instruct in righteousnes to make the man of God absolute yea perfect in euery good worke If it make him perfect in al kind of teaching it is also able much more to make euery man perfect to all the duties of his calling Gal. 1.8 If an Angell should teach otherwise that is diuerse or besides though not contrary to that which is taught hee shall bee accursed many doctrines indeed of Artes and other things are diuers and besides it but the meaning is that no doctrine of saluation must be brought no not besides it therfore the bookes of the Prophets and Apostles containe a perfect rule Many things which cannot bee found in scripture may be supplied by tradition Ans. Traditions can neuer settle the conscience for though diuerse of them are found in the writings of the fathers yet they were subiect to error and so might and did erre in them Aduersaries of this ground to bee contended with First all men by nature Iob. 22.14 Who say to the Almightie Departe from vs for wee desire not the knowledge of thy waies yea our common Protestants who in iudgement acknowledge this rule yet in their life they leaue it and take the leaden rule of naturall reason sense sight and feeling and few there be that liue by faith Secondly the Romish Church for first they make the written word a thing ruled by setting vp another Rule saying that there are two kindes of Scripture The first is inward written in the heart of all Catholikes which is the vniuersall consent of the Church The second is outward written by the Prophets and Apostles an inken scripture say they and a dead letter without the former Whereas the cleane contrarie is true the true rule being the scripture of the Prophets and Apostles and the other in the heart in this life but an imperfect patterne drawne according to the former Secondly they ouerturne the ground in ioyning to the written word vnwritteÌ„ traâ—â—tions so making it but half a rule and indeed as good no rule but where are these traditions In the writings of Fathers they say But how shall we know them to be scripture Because the Fathers say so But how shall wee know they say true Here must they flie to man whereof yet no man can assure vs. Thirdly in teaching that the true sense of scripture cannot be found without the Churches determination and so indeede make it no rule because a right rule both ruleth it selfe and is plaine to rule other things also The third ground is There is one true God By one I meane one in number not two 1. Cor. 8.6 To vs there is but one God that is to the Church to vs that looke to bee saued which is plaine by this reason for there can be but one infinite and if there were two or moe Gods there should be two or moe infinites which is impossible Aduersaries to this ground First the common Protestant who in iudgment holdeth one God yet in heart and life he setteth vp two or moe some riches some pleasure some one sinne or other for where a mans heart is there is his God Paul saith some make their bellie their God and that the Diuell is the God of the world Secondly the maine Enemie is the Popish Church which in word holdeth one God but diuers waies set vp diuers gods As first the Pope himselfe who by their reformed Canon law is to iudge all and to be iudged of none Who maketh himselfe a forgiuer of sinnes and that properly yea a maker of lawes to binde conscience aswell as Gods lawes which is horrible blasphemie Secondly the Virgin Mary whom they make a Goddesse as Christ a God as Christ a King so her a Queene as he a Lord so her a Ladie yea they set Christ below her whom they desire to commaund her sonne by the right of a mother yea and in some of their reformed Seruice bookes they trust in her for saluation Thirdly the Saints whom they pray vnto wherein they attribute vnto them the knowledge of the secrets of mens hearts and omnipresence for they must also be in all places which are things proper vnto God alone The fourth ground is that God is all sufficient in himselfe Gen. 17.1 I am all sufficient that is he hath in himselfe all perfection for first he taketh being from none but giueth being to all Secondly for substance he is a Spirit of perfect nature Thirdly euery way infinite in regard of time place attributes This may well be called a ground for whosoeuer placeth any want or imperfection in God denieth God and maketh him no God Aduersaries hereof First the common people who conceiue a God made all of mercie without his iustice Secondly the Papist who robbeth God of his perfection two waies first they attribute an imperfect iustice vnto him namely such a one as may be satisfied by mans satisfaction Secondly an imperfect mercie whereof our own merits must make a supplie teaching that indeed Christ must make vs iust but we must make our selues more iust and merit saluation The fifth ground is There be three in heauen the Father Sonne and holy Ghost and thâ—se three are one God 1. Ioh. 5.7 How can it be that three are one God Ans. It is a mysterie which the ancient Church answered thus They be three in person and one in substance so wee also say they be three in manner of subsisting but one in nature and Godhead Three they be distinguished in person the Father not being the Sonne nor the holy Ghost and so in the other persons 3. subsistences in one nature Ioh. 17.2 This is life euerlasting c. This is a grouÌ„d because wee must worship one God in three persons neither can wee aright thinke of God out of the Trinitie Aduersaries of this ground First Heretikes innumerable whose memorie is accursed as Arians of former and later times denying the Godhead of Christ. Secondly the Turke and Iew
greatest part who are inuocated as intercessors not onely by their prayers but by their merits in heauen Thirdly his Propheticall office is bestowed likewise vpon euery Pope who is without scripture to determine infallibly by an inward assistance of the Spirit locked vp in his breast of all matters concerning faith manners which is the proper office of him who is the proper Doctor of his Church Therefore this Romish doctrine established by the Councell of Trent is an hereticall and Antichristian doctrine making God an Idoll God which is concluded out of the place alleaged thus He that denieth Iesus to be Christ is Antichrist And againe He that hath not the Sonne hath not the Father But the Romish Church denie Iesus to be Christ and hath not the Sonne because it ouerturneth his person and oppugneth all his offices and therfore neither haue they the Father but an Idoll God and so consequently their doctrine is Antichristian and hereticall For which cause the reformed Churches haue iustly separated from them and ought euer so long as they denie this ground so to doe The 14. ground is He that beleeueth in Christ shall not perish but haue life euerlasting Ioh. 3.16 God so loued the world c. For the better handling of it consider first for the meaning what this faith is Secondly that it is a maine ground of true religion Thirdly the enemies of it For the first In this faith are two things first knowledge Secondly application of the thing knowne The knowledge is of Christ and his benefits of which some measure must be had or else there can be no faith Esay 53.11 By his knowledge shall my righteous seruant iustifie many Ioh. 17.3 This is life eternall c. And this stands with reason that the thing to bee beleeued must first bee knowne for faith without knowledge is fancie The Romane Church hath then erred which teach that there is a faith to saluation whereto knowledge is not required such a one as standeth only in an assent to the faith of the Church The second thing in faith which is the more principall is an application of things knowne namely of Christ and his benefits vnto our selues in particular And herein standeth the very substance of true faith which is not caused by any naturall affection of heart or action of will but by the supernaturall action of the minde enlightened by the spirit of God resoluing vs that Christ and his merits belong vnto vs in particular That this true particular application is required in true faith is proued by these reasons First that which wee lawfully aske by prayer wee must beleeue by a speciall faith but in prayer we lawfully aske the pardon of our sinnes in particular and life euerlasting by Christ therefore we must beleeue the pardon of our sinnes and life euerlasting by Christ. The aduersaries can denie nothing but the first part of this reason which is the very word of God it selfe Mark 11.24 Whatsoeuer ye desire when you pray beleeue yee shall haue it and it shall be done vnto you Where in euery petition of prayer our Sauiour requireth two things first a desire of things promised Secondly a particular faith of things desired standing in assurance that they shall be granted Secondly whatsoeuer the holie Ghost doth infallibly testifie to vs particularly that wee must beleeue particularly but the holy Ghost doth particularly testifie by infallible testimonie to euery beleeuers conscience his owne adoption and pardon of sinne and acceptance to life euerlasting and therefore it must be particularly beleeued Here the Papist excepteth and saith that this testimonie of the spirit of God is not certain but probable onely and a man may be deceiued in it But the Apostle Rom. 8.16 answereth this allegation The spirit of God testifieth with our spirits that we are the children of God and cleereth this testimonie of fearfulnes and weaknes in the former words where he saith it is not the spirit of feare which wee haue receiued but such a spirit as maketh vs criâ— Abba father and with a strong voyce yea and for the further assuring vs in this testimonie it is called the sâ—ale and earnest penny of the spirit in our hearts than which things what are more sure and certain ratifications among men whose testimony though it be but of two men but much more of three seale or earnest if it be sufficient confirmatioÌ„ vnto men how much more sure is the testimonie seale and earnest of the spirit of God vnto vs Thirdly that which God offereth and giueth vs particularly we must particularly receiue but God offereth and giueth vs Christ and all his benefits particularly in the Word Sacraments and therefore wee must haue particular faith to receiue him It will here be said we grant all this we must receiue Christ and his benefits in speciall but we doe it by hope as the Papists reach to hope well Ans. It is a work of faith alone Ioh. 1.12 As many as receiued him c. Who were they The next words shew euen they that beleeued on his name Againe in the Sacrament of the Supper Christ is offered as the bread and water of life to euery one in particular and therefore euery beleeuer must haue something in his soule proportionall to a hand and mouth for the receiuing and feeding vpon him which is nothing else but faith specially applying Christ and his benefits see Ioh. 6.35 Fourthly the example of beleeuers in the Scriptures prooue the same truth Abraham beleeued by a particular faith which was imputed to him for righteousnes Rom. 4.23 So also Paul Galat. 2.20 I liue by the faith of the Sonne of God who loued me and hath giuen himselfe for me Now both these are patternes and presidents for vs to follow that as they beleeued and particularly applied Christ to themselues so must we see Rom. 4.14 1. Timoth 1.16 Now froÌ„ these two namely knowledge and application followeth Confidence whereby wee trust and relie our selues vpon Christ and his merits thus knowne and applied vnto saluation which because it inseparably followeth faith is often in the Scripture put for faith it selfe I distinguish it from faith because it hath been said though falsely that it is a part of faith which indeed is a fruite and a follower of faith and the Apostle Ephes. 3.12 doth manifestly distinguish them By whom we haue boldnes and entrance with confidence by faith in him The second point in this ground is the weight of it That it is a maine ground of Religion appeareth thus If the inheritance of life saith Paul be not by faith it is not sâ—re Rom. 4.15 For if we were intitled by workes the promise should not be certaine he then that oppugneth this ground of particular faith ouerthroweth the Gospel as which cannot assure a man of saluation Secondly in the Catechisme of the Primitiue church faith in God is made one
things must be taught first what it is secondly what is the vse of it For the first Repentance as Paul describeth it is a conuersion whereby a sinner turneth himselfe vnto God and bringeth foorth fruites worthie amendement of life There be two kindes of conuersion of a sinner first that whereby God turneth man Secondly that whereby a man being turned by God turneth himselfe by grace the former is not repentance properly but the latter Iere. 31.18 Conuert thou me and I shall bee conuerted Surely after that I conuerted I repented Quest. In what part is this conuersion made Ans. It beginneth in the minde but it is of the whole man the minde laying off all purpose of sinning the conscience calling backe from sinne the will not seeking to fulfill the lusts of it but the whole man endeuouring to please God thorough his whole conuersation further repentance is attended with diuers fruites worthie newnes of life These are the duties of the Morall law performed in faith and truth without hypocrisie which because they proceede from the same beginning are approoued of God as repentance is The second point in this dutie is the vse of repentance and that is not to be â— cause of saluation but only a way wherin men must walke to life euerlasting We are slandered by the Popish church while they exclaime that our doctrine requireth nothing but faith to be saued by and so wee become enemies to all good workes But this is not our doctrine for we hold the workes of repentance to be the way of saluation Indeed when we speak of the instrument wherby we lay hold vpon Christ that we say is faith onely not hope loue or any workes but when wee speake of a way to life then faith is not alone but repentance is required hope the feare of God and eâ—â—â—y good worke So women are said to be saued thorough bearing of children 1. Tim. 2.15 namely as a way wherein they practise their faith and obedience Thus Abrahams faith and workes went together Iam. 2.22 Secondly The Aduersaries of this ground are first professors of Religion who content themselues with a fained repentance for most men being pricked and stung with the sense of their sinnes for a while will hold downe their heads like a bulrush breake off their companie come to Church pray heare the word and performe other duties but when the remorse is once past they returne to their former course of licentiousnes and this is thought a sufficient repentance whereas it is but ceremoniall and a fig leafe whereby men seeke to couer themselues for true repentance changeth the minde will affections conscience yea all the actions of life Secondly the Romish Church which for many hundred yeeres hath ouerturned this doctrine as first in generall aboue these 500. yeeres penance and publike confession of persons excommunicated hath bin by them taken and deemed to be repentance it selfe any other hath been scarse taught or knowne in these partes of the world Secondlie repentance is by them turned into a iudiciall proceeding and sentence of the court wherein the Minister must be iudge the sinner must come vnder confession the Minister must passe sentence and the other must make satisfaction accordingly which is an high abuse of this doctrine Thirdly they hold the workes of Contrition Confession and Satisfaction to merit yea and to conferre pardon of sinne and so abolish the merit and satisfaction of Christ. Secondly the world hath bin by that Church deceiued in diuers particulars concerning this doctrine as namely first it hath bin taught that repentance for the originall of it is partly from nature partly from grace partly from God partly from our selues which is a false foundation ioyning light with darkenesse it being wholy from grace Secondly remorse of conscience which the very diuels may haue is made a parte of repentance Saul himselfe nay Iudas wanted not this contrition which is no grace but a preparation vnto it Thirdly they make Auricular Confession whereby euery man is bound to confesse all and euery one of his sins with their circumstances in the Priests eare so necessarilie vnto repentance as without which he cannot haue pardon which is a very gibbet to the conscience Fourthly they turne their Canonicall satisfaction into satisfaction of Gods iâ—â—stice for sinne wherein blasphemously they ouerthrow the most perfect satisfaction of the Sonne of God We are therfore to praise God who hath taken from our neckes this yoke of the Roman Church which neither wee not our fathers were able to beare The second ground of practise is concerning the exercise of repentance Luk. 9.23 If any man wil come after me let him deny himselfe and take vp his crosse and follow me In which ground we will consider three thinges first the meaning secondly the moment thirdly the aduersaries against whom wee must contend For the meaning If any man wil follow me that is will bee my Disciple for Disciples vsed to follow their Maisters and teachers hee must learne three duties First Leâ— him denie himselfe Secondlie take vp his crosse Thirdlie follow mee To the deniall of our selues three things are required First we must for the magnifying of the grace of God abâ—se our selues euen to nothing An example whereof wee haue in Paul 1. Cor. 3.7 I I haue planted Apollo hath watred but neither is he that planteth any thing neither he that watreth but God that giueth increase If the planter bee nothing much lesse the planted We are not able as of our selues to think a good thought And againe All our sufficiencie is of God Secondly wee must renounce our owne reason and will and bring them vnder subiection to the will of God wee must not striue to haue willes of our owne but let Christs will be sufficient for vs his wisedome must be our reason Thirdly wee must esteeme all things as dung for Christ and preserue within vs a readines to leaue and forsake friends riches honours yea ouâ— libertie and life it selfe if need be for his sake and a good conscience The second dutie is To take vp our crosse daily vnto which two things are required first euery member of the Church must make reckoning of and looke for daily crosses priuate and particular in his calling and in his profession Secondly when the crosse commeth it must be taken vp cheerfully and borne with reioycing Matth. 5.12 Reioyce and be glad namely euen when men reuile and persecute you Rom. 5.3 Iustified persons are able to reioyce in tribulations according to the exhortation Iam. 1.2 Count it aâ— exceeding ioy An example of the Saints Hebr. 10.34 who suffred with ioy the spoyling of their goods The third dutie of a Disciple is after the two former to follow Christ. For when Christ saith And follow me it is as though he had said I goe before bearing my crosse let my Disciples follow me step by step in bearing of this crosse This containeth in it the maine
of the life past is that a man hath repented him of all his sinnes past and is turned vnto God The testimonie of the life present and to come is first that a man hath a purpose neuer to offend God but endeuours to please him in all things Secondly that when hee hath slipped and sinned against Goâ— it was not wittingly and willingly but of humane infirmitie Thirdly that a man hath his generall testimony which is required to a good conscience Psal. 119.6 I shall not be confounded when I haue respect to all thy Commandements Iam. 2.5 He that breaketh one Commandement iâ— guiltie of all that is hee that wittingly and willingly against the knowledge of his conscience breake one of the Commandements of God will if occasion be offered willingly and of knowledge break them all so as a good conscience must testifie on a mans side concerning all sinnes and all obedience Examples whereof we haue in Hezâ—kiah Esai 38.3 Remember Lord how I haue walked before thee with a perfect heart And in Paul 1. Cor. 4.4 I know nothing by my selfe The weight of the ground appeareth in the wordes following where the Apostle saith that while some put away good conscience they haue made shipwracke concerning the faith where he compareth our conscience to a ship our religion and faith to our treasures laid in it Now as a hole in the ship loseth the treasures by sinking the ship so cracke the conscience and the treasures of religion suffer shipwracke whence it is that Timothie is willed to keepe the mysterie of faith iâ— pure conscience 1. Tim. 3.9 The aduersarie of this ground is the Romish Religion who ouerthroweth true testimonie of conscience which is euer ioyned with true humiliation and repentance for sinnes past in teaching that many sinnes are in themselues veniall or no sinnes as those lusts against the last Commaundement which killed Paul himselfe and in extenuating mans corruption and extolling nature wherby they say a man may worke his saluation being holpen by the holy ghost whereas indeede no true peace of conscience is to bee found till nature bee wholy debased grace take the whole place Secondly they teach that a man cannot bee certaine of his saluation in this life but may coniecture and hope well which is the very racke and torment of the conscience Thirdly while they teach that a man must merit his saluation by his workes they torture the conscience and leaue it destitute of this testimonie for how can the conscience quiet it selfe when it knowes not how many workes will serue the turne nor when it hath sufficiently satisfied the iustice of God and this is to bee marked that the chiefest of that religion whatsoeuer they hold in their life time yet when they lie on their death-bed they flie from their owne merits to the merit of Christ. Notable is that speech of Stephen Gardiner at his death to conuince it who hauing been a great persecutor and being much perplexed on his death-bed by a friend of his visiting him was put in minde of that iustification which is by the meere mercy of God in Christ to whom hee answered You may tell me and those who are in my case of this doctrine but open not this gap to the people So as they are glad to entertain our doctrine for the true peace of their conscience which in their owne doctrine they can neuer finde Thus haue wee shewed in part that faith is a most pretious treasure beset with many enemies against whom wee must alwaies contend which wee shall yet more clearely see in beholding the vse of this treasure which is two-fold first to râ—ueilâ— from God vnto man all things needfull vnto saluation concerning doctrine or manners wherein it excelleth all manâ— learning for first all the lawes and learning of men reueile the Morall law only in part and mingle it with superstitions and ceremonies but they reueale no part of the Gospell onely this doctrine of faith reuealeth in the full perfection both the Law and Gospell Secondly the lawes and learning of men know nothing much lesse reueale of mâ—ns miserie neither the cause nor the remedie thereof but this doctrine of faith knoweth and reueileth both namely the first cause to bee the sinne of our first parents and the proper and perfect remedie to be the death of Christ. Thirdly mens lawes and learning speake at large of temporall happinesse but know nothing of eternall but this doctrine not onely knoweth the true happines of men but teacheth and describeth the readie way thereunto The second vse of this doctrine of faith is that it is a most perfect instrument of the holy Ghost for the working of all graces in the hearts of men I meane not the letters and syllables but the doctrine of the Prophets and Apostles taught and beleeued Paul calleth it the power of God to saluation and Christ himselfe saith that his word is spirit and life that is the instrument of the Spirit whereby life eternall is procured for which two notable vses it is a most pretious treasure Whence we learne first to be swift to heare this doctrine taught in the publike Ministerie as Iames counselleth chap. 1.19 because in it God openeth his treasure to dispence the same vnto vs. Secondly it being a pretious treasure wee must hide the same in the coffers of our hearts Psal. 119.11 I haue hid thy word in my heart It must be an ingrafted word in them Iam. 1.21 And this dutie we practise first when wee haue care to know it secondly to remember it thirdly when wee set the affections of our hearts vpon it as men do vpon their treasures Thirdly if it be the treasure of the Church then it bringeth to the possessors of it wealth honour and pleasure as other treasures doe For as the house of Obed-edom was blessed for the Arke so is that heart which holdeth true wisedome within it see Prou. 3.13.14 c. We in this land haue good experience of this truth who by Gods blessing haue aboue fourtie yeeres enioyed wealth peace honour and aboue all Gods protection and whence haue these flowed but from the true faith and religion set downe in the Prophets and Apostles maintained and defended amongst vs which if we would haue continued we must also continue to hold and affect this truth as a treasure vnto the end The second point or head of the Exhortation is that the Saints are the keepers of this treasure of faith to whom it was 〈◊〉 giuen Whence we may learne first that it is an infallible note of the true Church of God to keep maintaine and defend the wholesome doctrine of Religion deliuered by the Prophets and Apostles It was noted to bee the chiefe prerogatiue of the Iewes that to them the Oracles of God were committed Roman 3. Hence 1. Tim. 3.15 the Church is called the ground and piller of truth because in her publike Ministery she maintaineth and preserueth
the power of godlinesse and will not suffer it to feaâ—e it self there seeing the loue of the world and the loue of God cannot stand together Thirdly many hauing this forme cannot abide to subiect their hearts and liues vnto the lawes of God yea they would exempt their speeches and affections from such strictnes and count it too much precisenes these are al fruites of the vngodly heart of which the fewer wee can see in our selues the more they be and the more to be bewailed 2. Vse Further hence wee are to take out that lesson which the Apostle teacheth 1. Tim. 4.7 To exercise our selues vnto godlinesse for if vngodlinesse bee such a mother sinne we must endeuour our selues to the contrarie For which purpose we must first prepare our selues thereunto else wee shall faile in the whole exercise by learning to acknowledge Gods prouidence presence mercie and iustice in euery thing Gal. 4.8 When the Galathians know not God they worshipped them which by nature were no gods no godlinesse can stand with the ignorance of God neither can it be exercised in particular actions vnlesse we behold him thus in the particulars Secondly to this exercise of godlinesse wee must first inwardly worship God in our spirits soules hearts affections not in lips only speeches outward actions For the right worshippers worship him in spirit and truth Paul serued God in his spirit Qu. How shall a man doe this Ans. True inward worshippe standeth in two things first in faith secondly in the actions of faith Faith is that whereby a man generally beleeueth the whole word of God containing the Law and the Gospell to be the truth of God it selfe and particularly concerning himselfe three things first Gods mercie in the forgiuing of his owne sinnes Secondly his presence in all his actions Thirdly his prouidence ouer all euents good or bad that befall him The actions of faith are two first subiection of the heart vnto God in three respects first to Gods iudgement that seeing hee passeth sentence against our sinnes we also should call our selues to account for them confesse them condemne our selues for them and intreate for mercie Secondly to his word and lawes of both Tables by heartie and conscionable obedience willingly taking vp his yoke suffering our selues to be directed by all his lawes Thirdly to the good pleasure of God knowne by the euent whether sicknes or health want or abundance in departing from our owne wils and patiently yea thankfully submitting them vnto his blessed will The second action of faith is the eleuation or lifting vp of the heart vnto God incessantly both in suing for his grace and aide in the seasonable supplie of our necessities as also in blessing him for blessings receiued In these stand the practise of the true worship of God in the spirit which is true godlinesse vnto which wee may be incited by these reasons first because this godlinesse hath the promise of this life and the life to come 1. Tim. 4. that is the godly man hath title to all blessings of all kindes Secondly Godlines is great gaine 1. Timoth 6. Euery man affecteth gaine but if any man would attaine it let him bee godlie Men are often crossed in the world and things succeede not with them they are not prospered in their callings and duties of it and seeing no reason of it marueile why they should not thriue as well as others whereas indeede being vngodly men they want that which should bring in their gaine Thirdly leâ— the consideration of the last iudgement ioyned with the dissolution of heauen and earth moue vs hereunto 2. Pet. 3.11 Seeing all these things shall be dissolued what manner of persons ought we to be in holy coâ—â—â—rsation and godlines As though hâ— had said seeing nothing else shall stand vâ— in stead but godlines how are we to 〈◊〉 our selues to the practise of it Fourthly the appearing of grace teacheth vs to denie all vngodlines and to liue 〈◊〉 in this present world Tit. 2.12 If this be the end of the Gospels appearing and we haâ—e been they to whom 〈◊〉 hath appeared with peace and prosperitie aboue fourtie yeeres how can wee bee but vnexcuseable and speechlesse before God if wee remaine vntaught in this dutie but continue still in the waies of vngodlinesse The fourth adiunct whereby the seducers are described is their doctrine in these words They turne the grace of God to wantonnes In which consider two points first the sinne or vice here condemned Secondly the duâ—ie or contrarie vertue commanded Before wee can know the former we must search out the meaning of the words And first by grace is meant the doctrine of the Gospel called in the former verse by the name of faith so it is called Titus 2.11 The grace of God hath appeared teaching vs c. because it teacheth vs that remission of sinnes and life euerlasting are obtained onely by the meere grace of God in Christ. By wantonnes is properly vnderstood that sinne whereby men addict themselues wholie to intemperance incontinencie and vnlawful pleasures but here it must be taken generally for a licentious prophane kinde of liuing and libertie of sinning Turne that is they displace the grace of God applying it from a right to a wrong end and that not onely in practise of life but in propounding of doctrine tending thereunto As though hee had more plainly said that whereas the doctrine of grace in the Gospell teacheth men free iustification by faith in Christ without the workes of the law these men peruert this gratious doctrine and teach that therefore men may liue as they list and so themselues doe also by which same sinne such seducers are elsewhere noted in the Scripture Rom. 3.8 Some gathered from Pauls doctrine the same libertie saying Why doe wee not then euill that good â—ay come of it And 2. Pet. 2.19 some such are mentioned who beguiled diuers with wantonnes through thâ— lusts of the flesh promising vnto them libertie Ecclesiasticall histories mention in any such who sprung vp after the Apostles daies 〈◊〉 the Libertines Simon Magus and his disciples who â—â—ught that men might lawfully commit fornication So also the disciples of â—aâ—ilides Euâ—omius and the â—â—osticks Heretikes who taught that men might liue as they list seeing â—ow such libertie was procured them being freed from being vnder the Law any longer which sinne died not with those cursed heretikes but the Diuell hath in these last daies reuiued it especially in foure sorts of men first the Libertines of this age who hold with the former that being vnder grace wee are free from the obedience of the Law Secondly the Anabaptists who vpon the consideratioÌ„ of abundant grace peace in the new Testament and of the libertie obtained by Christ teach that Ciuill iurisdiction and Magistracie is vnlawfull as also to make warre and to take an oth before a Magistrate which sort of men are not so well knowne here as
these sweete waters flowing from vnder the threshold of the Sanctuarie haue graciously refreshed vs. Mary saith that God filleth the hungrie with good things by the hungrie are meant those who feele themselues voide of grace yea as it were pined and starued for want of it Christ telleth the woman of Canaan that he came to the lost sheep of the house of Israel that is hee that knoweth himselfe not a waÌ„dring sheep but quite lost euen in the lions paw ready to be deuoured such doth Christ take vpon his necke and like a good shepheard bring backe to his fold For hee was sent to preach the acceptable yeere not to the mightie and states of â—he world but to prisoners and captiues that is such as could grieue and mourne for their captiuitie Secondly as drie land parched with drought gapeth and openeth it selfe wide as if it would swallow vp the clowdes for raine so must our hearts preserue within them an earnest appetite and insatiable desire after Christ and his merits aboue all the things in the world more hungring after him than after wealth gold siluer honours health or whatsoeuer is delightfull and highest prized among the sonnes of men And this will follow of the former for if wee bee once at the point that wee are out of all conceit of our owne goodnes we will seeke earnestly for it at the hands of him who is the fountaine of al goodnes if we feele our spirituall pouertie once we cannot but couetously hunt after those true treasures which onely inrich our soules to all eternitie The woman of Samaria did but prattle with Christ til he had told her of her sinne and of her husbands and that he which was now her husband was none of herâ— then could she humble her selfe and confesse him to bee a Prophet and quickly after came to acknowledge him the Messiah and al her cauelling was laid aside so till we be humbled we doe but cauel at the word and receiue it not as drie land doth the showers which fall but let the heart once bee touched it is turned presently vpside down and we are become other manner of men than before The ninth sinne blamed in these seducers is that they are inconstant and vnstable carried like light clowds with the windes of strange doctrine whence Teachers must learne to hold constantly the doctrine of saluation Titus 1.9 holding fast the faithfull word people also must not reuolt or depart from it nay not bee vnstable or soone remoued to another Gospell Eph. 4.14 Be no more children wauering and carried aboue with euery wind of doctrine but both Teachers and hearers must beware least we being by Gods blessing freed from the spiritual Egypt where we were many hundred yeeres detained now after fourtie yeeres and moe looke backe again and fall from that faith into which we haue been baptised Corrupt trees and without fruite twice dead and plucked vp by the roots In these words is the tenth sinne of these seducers set down and that is their incurable hypocrisie illustrated and amplified by a comparison or similitude from bad and barren trees containing foure steps or degrees of naughtines euery one worse than other The first step they are corrupt trees which must be vnderstood not in regard of their substance but in regard of their corrupt fruits for the word translated corrupt properly is applied to trees that beare no fruite but in the fall of the leafe which with the leaues fall off being neglected and wither away neuer comming to any good or gathering The second degree they are without fruite which words are a correction of the former for they are not onely without good fruite but vtterly destitute of any fruite at all Thirdly they are twice dead that is certainly dead hopelesse of any fruite Fourthly they are plucked vp by the roots that is vtterly without hope not of fruite but of life it selfe they are past liuing and much more past fruite This similitude then chargeth these seducers to whom it is fitly applied first that al their workes are but hypocriticall Secondly that they are vtterly destitute of all good workes which truly are good Thirdly that they haue no heaueÌ„ly and spirituall life or sappe in them And fourthly that they are out of Christ not rooted in him but plucked vp and therfore they are most hopelesse of euer bearing fruite vnto life being proceeded so farre in the high way vnto perdition So much of the meaning Doct. In that these false teachers are iustly condemned for this sinne of being corrupt trees without fruite wee on the contrarie must striue to become good trees of Gods delight Isai. 5.7 Iudah is the plant of my delight trees of righteousnes Isai. 60.21 The planting of the Lord laden with the fruites of righteousnesse which that we may be foure things are required of vs first that we be well rooted secondly that wee liue in the roote thirdly that wee beare fruite fourthly that wee beare good fruite First we must be rooted In this rooting two things are required first there must bee a roote this roote is Christ Ioh. 15.1 He is the vine wee the branches Rom. 5.6 If wee bee planted into him Col. 2.7 rooted in him Here wee must consider Christ not as God alone or man alone or the Son of God alone but as God-man as God made man as an Immanuel God with vs euen our Mediatour and Redeemer Thus he is our roote in whom are hid the treasures of graces Col. 2.3 and of whose fulnes we all receiue grace for grace Ioh. 1.16 The second thing in this rooting is ingrafting for trees of righteousnesse grow not by nature Psalm 1. A good man is as a tree planted for by nature the best men are but wilde oliues and must be transplanted from the first Adam into the second The author of this ingrafting is God himselfe who doth it by two actions first he giueth Christ truly and really in the word and Sacraments not out of the word but in and by it So 1. Cor. 3. Paul planteth Apollo watereth that is God by their ministrie ingrafted the Corinthians into Christ. Secondly when on his part hee giueth Christ hee giueth also a power to the beleeuer to apprehend him and receiue him with his merits vnto saluation and that by the only hand of faith Ob. But this can bee no ingrafting seeing Christ is in heauen we are on earth Ans. It is not indeede a naturall ingrafting which cannot be but by the fit applying of two bodies one to the other but spirituall yet as sure and as straight as that is We see in nature the minde is present and ioyned with the thing it thinketh of although it be distant many thousand miles if this can bee true in nature then much more in faith which is a worke supernaturall and far aboue the reach of nature Againe a man hath land giuen him in Spaine Turkie or America many thousand miles
something besides the Creator Fourthly he worshippeth not from his heart the true God he lifteth not vp his soule in prayer or thanksgiuing but as a beast receiueth blessings contenting himselfe within himselfe neuer looking higher to the hand reaching them out vnto him Iob. 21.15 Who is the Almightie that wee should serue him and what profit is it to call vpon him Psal. 14. He neuer calleth vpon God Fifthly he hateth the Church and people of God and when occasion shall serue he will testifie it by persecuting the same For he that loueth not God loueth not his adherents Psa. 44.5 They smite downe thy people O Lord and trouble thine heritage These be the notes of them against whom sentence shall passe when they shall be iudged from whence two duties are to be learned First to denie all vngodlines and to put farre from vs all the properties thereof Secondly to exercise our selues vnto godlines and all the duties therof as first to learne to know God aright both in his owne attributes and also in his affection to vs ward neuer quieting our selues till wee know him to be our Father our Redeemer our Sanctifier and this knowledge of him is life eternall Secondly to subiect our selues our liues wils affections speeches and actions to all his lawes for to shake off the yoke of obedience to any part of his word is rebellion Thirdly to goe out of our selues as being nothing in our selues and in our hearts depend vpon the will and good pleasure of God liuing by faith making him our rocke our tower our fortresse and strong defence in all estates yea in life and in death our aduantage Fourthly to worship him not only outwardly as hypocrites may doe but to serue him in our spirits giuing him our whole hearts Fifthly to loue all men but especially Gods Saints and the householde of faith affecting the particular congregations and chiefly delighting in the Saints vpon earth that excell in vertue Thus walking with God as Enoch did we shall escape this most wofull sentence which shall bee pronounced against the vngodly ones of the earth The second thing in this special iudgment is the manner of it in the word rebuke God rebuketh two waies first in mercie when as in iustice he remēbreth mercie Hab. 3. Secondly in iustice yea in anger and wrath Psal. 6.1 O Lord rebuke me not in thy wrath and this latter is here meant So as thus much is here signified that the Lord will powre out his fury and his wrathful indignation vpon al the vngodly of the earth This wrathful rebuke hath two parts first the conuicting of the vngodly in their own cōsciences of all their wicked thoughts words and works and this the word also signifieth Reu. 20. The books shal be opened and all mens sinnes shall be laid open that is they shall be so discouered as they being conuinced shall not be able to denie them Secondly the punishment that shall follow that conuiction So Dauid prayeth Psa. 6. Neither chastice me in thy heauie displeasure Doct. Hence we learne that al things are fully and perfectly knowne vnto God and all things are open before him Heb. 4.13 yea they are naked and as it were vnquartered before his eyes for the Apostle alludeth to the cutting vp of a beast or the anatomizing of the creature wherein men are curious to finde out euery little veine or muskle though they lie neuer so close euen so the Lord shall finde out euery transgression although neuer so secretly conceiued and concealed and that in such sort as hee shall conuince the vngodly man whose mouth shall be shut so soone as euer his booke is open which should teach vs first in matter of religion to auoide all dissembling and hypocrisie Be that in deede what thou seemest to be for though thou maiest delude men thou canst not deceiue the Almightie but hee shall conuince thee Secondly let thy dealing before men be plaine simple without fraud couin or deceit for though thou maist glose with men who cannot conuince thee yet the righteous Lord shall rebuke thee for want of righteousnes in thy dealings Thirdly humble thy selfe before God alwaies for all thy knowne sinnes yea and for thy vnknowne sinnes also for though they be vnknowne to thy selfe yet they are knowne vnto him who will one day conuince thee of them all except thou preuent him by thy repentance The third thing propounded in the testimonie is the cause of the iudgement in these words Of all their wicked deeds which they haue vngodlily cōmitted and of all their cruell speakings which wicked sinners haue spoken against him The cause is two-fold the deedes and words of men the deedes are distributed first by the propertie of them being workes of vngodlines Secondly by the manner of performing them they are vngodlily cōmitted By vngodly works are meant all sinnes against any part of the law of God whether in the first or second Table for euery sinne though it be directly against man hath in it a defect and ◠withdrawing of some dutie due to God Secondly for the manner these workes being vngodly and failing against the law are done after an vngodly manner and that worke is done vngodlily which proceedeth from an vnrepentant heart and a minde addicted and deuoted to vngodlines which is knowne and discerned to be such a one by three notes first because it purposeth to commit sinne before hand Secondly in the committing of sinne it is delighted and taketh pleasure in it Thirdly after sin it walketh in the same course yea runneth on in the same waies without remorse or repentance and this clause seemeth to be added to put a difference between the godly and wicked who both of them may commit vngodlines and be found in vngodly actions but not both committing them in an vngodly manner for the childe of God before he sinne hee purposeth it not yea he hath a purpose not to sinne so as he may say it is not only besid◠but against his purpose Secondly in his sinne he hath a resisting and strife against it and is not wholy swallowed vp in the pleasure of it Thirdly he lieth not in it but reneweth and recouereth himselfe againe by faith and repentance so as though hee doe wickednes yet hee doth it not wickedly but weakely being ouercome and foyled by corruption And hence is it that this wicked worke being found in the hands of Gods children though it deserue death yet through grace it shall be no cause of his condemnation Doct. The principall cause of condemnation is not this or that sinne but the lying and trading therein which argueth an vngodly heart to commit vngodlines indeede maketh men subiect to condemnation but to commit it vngodlily this bringeth swift iudgement Secondly a wicked man sinneth not of infirmitie for he committeth vngodlines in an vngodly manner and tradeth in wickednes wickedly the sinnes of infirmitie befall not the gracelesse sinner but the regenerate only
holines is incomprehensible and infinite yea the fountaine of all other holines Created holines is a certaine gift of God which by some proportion resembleth this vncreated holines of God the subiect whereof are Angels man and Gods ordinances especially the written word so as this holines of faith is this deriued holines and not the former Secondly how is the doctrine of religion most holy Ans. First in it selfe being without all fault and error and hauing sundrie excellencies being full of diuine wisedome and truth and the onely instrument whereby Gods infinite wisedome and goodnes is made knowne vnto vs. Secondly in regard of the effect and operation which is to make the creature but especially man holy Ioh. 17.17 Sanctifie them in thy truth thy word is truth It sanctifieth men instrumentally in that it maketh them resemble God in many graces by this Dauid became wiser than his Teachers Psal. 129. and so resembled God in wisedome Iam. 3.17 This wisedome which is froÌ„ aboue of which the word is the instrument is pure peaceable easie to be intreated full of mercie and good fruites without iudging and without hypocrisie Thus wee see how it maketh men resemble God in all these yea and in all other vertues Thirdly it is most holy because it sanctifieth all inferiour creatures to the vse of man so as hee may vse them with good conscience 1. Tim. 4.4 Euery creature of God is good sanctified by the word and prayer Where by the way may be noted the superstition of the Romish Church which halloweth Bread Salt Water Palmes c. for the curing of diseases casting out of diuels working wonders which practise of theirs is nothing but the defiling and prophaning of the creatures by superstitious prayer seeming to hallow them yet without any word or warrant either of promise or commandement which is the principall instrument of sanctifying the creatures vnto their lawfull ends and vses Hence learne first that the doctrine of the Prophets and Apostles is from God because it is full of wisedome without any follie full of truth voide of all falsehood as also most holy both in it selfe and in operation and effect and in the author as proceeding from him who is the fountaine of all holines it is not of men neither needeth the euidence of men by this propertie only if it had no more it carrieth with it and containeth within it sufficient euidence against the gates of hell that it is from God and holy as himselfe is Secondly the word being most holy it must dwel in our hearts plentifully and our care must be that it may be written in the tables thereof that it may bee an ingrafted word bearing rule ouer our wils and affections yea ouer our whole liues for where it ruleth it sanctifieth the whole man Thirdly the doctrine of true faith sanctifieth vs but as it is receiued beleeued and applied by faith and no otherwise when it taketh place in vs then it sanctifieth vs it is not the rehearsing of the articles of it nor the knowledge of it nor carrying about with vs the words of it that can worke grace but the hiding of it and mingling it with faith in the heart from which we gather that it is a foule error of the Papists to teach that the Sacraments conferre grace by the worke wrought and that as the penne writeth by the hand of the writer and that of it selfe the hand mouing it so the Sacraments of themselues sanctifie being administred by the Minister but this is erroneous for the Word and the Sacraments are both of one nature the Sacraments being none other but the word made visible but the word read or vttered sanctifieth not by the worke done but by being beleeued and applied by faith therefore no more doe the Sacraments by being administred but by apprehending Christ in them grace must be conferred by the spirit of grace and not by the vertue of any action in the Sacraments The last point in this first rule is the meanes whereby beleeuers are to build vp themselues in their most holy faith and that is prayer praying in the holie Ghost Wherein euery member of the Church is put in minde of a principall dutie namely that whensoeuer wee feare or foresee a falling and defection froÌ„ the faith by reason either of weakenes within or persecution without theÌ„ time it is to repaire vnto God by the prayer of faith crauing at his hands strength and power not onely to bee preserued from reuolt but also to bee confirmed in the faith and doctrine wherein we stand The Apostle hauing exhorted the Ephesians to stand fast and be strong in the Lord and hauing prescribed some meanes tending to that purpose in the 18. verse hee concludeth the principall of the rest to bee prayer praying alwaies with all prayer and supplication in the spirit and that it is so appeareth by two reasons first by prayer faith is exercised yea and increased according to the increase whereof the other graces of zeale hope patieÌ„ce and constancie are likewise confirmed and animated Secondly faithfull prayer hath a faithfull promise made vnto it Askâ— and ye shall haue seeke and yee shall finde knocke and it shall be opened vnto you these promises we must lay â—old vpon and applie vnto our selues for the stirring vp of continuall prayer and strengthening of grace especiallie in time of temptatioÌ„ and in sense of frailtie and then God will be good in hearing and helping as his promise is Now in this meanes obserue the manner of making prayer in these words In the holy Ghost which are added for foure causes first to giue vs to vnderstand that although a man be regenerate yet he cannot pray as he ought vnlesse hee be still mooued helped and stirred by the holy Ghost God giueth sundrie graces in the conuersion of a sinner first a preuenting grace which yet is not at all effectuall vnlesse it be seconded and helped with a supplie of a second grace for that is true euen of the regenerate without me yee can doe nothing Ioh. 15. God giueth first the will and then the deede Phil. 2.13 yea and the continuance of the doing of that which is truly good Hee that hath begun the good worke will performe or finish it chap. 1.6 Here let grace be euery way grace lest it be no grace at all let God who is all in all haue all the glorie of all as for the doctrine of mans merit and humane satisfaction which robbeth God to enrich man it here falleth to the ground The second is because prayer is a singular and especiall worke of the holy Ghost in vs who stirreth vp in vs these grones and sighes which we cannot expresse Rom. 8. and maketh vs crie Abba Father Zach. 12.10 this spirit of grace and compassion is promised to bee powred out vpon the house of Dauid and inhabitants of Ierusalem and from hence a man may examine and finde whether he be the
Luk. 7.47 Many sinnes are forgiuen her for she loued much where it seemeth that loue is the cause of forgiuenes of sinnes Ans. I answere this word for doth not signifie here a cause but a reason drawne from the signe as it is also elsewhere vsed this then is the sense many sinnes are forgiuen her and hereby ye shall know it because or in that she loued much Note hence first that doctrine of the Church of Rome to bee false whereby they teach that before iustificatioÌ„ there must be a disposition and aptitude in a man thereunto standing in a feare of hell loue of God c. for by this doctrine the loue of God in man should go before iustification which is a fruit and follower thereof Secondly that is as false that loue is the soule and life of faith for though in time they be both together yet in the order of nature loue followeth after faith therfore cannot be the forme and soule thereof Thirdly it hath bin the opinion of some that faith apprehendeth Christ by loue and not by it self but this is also erroneous for loue in order followeth apprehenâ—â—on of Christ and therefore Christ is not apprehended by loue First we beleeue and being knit vnto Christ by faith then our hearts are knit vnto God by loue The third point is what is the measure of loue whereby we must loue God and man Ans. According to the two distinct parts of the word of God are prescribed two distinct measures of loue The measure of the law is to loue God without measure for it requireth that wee loue God with all the powers of our bodies and soules and with all the strength of all these powers Luk. 10.27 This measure is not now in our power to performe no not although wee bee borne anew for being still flesh in part some of the powers of our strength are withdrawne from the loue of God The Gospell is a qualification of the law and moderateth the rigour thereof it freeth a man not froÌ„ louing God but exacteth not this loue in the highest measure and degree but accepteth such a measure as standeth in 3. things first in beginning truly to loue God secondly in the daily increase in this loue thirdly in being constant in the same vnto the end this measure the Lord accepteth for perfect loue in those that bee in Christ in whom the imperfection is couered Deut. 30.6 The Lord thy God will circumcise thine heart that thou maist loue the Lord thy God with all thine heart and all thy soule that is as if the Lord had said I will ingraft the true loue of my selfe in your hearts which you shall increase in and constantly proceede in the same and then I will account and accept of it for the full measure of loue that my law requireth which distinction is the rather to bee considered because the Papists teach that the loue which the Lord requireth of Christians is the same for substance and measure which the law prescribeth and for the perfection of our loue they say a man may doe more than the law bindeth him vnto as if he gaue all his goods to the poore it is more than euer God in his law hath commanded and if wee loue God aboue all creatures which they say a man may doe though imperfectly it is the loue which the law prescribeth But all this is most false and so the Apostle Galath 3.10 concludeth it as many â—s are vnder the workes of the law are accursed If all men bee condemned by the law then is no man able to performe the loue and duties which it requireth but he taketh the former for granted for else his argument could not hold and therefore that none can performe the loue which the law enioyneth is true Secondly the common opinion of men is that they euer loued God with all their heart and it iâ— pitie hee should liue that doth not so but it is a mâ—â—re delusion for if it were so what needed any qualification or moderation of the law by the Gospell The fourth point is wherein standeth the loue of God Ans. 1. Epist. Ioh. 5.3 This is the loue of God that ye keepe his Commandements Ioh. 14.13 He that keepeth my Commandements is he that loueth me the reason whereof is this he that loueth God loueth his word and he that loueth his word wil bewray his loue in yeelding answerable obedience thereunto and in one word this keeping of the Commandements standeth in these three things first in faith for it must bee the worke of a true beleeuer secondly in conuersion vnto God thirdly in new obedience which sheweth many a man how miserably he hath been heretofore deluded by Satan for euery mâ—n professeth and pretendeth the keeping of the Commandements and yet the most are so farre from doing them that they know them not neither care to know them The fifth point is how a man should preserue in him the loue of God and of mâ—n Ans. First the meanes whereby man may preserue himselfe in the loue of God is two-fold first euery one must labour daily to haue his heart setled in the sense of Gods loue towards himselfe for the more he shall feele Gods loue confirmed vnto him the more shall his loue bee inflamed and increased towards God againe euen as the more wee feele the heate of the Sunne the warmer wee are Secondly wee must keepe a daily obseruation of Gods blessings spirituall and temporall which is a speciall meanes not onely to confirme and augment our loue but preserue it constant to the end Psalm 18.1 I will loue thee dearely O Lord. Why what made Dauid thus resolue himselfe the reason is rendred in the next words The Lorde is my rocke my fortresse my strength and hee that deliuereth mee Secondly men must vse the meanes whereby they may preserue their loue to men and these are of two sorts for some stand in meditation others in practise The meditations are foure The first is the consideration of the spirituall and neere coniunction of all those that are true beleeuers of which number wee professe our selues all to be who haue all one Father God one Mother the heauenly Ierusalem the Catholike Church all begotten of the immortall seede the word of God all liue by one faith in Christ and all are heires of eternall life and glorie This was Pauls motiue perswading him hereto Ephes. 4.3.4 There is one Lord one faith one baptisme one God and Father of all see Phil. 2.1.2 The second meditation is that the duties of loue which man sheweth to man especially the faithfull God accepteth as done to himselfe so saith the Wiseman He that giueth to the poore lâ—ndeth vnto the Lord. And Matth. 25. When I was hungrie ye fed me c. namely in my members vpon earth The third meditation is the consideration of that curse which is due to them that neglect duties of loue to man when occasion is offered
men erre and offend two waies first in opinion and iudgment secondly in practise and life Againe those that erre in opinion are also diuersly to bee distinguished according to the diuersitie of their errors for some erre in the foundation of religion and matters of greatest importance as the Papists at this day when they teach inuocation of Saints iustification by workes a reall sacrifice for the quicke and dead in the Supper with other false doctrines racing the foundation others may hold the foundation but erre in smaller pointes of lesser importance As for example the Anabaptists holding that warre is not to be made nor othes to be taken erre grossely but yet herein though in other points they doe they race not the foundation These ought wisely to be distinguished for hee that erres in the foundation ouerturneth his faith and religion but he that holdeth the foundation and erreth in smaller points doth not 1. Cor. 3.12 If any man build on the foundation hay or stubble 〈◊〉 worke shall burne but himself may be safe One thing it is to beate downe a wall to pull downe a window yea some one side of a house and another to plucke vp the foundation for this destroieth al. Which difference if it had been made and minded many which haue separated themselues froÌ„ the Church of England had still remained members of it Secondly of those that erre in opinion some erre of ignorance and blinde zeale seeing no other truth than that they hold as the Iewes did Rom. 10.2 who had the zeale of God but not according to knowledge others erre of malice who know they are deceiued and yet persist obstinately in their error false opinion lest they should lose their credit as Heretikes Now betweene these also a difference is to be put Tit. 3.10 An heretike after once or twice admonition reiect for such a one is condemned of his owne selfe But if the error be of ignorance Paul speaketh If any be otherwise minded the Lord will reueile it Phil. 3.15 But here we must alwaies remember that seeing wee can hardly discerne the ground of mens errors whether they proceede of ignorance or malice wee are euer to condemne their error but haue respect to their persons and not passe sentence rashly against them For the error of the vbiquitie of Christs bodie hath been held and maintained bâ— many both godly and learned Protestants their error wee are alwaies able to condemne but wee may not condemne their persons no not although they haue defended it of malice or out of the pride of their hearts seeing the Lord might giue them repentance before or at their death Thirdly againe those that doe erre of ignorance must be distinguished for some of them are misled of simple ignorance as those who haue no meanes or very small meanes to come to knowledge others erre of affected ignorance which is when men are willingly ignorant hauing meanes of knowledge but refuse the same As aboue fourtie yeeres agoe the people of this land erred of simple ignorance because they had not the meanes which yet did not excuse theÌ„ but now their ignorance is wilfull and affected neglecting at least if not fearfully despising so great saluation and therefore as the sin of the land is greater so the more fearefull is the iudgement like to be if it bee not seasonably preuented by repentance Fourthly there is also wise difference to bee put betweene the author of sects and heresies and those who are by them seduced The Sect-masters and leaders are to bee vsed with more seueritie and sin more grieuously Rom. 16.17 Obserue them which cause diuisions among you as in a wisely ordered Common-wealth the heads of conspiracies and authors of treasons are most aimed at Secondly errors in practise or action is any actuall sinne or offence in word or deede and men that offend in these are not all to bee ranged in one ranke but to bee distinguished For of these first some sin of ignorance not knowing what they doe as Paul persecuted the Church of God ignorantly through a blinde zeale Now ignorance is two-fold first generall ignorance when the thing is vtterly vnknowne secondly speciall when the equitie of a particular fact or some speciall action is vnknowne as oppression and vsurie in generall are knowne to bee euill but many particular actions vnder this kinde are vnknowne to many so to be and sometime these two ignorances are ioyned both together according vnto which we may put difference betweene the faults and offences of men Secondly some sinne of infirmitie who know what they doe but yet are ouercarried by sudden and violent passions of anger feare sorrow or such like vnto euill Thus Peter denied his Master vpon sudden feare of danger Thirdly some sinne of malice being carried vnto euill by the malice of their own will not of ignorance or passion as the former of this the Apostle sâ—â—â—keth Heb. 10.26 If we sinne willingly â—â—ter we haue receiued the knowledge of the truth there remaineth no more sacrifice for sins Now of this malice of the will there be two degrees first particular when a man wittingly and willingly sinneth against some particular Commandement as Acts 7.51 The Iewes were stiffenecked and alwaies resisted the holy Ghost that is the ministerie of the Prophets in some things not in all Secondly generall malice when a man is carried wittingly and willingly to oppugne all the law of God yea Christ himselfe true religion and saluation by Christ and so reuerseth all the Commandements This is the sinne against the holy Ghost of this degree the Apostle saith there reâ—â—ineth no more sacrifice for sinne this being an vniuersall and generall apostasie Now offenders according to these differences must bee distinguished Further of those that actually offend some sinne secretly when it is knowne but to some one onely and priuately when it is knowne but to some few and the scandall is the smaller Some sinne publikely when the sinne is notorious and the offence giuen great If the offence bâ— secret the Apostle ruleth the case saying that loue couereth a multitude of such sinnes For the second if the offence be priuate then must thou admonish the party betweene thee and him if hee heare thee thou hast saued and wonne him if not but hee persist in offending tell the Church But hee that offendeth publikely must be publikely reprooued that others may feare 1. Tim. 5.20 By these differences obserued a notable way is made for the recouerie of those that are sliding or fallen from the faith in matter either of doctrine or practise Hence wee learne first that it is our dutie to obserue one another in our speeches and actions or else wee can neuer put any difference in them the end of which obseruing must be not as the manner of many is to imitate others in their euils or traduce or floute men but that of the Apostle Heb. 10.24 Let vs consider one another to
the Sonne of God suffring although it was not for halfe a day it was as much as if all men had died for euer so infinite and endlesse it was though not in time yet in merit and efficacie 2. Vse Seeing Christ hath such an absolute wisedome distinctly knowing all things wee are taught to feare tremble before him doing all things as in his presence he beholdeth vs with all our actions there is not a word in our tongue but hee knoweth it wholy yea he vnderstandeth our thoughts and that a farre off See Psal. 139.2.3 3. Vse Such as are in distresse resting themselues vpon Gods mercie in Christ may herein stay and vphold themselues with this comfort that Christ is God and able to relieue them yea hee is the only wise God and therefore hee knoweth all their miseries distinctly he knoweth how farre foorth it is good for them to suffer how to turne their suffering to the best vnto them as also the best and fittest time when to deliuer them seasonably out of their trouble and therefore patiently commit thy selfe into his hand and reli◠thy selfe vpon him as on a mercifull redeemer 4. Vse If Christ bee only wise then we must take counsell of him and learne wisedome of him Learne of me If it be asked how shal we learne of him seeing he is in heauen I answere hee hath left his word with vs in the Scriptures there we may learne his wisedom there we may haue his directions If it bee asked what is the summe of that counsell there contained I answere it standeth in the hearing and doing of his Commandements to which three things are required first to beleeue on him and depend vpon him alone for saluation Secondly to turne vnfainedly withall our hearts vnto him Thirdly to obey him in our liues and conuersations This is the right wisedome for the teaching of which Wisedome her selfe vttereth her voyce and calleth to the children of men Prouerbs 8. vers 4. The third reason is taken from the worke of our redemption in the words Our Sauiour The which reason that we may rightly vnderstand foure points are to be propounded First what kind of Sauiour Christ is Ans. He must bee conceiued first a perfect Sauiour sauing perfectly all that are saued Heb. 7.25 He is able to saue perfectly all that come vnto him yea hee perfectly saueth by himself and not by any other creature whosoeuer attaine to saluation for this also is required vnto his perfection Rom. 3.25 Whom God hath set out to be a reconciliation through faith in his blood Hebr. 1.3 By himselfe hee hath purged our sinnes Where note an error in the Church of Rome which teacheth that Christ did by his death merit that we might by our owne works merit saluation but this is false Christ saueth not man by man or by any creature but by himselfe yea he should not so be a Sauiour but an instrument by whom we must saue our selues Secondly hēce wee learne to acknowledge him an alone Sauiour without any fellow partner or deputie Acts 2. There is no other name vnder heauen giuen to saue vs but the name of Christ and if hee haue any partner he is but halfe a Sauiour Hence wee see that the Romane Religion although in word it honour Christ yet in deede it denieth him in ioyning to Christs all-sufficient satisfaction others satisfactions and so likewise they ioyne to his sacrifice vpon the Crosse their sacrifices in their Masse to his meritorious intercession the intercession of the Virgin Mary and other Saints and that not by way of request but of the merit of their intercession Thus they set vp many Sauiours in stead of this our perfect and alone Sauiour The second point is from what danger doth he saue vs Ans. Saluation euer implieth perdition so saluation by Christ implieth endlesse destruction which is the thing from which he doth saue vs. In which endlesse perditiō note first the foundation of it that is our sins noted in the exposition of his name Mat. 1. He shall saue his people from their sinnes Secondly the degrees which are three first in this life a subiection to all kindes of miseries inward and outward in soule bodie goods name in our selues and others Secondly in the end of this life death being in it self a curse and an entrance into hell Thirdly after the first the second death which is euerlasting destruction in hell fire for euer Now Christ is a Sauiour to saue and free vs both from this foundation our sins themselues as also from the degrees from the bondage to Satan by sinne secondly from the first death so far forth as it is a curse thirdly from the second death and euerlasting destruction The third point is How doth Christ saue men Ans. According to that order which God hath set downe in the couenant not of workes but of grace wherein God promiseth to giue Christ with all his merits and graces to euery beleeuer Now according to the tenour of this couenant first Christ with his merits is giuen vnto the beleeuer hee againe is giuen vnto Christ by vertue of which donation a man may say Christ is mine his benefits are mine also as truly and as surely as my land is my owne Hereupon to make this mutuall donation effectuall followeth a second thing which is the vnion of vs with him by the bond of the spirit and this is a mysticall but a true vnion whereby he that is giuen vnto Christ is made one with him After this commeth a third thing which is a communication of Christ himselfe and all his benefits vnto beleeuers This is done two waies first by way of imputation which is an accounting and accepting of his obedience and sufferings as ours for the discharge of our sinnes and acquiting vs from them Secondly by a kinde of propagation whereby grace is deriued from his grace and infused into those that are set into him For as many candles receiue light from one great Torch or light and as many streames flow from one fountain or head spring and as from one roote proceed many branches euen so al his members drink of his fountaines are enriched by his treasures of wisedome and knowledge yea indeed liue by no other life than that which by his spirit hee inspireth into the faces of their soules and hereby he sheweth himselfe to bee a roote euen that roote of Iesse and that second Adam conueying vnto all his branches righteousnes and life as the first Adam being a roote also deriued corruption from himself to al his posteritie springing and arising from him so is that place 1. Cor. 1.30 to be vnderstood He is made of God to vs wisedome righteousnes sanctification and redemption because he is the root and fountaine of all these graces vnto vs of whose fulnes wee receiue them The fourth point is Of whom is Christ a Sauiour Answ. Our Sauiour that is a Sauiour of the Catholique Church
begotten Sonne of the Father Both these are here to bee vnderstood both which are incomprehensible and therefore our care must be to walke by faith whereby wee may attaine vnto it rather than more curiously to seeke to comprehend the knowledge of it The second thing attributed to Christ is Maiestie Whereby we are to vnderstand that highnes greatnes of God and Christ whereby he is in himselfe in his workes and euery way wonderfull Luk. 9.43 Whē Christ had wrought a famous miracle of casting out a Diuell it is said they were all amazed at the mightie power of God The third thing is dominion which word properly signifieth power and authoritie and by consequent dominion as the second word translated power signifieth properly dominion but it commeth all to one By dominion is meant an absolute power and soueraigntie in gouerning and commaunding all creatures The fourth thing is power which signifieth that absolute might of God whereby hee doth whatsoeuer he will Here by the way wee must obserue that of these foure Glorie is the chiefest the other three are but as parts of his glorie and are added to make a description of his glorie For the glorie of God is herein manifest in that he is full of Maiestie dominion and power The second thing to be obserued is that these foure are giuen to Christ alone for the word only must be referred to the whole sentence the Father and holie Ghost not being excluded thereby but all false and Idoll Gods The third thing is the time of praise Now and for euer for there is no time wherein it is not to be expressed The fourth thing is the Affection which is euer to be vsed in the praising of Christ in the word Amen that is verely or so be it signifying that the affection of the heart must euer be ioyned with this religious action of the praise of God Vse First wee learne hence that wee are bound to giue praise and glorie to God and Christ Psal. 65.1 O God praise waiteth for thee in Sion it is one of his rights properly due vnto him 1. Cor. 5. Whether wee eate or drinke or whatsoeuer we doe it must all be done to his glorie Secondly looke what is Gods principall end in all his actions that ought to bee ours in our actions But his principall end of all his actions is his owne glory◠Prou. 16.4 The Lord made all things for himselfe that is for his glories sake which end wee also must aime at in all our actions Thirdly the end of al Gods blessings is to mooue vs to set out the vertues of God 1. Pet. 2.9 which is then done of vs when with our mouth wee confesse and in our liues we expresse his mercie wisedome power and such other his properties Fourthly that wee may not thinke that this is an arbitrarie dutie left to our owne libertie or put in our owne power whether we will performe it or not wee must know that it sitteth neere or ought to sit neere vs and is a case of necessitie to preferre the glorie of God before our liues yea before the saluation of our soules In the Lords Prayer we are taught first to pray for the glorie of God simply without any respect to ourselues and afterwards come to the petitions concerning our selues and others Ob. But here it will be said God is the fulnes perfection of all glorie how can we then adde any glorie vnto him Ans. The glory of God is taken two waies first for that infinite glorie which is in himselfe or rather which is himselfe to the perfection of which nothing can bee added neither can any thing bee detracted from it to make it lesse perfect Secondly for that glorie of his which is in and from vs the which is nothing else but the acknowledging confessing and praising of this his glory in which sense we may bee said to giue him glorie or not to giue it Ob. But it may be alleaged that God being the perfection of glorie in himselfe he needeth not glory or praise from vs and therefore the dutie is not so absolute necessarie Ans. Our praise of God is not needfull in regard of God Psal. 16.2 O Lord my goodnes extendeth not vnto thee but it is needfull in regard of our selues being creatures and in this respect bound to honor and glorifie our Creator Secondly because although it is not his happines yet it is our chiefe good and happines to praise him Thus are we to take knowledge of our maine dutie and on the contrarie of our maine sinne who herein haue so often failed dishonouring the Lord by our wicked thoughts speeches and actions and that continually and so haue robbed him of his glorie for whose glorie alone we were created 2. Vse In this forme of praise obserue the foundation of all diuine and religious worship all which may be referred vnto foure heads first adoration the ground whereof is Gods Maiestie and glorie for it followeth well if God be full of Maiestie and glorie then wee must adore him wee must submit our selues before him wee must subiect our consciences to his lawes wee must beleeue all his promises and tremble at al his threatnings Secondly faith The ground of which is Gods dominion and power for if he be the soueraigne Lord of life and death if hee haue such absolute power to saue and destroy then must wee place all our faith in him for our saluation Thirdly prayer and fourthly thanksgiuing both which hath their grounds and foundation in his power dominion and glorie so in the Lords Prayer after the petitions is added as the ground of prayer the reason of all the requests for thine is kingdome power and glorie 3. Vse Hence wee must learne to adore and reuerēce the iudgements and workes of God howsoeuer they seeme vnto vs and may bee harsh in our shallow reason for he is glorie it selfe Maiestie it selfe power it selfe and he worketh that for his owne glorie which we cannot comprehend If God therefore loue Iacob and hate Esau for nothing seene in themselues but because he will so doe which might seeme to the eye of flesh a thing vniust and partiall let vs stop our mouthes at this most righteous iudgement of God for he is all power and dominion hauing soueraigntie and absolute Lordship ouer al his creatures to make some vessels of honour and some of dishonour some of mercie and some of wrath all men being as the clay in the hand of the Potter therefore the Apostle Rom. 9. so soone as hee had propounded this famous and memoriall example to shut the mouthes of men which otherwise would haue been opened against this iust and incomprehensible proceeding of God he brought them presently to the consideration of the power and soueraigntie of God vers 17.19 We our selues think it no iniustice to kill the creatures because God hath giuen vs a Lordship and dominion ouer them and shall we denie it to bee