finde not to performe that which is good yet to will good is present with him Rom. 7.18 This is much accepted of God for where the minde and other faculties faile in their dutie then comes this will and supplies their want which being willing to doe much more then it can the Lord of his mercie accepts it for the deede it selfe 5 For the Affections some of them concerne God some our Neighbour and some our selues Sanctified affections concerning God are first feâ—re of God when a man stands in awe of Gods presence and in regard of his Commandements Secondly a contentment and quietnes of minde in all conditions of life when a man at all times can submit his will vnto the will of God Iob 1. The Lord hath giuen and taken away blessed be his name and Dauid Psal. 39.2 I held my tongue and said nothing because thou Lord didst it Thirdly loue to God in Christ and to Christ in man 2. Cor. 5.14 Rom. 9.3 Fourthly an high estimation of Christ and his blood aboue all things in the world Philip. 3.8 I count all things dâ—ng for Christ. Secondly the affections towards our Neighbour is to loue him because hee is Gods childe in my iudgement 1. Epist. Ioh. 3.14 and in Christ my brother Thirdly concerning our selues to haue a base estimation of our selues in regard of our knowne sinnes and corruptions Paul cried out that he was the head of all sinners so the prodigall sonne I am not worthie to call thee father Dauid Haue mercie on me according to the multitude of thy mercie 6 The sanctification of Appetite stands in the holie ordering of our desires in meate drinke apparell riches c. and in the practise of three maine vertues first Sobrietie secondly Chastitie thirdly Contentation by which the appetite must be gouerned 7 Sanctification of life stands principally in three things first in an endeuour to doe the will of God that herein wee may testifie our thankfulnes Secondly in testifying our loue to God in man Thirdly in deniall of our selues which is first when wee hold God to be wiser than we aâ—â— that so wee should be both directed and disposed of by him Secondly when wee account him more carefull for vs than we our selues can be and so rest well satisfied with what condition of life so euer he sets vs in Thus are we to practise this grace through our whole conuersation for wee may not measure it nor iudge of it by one action good or bad but looke to the whole course of life if that be good the heart is sanctified The fifth point is how sanctification is here ascribed to God the Father seeing all outward workes are common to the whole Trinitie Ans. Sanctification is attributed and that truly to all the three persons who haue all stroke in the worke of it but diuersly The Sonne sanctifieth by meriting sanctification the holy Spirit sanctifieth by working it and by creating the new heart the Father sanctifieth by sending his sonne to merit and giuing his spirit to work it And here the worke is thus ascribed vnto him as being the ground and first author of it Vse Labour for the speciall grace of God The meanes wee are to vse is laid down in Rom. 6.1 to the 14 verse namely to beleeue that we were crucified with Christ buried with him yea and rose againe with him because he was vpon the crosse in the graue as also in rising from thence in our stead and roome sustaining our persons vpon him this is the foundation of our holinesse Some will aske how this can be a ground of our holines I make it plaine in this comparison As a Traitour arraigned and hanged according to law is then freed from his fact the Iudge ceaseth to punish him and he ceaseth to be a Traitour committeth no more misdemeanour so the sinner being arraigned at the barre of Gods iustice and attainted of high treason is according to Gods law condemned and executed in Christs condemnation and execution is now as a dead man vnto sinne and cannot thencefoorth liue thereunto any more Now followes the third degree of life eternal in these words and reserued to Iesus Christ. The meaning of which words is plaine in the 1. Epist. of Peter the 1.5 where he saith that the elect are kept by the power of God vnto saluation in the adding of which words to the former wee are taught that with the gifts of true faith calling and sanctification is ioyned vnseparably the grace of perseuerance vnto the end of which truth we will consider foure maine grounds The first ground is the election of God that is his decree wherby he setteth some apart to life This decree is as vnchangeable as God himselfe is and as election is vnchangeable so is the fruite of it in vs in respect of the ground and hence followeth it that faith and sanctification are vnchangeable Rom. 8.3 the predestinate are glorified Matth. 24.24 the exception sheweth it impossible the elect should be deceiued The second ground is the promise of God in the Euangelicall couenant which is largely propounded in Ierem. 32.40 where is promise made of two things first the Lord promiseth that he will not turne from them to doe them good which is a promise of eternall mercie shewing the pardon of sinne being once giuen is giuen for euer Secondly that he will put his feare into their hearts there is promised continuance of faith and sanctification for they shall not depart from it The third ground is the office of Christ in it consider first his Priesthood secondly his kingly office First he was a Priest partly to offer sacrifice partly to make intercession for euery beleeuer so hee did for Peter Luk. 22.32 that his faith might not faâ—â—â— and not onely for him but as appeares in that worthy prayer recommended in Ioh. 17. for all the Disciples and not for them onely but for all beleeuers through their word The same request is in that Chapter repeated thrice Secondly for his kingdome as he is the head of his Church his office is 1. to keepe all that are giuen him vnto life Ioh. 10.28 I giue vnto them life and none can plucke them out of my hands 2. To giue spirituall life to his members Rom. 6.8.9 If Christ the head died but once and liueth for euer then all his members die but once to sin and after alwaies liue to righteousnes for this life admits of no corruption neither in nor out of temptation The fourth ground is the qualitie of grace as of faith sanctification c. whose nature is to endure to life euerlasting for he that once beleeues remaines euer a beleeuer 1. Ioh. 3.9 He that is borne of God sinneth not because the seedâ— remaineth in him Now if that remaine whereby he is borne of God himselfe must also still remaine borne of God vpon which foure grounds we may perswade our selues of the gift of perseuerance
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
person no vnrepentant sinner can be partaker of but onely the Church of the first borne as in Heb. the 12 whose names are written in the booke of life and who receiue daily spirituall increase for howsoeuer in the Catholike Church there be two sorts of men professing religion the one of them that do vnfainedly beleeue and are sanctified the other of them who make a shew of faith but indeede beleeue not but remaine in their sinnes of the former doth the Catholike Church consist and not of the latter who are no members sâ—t into the head of this body though they may seeme so to bee Secondly this confuteth the Romish Church who teach and hold that a reprobate may be a member of this Church Thirdly that none can bee the head of this Church and Catholique congregation but onely Christ for he only knoweth them who and where they be thorough the face of the whole earth not the Pope or any other creature hath any headship ouer this companie who are giuen and properly appertaine vnto the Sonne of God Fourthly that this Catholique Church is inuisible and cannot by the eie of flesh be discerned for what eye except of faith can see or discerne the depth of Gods election or whom he hath effectually called yea and who can infalliblie determine of the things that are within a man and therefore this is a matter of faith not of sense an Article of our beleefe not the obiect of our sight seeing faith is an euidence of thinges not seene which againe ouerthroweth that Romish doctrine which teacheth that the Catholike Church is visible and apparent vpon earth and so destroy that Article of our faith Fiftly that this Catholike Church being preserued by God the Father to life euerlasting cannot vtterly perish and bee dissolued all other congregations and particular Churches being mixed and the greatest part not predestinate may faile yet this cannot be ouercome Rom. 11.7 this election of God shall obtaine though the rest be hardened The gates of hell shall not preuaile against the faith of the Church because faithfull and true is hee that hath spoken and who will preserue in this Church a succession of wholsome and sound doctrine and heauen and earth shall be sooner dissolued than on iote of the same shall faile and perish But though that faile not the Church may fall from that and so faile That particular Churches and of them the most famous haue been ruined yea and fallen away and so may doe is euident by the Churches of Ephesus Corinth Galatia c. and no maruell seeing these consisted euer of mixed persons but the Catholique Church consisting onelie of a number elected and called though it also not being as yet without wrinkle may erre and faile in some smaller points yet being preserued by God to life cannot possibly faile in the maine and foundation This doctrine affordeth strong consolation to the elect of God both in regard of their frequent falles and infirmities whereby they might feare to cast themselues quite out of fauor as also in regard of the manifold assaultes and bickerings which in the world they doe and shall endure whereby they might seeme to the outward veiw to perish yet the truth is neither of both need so dismay them but that their faith and hope may still bee reuiued and strengthened seeing they are preserued to saluation Sixtly here are better notes of a true Church then the Papistes Antiquity Succession Multitude c. which can bee no notes Frst for Antiquitie in the beginning was a true Church but no Antiquitie Secondly succession failes for what men soeuer are called and sanctified are the Church Thirdly multitude no note for if there be a calling and sanctification of men there is a Church be there many or few But the true notes are the meanes of calling to the faith by the doctrine of the Prophets and Apostles and obedience thereunto proceeding forward in sanctification euen vntill death without which notes none can truly say they are of the Catholique Church By which we may know the Church of England to be the true visible Church of God called and sanctified in the truth Ioh. 8.31 Now to proceede wee are in the next place to intreate of the order which God obserueth in bringing men by degrees to life euerlasting And first of the calling mentioned which is a worke of God who of his meere fauour and grace calleth vile and miserable men out of the world and inuiteth them to life euerlasting to vnderstand which we must know that the calling of God is two fold The first is generall when God calles a whole Nation kingdome and countrie that is when hee offers them saluation in the meanes as when hee sends his word amongst them affordes them the Sacraments to seale the Couenant giueâ— leaue to approch him in prayer and all this in the Ministrie of men that man might call man yea when hee vouchsafeth priuate meanes farre inferior to the former yet often seruing for a generall calling aâ— is the reading of the Scriptures yea of mens writings and some time reportâ— as in Rahabâ— example and the woman of Samaria by these meanes the Lord generally calleth men offering but often not giuing grace offered in great iudgement turning away from a froward people If God offer but giue not grace it is a deluding of men No for first a man was once able to receiue it secondly hereby hee maketh them without execuse whom he will destroy thirdly hereby he keepes the wicked in outward order Vse Considering to be called of God is the first step to life euerlasting and we in this Church of England are thus called it remaines that euery man should answere this calling How shall this be done Frame thy heart to answere God as Dauid did when God bad him seeke his face Thy face O Lord will I seeke see also Marke 9.23.24 of the father of the possessed child and Psal. 40.6.7 wheÌ„ Dauids eare was pearced hee answered Lord I come this ought to be the Answer of our hartes to the Lords voice sounding in the Ministry The second calling is more speciall when grace is not only offered but giuen also by God thorough the effectuall working of his spirit in our hearts which is the beginning of grace in vs hee himselfe laying the first foundation of it by giuing power to receiue the word to mingle it with faith and bring forth the fruites of new obedience for the better conceiuing of the nature of it consider sixe pointes First the ground and foundation of it namely Gods eternall free election of vs vnto life euerlasting as 2. Tim. 1.9 when I say free I exclude not only whatsoeuer man can imagine within himselfe as vaine in procuring such good vnto himselfe as not of works saith Paul least any should boast but also placing the ground of all our good out of our selues in the counsell of God which the
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
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
nature but not Adams sinne Againe Christ came of Adam but from him as a beginning and not by him as by a father whereas all other men are both from Adam and by him This is a maine ground of our religion without which there could bee no redemption Aduersaries hereof are First our common people who say they euer kept Gods law and loued him with al their heart and their neighbours as themselues and thinke hence all is well but were it so as they dreame they had neuer fallen in Adam and so Adams sin had not gone ouer all men Secondly the Popish Church first in teaching that the Virgin Mary who came of Adam by ordinary generation was conceiued without sinne notwithstanding she was saued not by her bearing of Christ in her wombe but by beleeuing on him with her heart Secondly in that they teach that men are not wholy dead in sinne but in part or halfe dead yea that being a little holpen they can keepe the law as though by sinne men had not been wholy depriued of the glorie of God The 11. ground is that the Law and Gospell are two parts of the word of God and are diuers kindes of doctrine By the law I vnderstand that part of Gods word which promiseth life to the obeyer By the Gospell that part which promiseth it to the beleeuer These I say are diuers kindes of doctrine to the cleering of which consider first their consent and agreement Secondly their dissent and difference First the Law and Gospell consent first in the Author of both which is God Secondly in their generall matter for both require iustice and righteousnesse to saluation Thirdly in their end namely the glorie of God Secondly they dissent in sixe things First the Morall law is written in nature by creation yea and since the fall we haue some remainder of it in vs. Rom. 2.15 The Gentiles shew the effect of the law written in their hearts but the Gospell is not in nature but aboue the reach of nature created much more corrupted The ground of the law is the image of God but the ground of the Gospell is Iesus Christ. Secondly the Law will haue vs doe something that we may be saued by it and that is to fulfill it The Gospel requireth no doing of vs but onely beleeuing in Christ. Ob. But beleeuing is a worke to be done Ans. The Gospell requireth it not as a worke but as it is an instrument and the hand of the soule to lay hold vpon Christ Rom. 4.5 and 3.21 and 10.5 Hence is it that the Law requireth righteousnes inherent but the Gospell imputed Thirdly the Law is propounded to the vnrepentant sinner to bring him to faith but the Gospell to the beleeuer to the begetting and increase of faith Fourthly the Law sheweth sinne accuseth and reuealeth iustice without mercie but the Gospell couereth sinne and is a qualification of the rigour of the Law The Law saith Cursed is euery one c. The Gospell qualifieth that and saith Except he beleeue and repent euery man is accursed Thus the Law which onely manifesteth iustice is moderated by the Gospell which mingleth mercie and iustice together iustice vpon Christ mercie vnto vs. Fiftly the law telleth vs what good workes must bee done the Gospell how they must bee done the former declareth the matter of our obedience the latter directeth vs in the manner of obeying the former is pleased with nothing but the deede the latter signifieth that God is pleased to accept the will and vnfained endeuor for the deede it selfe Sixtly the Law is no worker of grace and saluation no not instrumentally for it is the ministerie of death the Gospell preached worketh grace onely though the Law may be a hammer to breake the heart and prepare the way to faith and repentance Aduersaries hereof are The Papists who hold that they are one doctrine only but herein differing that the Law is more darke the Gospell more plaine the former more hard to fulfill the latter more easie that is as the roote of a tree this as the bodie branches by which premises they would conclude Christ to be no Sauiour but an instrumēt rather for vs to saue our selues by he giuing vs grace to keepe the Law for a sinner must needes bee saued by works if there be no difference between the Law and the Gospell and if the Law which requireth workes were not moderated by the Gospel which requireth not workes but faith The 12. ground is The word was made flesh Ioh. 1.14 This is a maine ground as in 1. Ioh. 4.3 Euery spirit that doth not confesse that Christ is come in the flesh that is euery doctrine in which Christ is denied to be come in the flesh is not of God but of Antichrist Now by word I vnderstand the eternall sonne of God the second person in Trinitie the very substantiall word of the Father It is added was made not as though the sonne of God was turned into flesh and ceased to bee Gods sonne but as Heb. 2.16 in that he tooke not the seede of Angels but of Abraham The meaning then is that the Sonne of God abiding still the word tooke that is receiued into his person our nature Phil. 2.7 He tooke vpon him the forme of a seruant The word flesh signifieth first mans nature which Christ tooke vnto him namely a true nature of man not phantasticall or apparant onely Secondly the whole nature of man consisting of true and perfect soule and bodie with all things that belong to the entire nature of man for if he had taken mans nature only in part he had redeemed it but in part Thirdly the properties of man in soule minde will affections in body breadth length circumscription c. Fourthly the infirmities and frailties of mans nature without sin where must be noted that Christ tooke not all infirmities of mans nature as sin and corruption neither euery personall infirmitie of euery person as blindnes Gowte or this and that particular disease Here by the way it may be asked whether Christ had obliuion in his agonie as some haue thought To which may be answered That euen whē he vttered those words Father if it be thy will let this cup c. it is not fit to attribute obliuion vnto him which properly is a forgetfulnes of those things which we are bound to remember for thus wee should draw sinne vpon him but rather to ascribe it to suspending of the memorie which is when a man neither forgetteth nor remembreth For as in the will be three things 1. willing 2. nilling 3. suspending of the will which is neither of the former so also is it in memorie which remembreth forgetteth and suspendeth memorie for a time Now the summe of the whole ground is That the Sonne of God the second person and so abiding tooke vnto him the perfect nature of man in all things being like vnto vs sinne onely
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
in other Churches but are daungerous enemies wheresoeuer both to the grace of God and good of man for where the Ciuill sword doth cease there can no societie stand in safetie Thirdly another kind of Libertines are the Papists and the Popish Church with the whole Romane Religion themselues being open enemies vnto the grace of God and their whole religion turning it into wantonnes and libertie of sinning and that diuers waies First God hauing of his grace giuen vnto the Church a power of the keyes to open and shut heauen that religion hath turned it into an instrument first of prophanenesse in setting vp an new Priesthood to absolue and lose men sins properly in offering a sacrifice for the quicke and the dead so abolishing the sacrifice of Christ. Secondly of iniustice for by it they depose Kings and Princes they free subiects from their alleageance they stirre them vp and encourage them to conspiracies rebellions and maintaine in other states factions ciuill warres and seditions and al by vertue of their power Thirdly of horrible couetousnes for by it they sell pardons for thousands of yeeres the which sales haue brought to the Church of Rome the third part of the reuenewes of al Europe which one practise if there were no moe prooueth plainly that that Church turneth the grace of God to the libertie of sinne Secondly their whole Religion is a corrupted Religion and maketh the receiuers of it the children of Satan more than before for first it maketh men hypocrites requiring nothing but an externall bodily and ceremoniall worship without any inward power of it as in fasting it requireth onely a shew of it as to abstaine from flesh and white meates but they may vse most delicate fishes the strongest wines and sweetest spices and in other parts of their religion is no lesse hypocriticall Secondly it maketh men proud and arrogant teaching the freedome of will vnto good if the holie Ghost doe but a little help it that a man can merit by his workes that hee can satisfie Gods iustice by suffering for sin yea that hee can performe some workes of supererrogation who can hold these points and be humble Thirdly it maketh men secure teaching that they may haue full pardon of all their sins by the power of their keyes for mony and that though they haue no merits of their owne they may buy the merits of other men yea although in their death they faile of repentance yet for some mony they may be eased in Purgatorie What shall any rich man now care how he liue or die seeing all shall be well with him for a little mony Fourthly it maketh men in their distresse desperate teaching that no man can be assured of his saluation without some reuelation Fiftly it reuiueth the old sinne of these seducers teaching that diuers men and women may not marrie that were adulterie and yet openly tolerating stues and vncleannes Which what is it else but to maintaine wantonnes whereby the chiefe teachers of that Church witnesse themselues the right successors not of the Apostles as they pretend but of these seducers and other wicked heretikes old and new The fourth sort of Libertines are carnall and formall Protestants who first turne the counsell of Gods election into wantonnes by reasoning thus If I be elected to saluation I shall be saued let me liue as I will or if not I cannot be saued doe what I will or can because Gods counsels are vnchangeable and thus conclude to spend their daies in all wantonnes Secondly they turne the mercie of God into wantonnes thus reasoning in their hearts Because God is mercifull therefore I will deferre my repentance as yet for at what time soeuer a sinner repenteth God will put away all his sins out of his remembrance what yong Saints old Diuels Thus the timely acceptance of Gods mercie offered is become a reproch besides many moe who because the Lord deferreth punishment set their hearts to doe euill Thirdly others vnder pretence of brotherly loue mispend all that they haue in wantonnes riot excesse companie keeping gaming to the beggering of themselues and vndoing of their owne families vnto which they ought to shew their loue in the first place Fourthly others vnder pretext that the Iewish Sabbath is abrogated and that Christ hath brought such libertie as hath abolished distinctions of times take libertie to keepe no Sabbath at all whence many tradesmen will do what they list on this day and dispatch those businesses which they can finde no time for in the weeke daies Fiftly some because they would humble themselues commit diuers sins and continue in others these say in themselues Let vs continue in sinne that grace may abound all these sortes of men turne the grace of God into wantonnes and practise the vice here condemned The 2. thing to be considered is the contrary vertue and y◠is to make a godly holy vse of the grace of God and to applie it to the right end for which God vouchsafeth it vnto vs to wit that wee might be thankful vnto him and testifie the same in obedience to all his lawes Which appeareth first by testimonie of Scripture Luk. 1.74.75 We are deliuered 〈◊〉 of the hands of our spirituall enemies to serue him in holinesse and righteousnesse Rom. 6.16 We are vnder grace therefore let vs giue vp the members of our bodies weapons of righteousnesse Tit. 2.11 The grace of God hath appeared teaching vs to denie vngodlines Secondly the end of all Gods graces is that wee should be furthered in holinesse of life we are elected that wee might be holy the end of our calling is that we may be Saints Iustification freeth from punishment of sinne Sanctification from corruption and sinne it selfe Faith purifieth the heart Loue containeth vs in obedience he that hath hope purgeth himselfe and so of all other graces Thirdly Christ is a Mediatour two waies first by merit to procure life and worke our saluation secondly by efficacie that is whereby his death is powerfull to cause vs to die to sinne and his resurrection to raise vs from the graue of sinne to a new life and he is no Mediatour by his merit to those who are destitute of this efficacie Vse We haue in this land been many yeeres partakers of this grace of God our dutie then is to make a holie vse of it and walke thankfully before God Rom. 12.1 I beseech you by the mercies of God which he had in the former chapter mentioned that ye giue vp your selues a holie sacrifice to God no more forcible argument can be vrged to stirre vp men to thankfull obedience than this for if Gods mercie in Christ cannot mooue what will Let this then perswade vs likewise If we beleeue God to bee our Father that is a great grace Let this grace moue vs to walke as children before him let the grace of our redemption mooue vs to walke as redeemed ones rescued out of such captiuitie
eternall bondage The libertie which is sweet vnto those who are freed by Christ is that they can walke before God in the compasse of their callings without those accusing consciences which continually vexe and torment the wicked men and Angels themselues Further these chaines are called here eternall because the wicked Angels stand guiltie for euer without hope of recouerie or redemption seeing Christ tooke not vpon him the seede and nature of Angels to redeeme them but Abrahams seede where note Gods infinite mercie to mankinde who being fallen haue found a meane of redemption published in the ministrie of the word whereby Gods people being bound before are loosed from their chaines but the Angels those glorious creatures being fallen found no Sauiour nor any meanes giuen by God to loose them for their chaines are eternall which infinit mercie towards vs should stirre vp our dead hearts to thankfulnes and continuall praise of Gods free mercie who hath giuen vs the blood of his Sonne to loose these chaines when wee as little deserued it as the Angels vnto whom such fauour was denied The second part of their custodie is that they are kept vnder darknes which darkenes signifieth the wrath and anger of God and want of the blessed fauour which Dauid prayed for and calleth it by the contrarie name the light of his countenance Psalm 4. and as these Angels are said to be in darknes so the Saints are saide to bee in light Col. 1.12 that is in Gods fauour Ob. But the wicked Angels are not wholy cast out of Gods fauour for they haue faith and therefore some fauour and grace of God Ans. The Diuels indeede beleeue but they haue not their faith by the gift of illumination as men haue but it riseth of the remnant of naturall light and vnderstanding left in them since their fall whereby they can perswade themselues of the truth of the word of God so 〈◊〉 their faith is not from any grace since their fall neither common nor speciall Besides this reserued light lighteneth not nor easeth but increaseth their torment Vse Seeing the miserie of the Angels is to be kept vnder darknes which is to bee cast out of Gods fauour wee learne to place all our happines in the fruition and enioying of this fauour of God and instantly to pray that the Lord would still lift vp the light of his countenance vpon vs in that our whole felicitie must be placed in the apprehension of Gods mercie in the pardon of sinne and life euerlasting The second degree of their punishment is that they are reserued vnto the iudgement of the great day wherein the fulnes and extremitie of their torment is expressed for by iudgement is meant that fearefull and finall condemnation and torment which they are adiudged vnto which abideth them and is reserued for them Where we see that howsoeuer the Diuels are alreadie entred into diuers degrees of their punishment yet their full punishment and the full wrath of God is not powred vpon them till the last iudgement this themselues know as Matth. 8. Art thou câ—me to torment vs before the time That time is called here the great day because the greatest workes of God shall be accomplished in that day For first an assemblie of all men and Angels shall be made by the sound of a Trumpet who shall all be cited before Gods iudgement seate though they were resolued into dust many thousand yeeres before Secondly all the workes and intentions of men good or bad shall be in that day reueiled Eccl. 12.14 Thirdly another great worke is the giuing of a most vpright sentence vpon all men of absolution vnto the godly and of condemnation vpon the wicked Angels and men Fourthly the reward shal be giuen to euery man according to his worke to the godly free reward of life and glorie to the wicked deserued condemnation Fiftly then shall Christ God and man giue vp his kingdome vnto his Father and shall cease to raigne not as God for he shall bee still equall â—o his Father but as Mediatour for an end shall be put to all families societies Ciuill and Ecclesiasticall distinctions and gouernments so as in regard of ouâ—ward gouernment and administration this his kingdome shall cease Vse Let the remembrance of this great day strike vs with feare and reuerence of it Shall euery worke bee brought vnto iudgement Then let vs feare God and keepe his commandements it is the vse that Salomon maketh Eccles 12. and considering those terrors of the Lord what manner of men ought wee to bee in all holy conuersation saith the Lord. Yea the Diuels themselues beleeue and tremble in remembrance of this terrible and great day but how many Atheists be there worse than the Diuels themselues that make a mocke of these great workes not fearing nor acknowledging the Scriptures Heauen Hell God Diuell nor this great iudgement day but experience shall teach such fooles who in the meane time might learne so much of the Diuell himselfe but that God hath giuen them into his hand to bee led by his will to tremble at the remembrance of this dreadfull day and let all that loue the Lord shake off securitie and stand in awe and feare with another feare let their hearts bee smitten with a reuerent feare that this day ouertake them not vnawares Vers. 7. Euen as Sodome and Gomorrha and the cities about them which in like manner as they did committed and followed strange flesh are set foorth for an example and suffer the vengeance of eternall fire IN this verse is laid downe the third and last example proouing the first part of the former reason and it is the first part of a similitude The words Euen as signifying that the holy Ghost here instituteth a comparison the former part or proposition whereof is in this verse and the reddition or second part in the two next following In the example consider three things first the people who were destroyed Secondly the sin for which they were destroyed Thirdly the destruction or punishment it selfe First the people destroyed were Sodome and Gomorrha and the rest of the cities about them which cities are named Deut. 29.23 Admah and Zâ—bâ—im the reason of whose destruction is noted by the Apostle because they followed the sinnes of Sodome and Gomorrha They sinned in like manner so as they being found in the same sinnes they were wrapped vp in the same iudgements Here first marke that the holie Ghost mentioneth not the persons who were destroyed but their Cities to signifie an vniuersal destructioÌ„ an vtter ruine and a total ouerthrow of theÌ„ the which heaping vp of so many words expressing the same thing giueth vs likewise to vnderstand that place in 2. Pet. 2.6 he turned their cities into ashes condemned them and ouerthrew them Whence we may note that there is a difference betweene the people of God those who will not be obedient to his word these meet with vtter destruction Gods
sinnes and hereby they are conuinced to bee dreamers seeing they sleepe securely in the middest of such iudgements In handling the words wee will first speak of the fountain because it is first in nature and then secondly of their sinnes flowing from thence The originâ—ll of these sinnes is that they are dreamers which worde leadeth vs to a double cause of them first that they are sleepers made 〈◊〉 with sleepe and secondly in this sleepe of theirs they are deluded with dreames We are then to vnderstand first what thâ—â— sleepe is and in the next pâ—â—ce what bee the dreameâ— which in 〈◊〉 sleepe 〈◊〉 them This sleepe is not that naturall sleepe which oppresseth the bodie but a spirituall sleepe like vnto that in diuers things going ouer the soule binding vp the faculties of the same and bringing a heauines or deadnes rather into all the powers of man so far forth as they ought to be mouing in spiritual actions and affaires It causeth the mind neuer to thinke seriously of God or a mans owne estate the conscience neuer or seldom to accuse for sinne committed the will neuer or seldome to will that which is truly good the affections neuer or seldome to be mooued at Gods word or workes Thus it goeth ouer the whole soule and casteth it in a dead sleepe so as it is altogether vnfit to goe about the actions of an heauenly life Example hereof we haue in the old world they eat and dranke c. and knew nothing till the flood came they dreamed continually of many other things but neuer of their owne destruction Diues also was cast on such a sleepe he fâ—red deliciously euery day hee neuer thought of heauen for he was neuer to come there nor of hell fire till he felt the flame This spirituall sleep is three-foldâ— first the naturall sleepe of heart by which euery one is ouertaken so as by nature no man can so much as moue himselfe to the least good till God awake him and say to him Awake thou that sleepest and stand vp from the dead The second sleepe is a slumber and indeed the remainders of this naturall sleepe in the children of God being awakened out of their dead sleepe for euen they are ouertaken often with a spirituall slumber by reason of remainders of sin in them So the spouse acknowledgeth Cant. 5.2 I sleep but my heart waketh The third sleepe is the increase of that naturall sleepe and deadnes of heart by the custome of sinne when as the heart is made past feeling and altogether senselesse through continuance in sinne Ephes. 4.19 This last kind is that which is attributed here to these deceiuers for so the word notwithstanding importeth for although they knew the iudgements of God against sinne yet they are senselesse and carelesse in the middest of them Now in the next place let vs see what these dreames are here spoken of and they bee nothing else but wicked carnall and vaine imaginations arising from an impure heart and conceiued in a corrupted mind which in the end deceiue and delude men no otherwise than a dreame which while a man sleepeth seemeth to haue some truth in it but as soone as one awaketh it vanisheth away and indeed hath in it nothing lesse An example whereof wee haue in the rich man Luk. 12.19 who in his fulnes and encrease of riches dreamed of an happinesse and a continuance in it many yeeres when that night his soule was taken away The Angell of the Church of Laodices dreamed that hee was rich encreased with wealth and stood in need of nothing whereas hee knew not that hee was blinde poore miserable and naked Reue. 3.17 So the Pharisee dreamed that he was another manner of man than the poore sinfull Publicane but it was but a meere dreame for the other departed away iustified Doct. Hence we may note the cause why so few entertaine the doctrine of the Gospell so few forsake their sinnes and turne vnto God and that is because men are dreamers being cast and lulled asleepe in their sinnes and therein deluded with many false imaginations which draw them from God As first some pleade that they were neuer booke learned they could neuer write nor reade therefore they must be excused in their ignorance as not being bound to know the word of God they need not frequent so many sermons or if they doe they are not greatly to care to carrie them away Secondly others dreame that because they haue liued thus long and yet had neuer any such crosse as they see befall others therfore they are most happie men and God loueth them they finde the blessing of God vpon them in euery thing and therefore they serue God well enough or so much as serueth their turne Thirdly others haue learning and knowledge and begin to dreame that therefore they want nothing they blesse themselues in their naked knowledge and neuer haue care in their hearts to receiue Christ. Fourthly others are prophane and dreame that the Master will not come yet God will not yet call them they shall haue time enough to repent in for they craue but one houre on their death-beds and that shal they haue in the meane time they giue themselues ouer to riot and excesse neuer regarding though all the world crie shame vpon them vntill their Master take them vnawares Lastly it is a common dreame amongst men that the promise of life eternal is but a dreame and so many make but a dreame of the whole word of God and all religion that looke as Sarah did not so much regard the promise as she ought to haue done because she tooke it for a dreame and made a matter of laughter of it Gen. 18.12 and as those who were reduced from the captiuity of Babylon entertained the promise of their returne but as a dreame by their own confession Psal. 126. and Peter wheÌ„ he was deliuered by the Angel out of prison could not bee perswaded that it was so but that he had seene a vision or dreamed a dreame Act. 12.9 Euen so men hold the doctrine of the Gospell but as a dreame seeing they can hold it in opinion but neuer endeuour to reforme their liues by it but such dreames disappoint men commonly of saluation which while men bring to the hearing of the word it is no marueile if we haue such iust cause of complaint for want of profiting vnder it as appeareth euery where at this day The most powerfull Ministrie shall little preuaile so long as men come with their hearts ful fraught with their carnall imaginations and with such heauines of spirit Secondly in that these dreames are made the causes of all sinnes we are taught to learne the lesson of the Apostle Ephes. 5.14 Awake thou that sleepest and stand vp from the dead And 1. Thess. 5.6 Let vs not sleepe as others doe which that wee may doe consider first the reasons and meanes which may bee effectuall to
Matth. 17. Againe when a man will needs reuenge himselfe of a wrong done against him hee takes vpon him the person of the accuser witnesse Iudge and executioner which is against all iustice and equitie besides that the Lord challengeth this as his own prerogatiue Vengeance is mine and I will repay Ob. But did not Elias pray for fire from heauen in way of reuenge whereby he destroyed his enemies Ans. He did but by instinct from God which is as much as a commandement Ob. But Christ when he was smitten said If I haue well said why smitest thou me Ans. We must put a difference betweene lawfull defence of our selues in our good cause and the offence of our aduersaries Farre was Christ herein from reuenge and so must we Ob. But this is hard and impossible vnto flesh and blood Ans. Yea but we professe our selues to bee children of our Father in heauen and therefore we are to haue more than flesh and blood in vs euen that grace of God which carrieth beleeuers further in Christs schoole than flesh and blood can leade them Vse Schollers and learned men that are to defend Gods cause and the truth of religion yea euen against very heretikes must abstaine from reuiling speeches if wee be reuiled by the peâ— of the aduersarie we must commit the iniurie to God Secondly people that goe to law with others for most part herein offend that they doe it in way of reuenge and to wrecke their malice vpon their aduersarie whereas the right vse of suiâ—e in law is only to defend a mans right all reuenge laid aside Thirdly hence men of valour are taught not to take a challenge into the field it is an honour not to accept of it seeing reuenge is to bee left vnto God let the wrong bee neuer so great Fourthly when men be at oddes and difference it is not lawfull to chide braule contend crie and lift vp the voyce in threatnings seeing all these are degrees and kindes of reuenge which wee must leaue vnto God Qu. What must a man doe that is to incounter with the Diuel either by temptation possession or otherwise Ans. Hee must follow the practise of the Archangel euen flie to God by prayer and intreate him to rebuke him The like practise must be taken vp by those who are to deale with heretikes who seeke the ouerthrow of religion The Lord must be intreated to restraine the malice of the Diuell that he may not in himselfe or instruments preuaile to corrupt or represse much lesse suppresse or supplant the truth Vers. 10. But these speake euill of those things which they know not and whatsoeuer things they know naturally as beasts which are without reason in those things they corrupt themselues IN the former part of this verse is laid downe a third argument which amplifieth the sinne of these deceiuers thus framed For a man to giue sentence and condemne that which hee knoweth not is a point of great iniustice and rashnes But these men condemning Magistracie condemne a thing they know not and therefore are iustly accused of rashnes and iniustice The like sâ—â—ne of these seducers hath been too vsuall in all ages In the daies of the Apostles themselues the Gentiles accounted the doctrine of the Gospell but foolishnes the Iewes an offence and yet neither of them knew what it was The same rashnes is at this day to bee descried in the Church of Rome who haue denounced the sentence of excommunication against our Churches and condemne the Protestants for heretikes when the most of them neuer knew our doctrine nor neuer heard what wee could say for our selues yea most iniuriously they mistake vs in sundry maine points of doctrine as when wee teach that workes doe not iustifie a man before God they crie out and say we condemne all good workes The same fault is exceeding rise amongst vs in these daies for let a man make conscience of his waies and endeuour to please God he is presently branded with names of reproch by those whose tongues are nimble to speake euill of things they neuer knew who are to know that a man cannot be too precise in keeping the commaundements of God and that themselues haue made a promise in Baptisme to walke in no other waies and ought to renew the same so often as they come to the Lords table And whatsoeuer things they know naturally In the rest of this verse is set downe the third sinne of these deceiuers which is the sinne of intemperance standing in the immoderate vse of meate and drinke apparell c. Touching this sinne two things are propounded first the proper cause of it that is naturall knowledge in these words Whatsoeuer they know naturally Secondly the sinne it selfe or the propertie of it In those things they corrupt themselues The cause is because they are guided with a naturall knowledge like the bruite beasts which are without reason There be three kindes of knowledge incident vnto the creature first naturall knowledge arising from the instinct of nature common to man and beast and consisting in the senses of sight taste touching c. by the benefit whereof the beast it selfe can discerne what is food fit for it selfe and what is not what is profitable and what is hurtfull and vnprofitable for it vnto which is ioyned a naturall appetite by the benefit of which the creature can chuse or refuse his food and meate in season The second is reasonable knowledge proper to man and is nothing els but the light of vnderstanding whereby he reacheth farre higher and discerneth meate drinke apparell and rest to be Gods good gifts and knoweth the ciuill vse of them with the which is ioyned election of will whereby hee can chuse or refuse the ciuill or vnciuil honest or dishonest vse of them This knowledge is in all men for euen the Gentiles themselues doe by nature the things contained in the law Rom. 2.14 that is ciuilly and outwardly thus many of the Heathen haue excelled in ciuill carriage and practise of iustice temperance and other ciuill vertues The third is spirituall knowledge not proceeding either from naturall instinct or reason it selfe but from the enlightening of the spirit of God and it hath sundrie fruits First it enableth men to know these things in their right causes as that these giftes of meates drinks such like proceed from God not as he is the God of nature only but as by grace in Christ he is our God yea our Father so they become pledges of his speciall mercie seeing they are now restored againe to the beleeuer hauing been formerly lost in Adams fall Secondly this knowledge causeth men to know them in the due measure of their goodnes and excellencie rightly discerning them from spirituall blessings so as the heart shall not be set vpon them in the first place but vpon the other as of farre higher esteeme yea they shall bee counted as dung in regard of these Thirdly it instructeth
in whom frailty faileth grace for a time the drunkard may excuse himselfe and say his sinne is his infirmitie yet is it not but a wickednes wickedly committed so of the couetous person and other sinners Thirdly marke Gods great mercy with much thankfulnes in that the regenerate doing wicked actions aswell as the wicked are not condemned for them as the wicked are For there is no condemnation to them that are in Christ Iesus Rom. 8.1 The second cause of the iudgement is the speeches of the wicked set out by two properties first they are cruell secondly they are vttered against God An example of such speech we haue in Lamech Genes 4. Whosoeuer killeth Caine shall be reuenged seuen fold but whosoeuer offendeth me I wil reuenge my selfe seuentie times seuen fold a cruell and bloodie speech vanting it selfe euen against God himselfe Vse First hence it followeth that wicked words and works are causes of lust condemnation Ob. Then good words and workes are causes of saluation Ans. The reason is not good for wicked mens sins be perfectly wicked but the actions of the regenerate are not perfectly good Secondly we are hence to bewaile the vngodly words and workes that haue passed vs which binde vs ouer to condemnation and aboue all things in the world to sue to God by prayer for pardon yea to giue our selues no rest till we haue within vs the witnes of Gods spirit witnessing to our spirits that we are graciously accepted and that our vngodly workes are remoued out of his sight Thirdly wee are to marke those persons whose liues and mouthes abound with vngodlines and communicate not with such but mourne for them as Lot did whose righteous soule was vexed not onely in seeing the wicked workes but also in hearing the filthy speeches of the vncleane Sodomites My teares saith Dauid haue bin my meate day and night while they daily say vnto me where is thy God Fourthly our dutie is to auoide euery wicked way and word and endeuour to haue our speech seasoned with salt and ministring grace to the hearers Fifthly consider hence what we in this land may iustly be afraid of seeing vngodlines so exceedingly aboundeth godlines decreaseth the godly are taken away the wicked reproch those that are left euen for religions sake and for such religious practises as stand both by Gods law and the lawes of the land by such speeches as these Thou art one that runnes to sermons doest thou learne this and that there thou art full of the holie Ghost the Diuell is within thee And such like most wretched and vngodly speeches iustly deseruing fearefull iudgements The wickednes of inhabitants ouerturne whole kingdomes Prou. 28.2 It behoues vs then to betake our selues to speedie repentance lest speedie vengeance ouertake vs vnawares Vers. 16. These are murmurers complainers walking after their owne lusts whose mouthes speake proud things hauing mens persons in admiration because of aduantage IN this verse the Apostle returneth againe to his former purpose and still continueth the rehearsall of the sinnes and vices of these false teachers against whom he writeth and against whom he hath alreadie alleaged twelue seuerall sinnes and in this verse addeth sixe more of which some notwithstanding haue been touched in the sins formerly condēned Herein we will first shew the nature of the vices themselues and secondly lay downe the contrarie duties so farre as they shall concerne vs. These are murmurers By murmuring wee are to vnderstand a certaine fruite of impatience whereby men shew themselues displeased with the worke of Gods prouidence especially when his hand is vpon them and they are vnder the crosse Example whereof wee haue in the Israelites who when Moses had brought them out of Egypt they murmured and repined that they were fed with Manna only and wanted their flesh-pots which they had in Egypt see Deut. 1.26.27 where this sinne is called rebellion against God and therefore is no small sinne For the auoyding and preuenting of which sinne wee must learne two duties first in silence and subiection to calme and quiet our harts in the reueiled will of God vpon vs though therein our owne willes bee crossed Psal. 4.4 Examine your selues and be still Psal. 37.7 Be silent vnto God and waite on the Lord. Which is al one as if he had plainly said Let Gods will be your will also Isai. 30.15 In quietnes and confidence shall be your strength Herein our strength must be exercised not in resisting but enduring the hand of God Secondly wee must shew our selues truly thankfull to God in all things befalling vs yea euen in euill things which otherwise may be occasions of murmuring Iob. 1. The Lord hath giuen and the Lord hath taken blessed be his name Ob. But this may seeme harsh and contrary to reason to blesse God for crosses Ans. Not a whit if we conceiue that according to our deserts he might plunge vs into the pit of hell and therefore if he mitigate of that iustice and remember his mercie more easily correcting vs herein all the praise of mercie is due vnto him Complainers So called for two causes first because they are discontented with their present outward estate wherin God hath placed them the portion that God hath allotted thē liketh them not they are displeased that they are not as others be and that they haue not as others haue Secondly because vpon the frowardnes of their dispositiō they are easily displeased and hard to please again soone incensed and not so soone satisfied and thereupon are commonly complaining of the hard measure they seeme to receiue at mens hands But especially they are so called in respect of the former reason This is not the sinne of that age onely neither only of those persons but is euen a common sinne of our times and that of the richer sort for these are the poorest amongst men euer whining and complaining that their state is not so good as others nor as they would haue it and although they know as we say no end of their wealth yet know they no end of their wishings and desires We on the contrarie are hence to learne first to thinke well and speake well of that estate in which God in his prouidence hath setled vs bee it better or worse Phil. 4.11 In what estate soeuer I haue learned therewith to be contented Heb. 13.5 Be content with that you haue First carrie not couetous aspiring and malicious mindes and affections but if thou must needes bee desiring satisfie thy selfe with Iacobs desire Onely the Lord be with me and if hee giue me foode and raiment in this my iourney it is sufficient Secondly our hearts must be set to obey God euen in pouertie and affliction and beare aduersitie with an equall and moderate minde our obedience must not onely be actiue in doing but passiue also in suffering his wil. Phil. 4.12 I can want and abound I can doe all things through Christ that strengtheneth me Hebr. 10.34
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
prouoke vnto loue and good workes Secondly for the making of this difference betweene offenders we ought to haue in vs a christian wisedome whereby wee may discerne aright of persons and things and not to iudge of al alike Our head Christ was a notable president vnto vs herein for though many professed him and beleeued in him yet would hee not commit himselfe vnto them because he knew what was in man Ioh. 2.24 Loue indeed must hope all things beleeue all things suffer all things 1. Cor. 8.7 but yet this Christian loue must be ordered by Christian wisedome The second point concerneth the manner of restoring offenders standing in two rules first of compassion secondly of seueritie In the former consider two things first on whom compassion is to bee shewed the Apostle saith on some that is on those that erre of ignorance or infirmitie on those also who are caried away with the violence of some sudden passion if they repent yea or giue any hope of amendement all such must be restored with the spirit of meeknes Galath 6.1 Secondly the manner of shewing the compassion which is not by winking at or soothing men in their sinnes but by admonitions and exhortations seasoned with compassion Matth. 18.15 If thy brother trespasse against thee goe and tell him his fault betweene thee and him if he heare thee not take yet with thee one or two This is the meanes first to conuince the offenders and then to bring them to repentance with all mercie and meeknes and confirme them therein Thus God himselfe dealt with Adam first conuinced him and then in much mercie made that gratious promise that the seede of the woman should bruise the Serpents head Thus Christ looked on Peter and mercifully restored him Thus Paul restored the Galathians being falleÌ„ from the faith by mercifull admonitions Ob. But if we admonish men before witnes according to the rule of Christ wee may draw our selues into danger for they may take such admonitions for slanders and vse them as witnessâ—â— thereof against vs. Ans. If therefore the fault bee secret we must onely admonish our brother alone and if that will not serue to reclaime him leaue him to God to turne him and if it be priuate that is known to some few it is Christian wisedome to admonish him before some two of those that can testifie of this sinne that so the partie admonished may be conuinced and the admonisher cleered from all shew and apparance of slaunder Vse 1. By this rule is condemned the rigour and austeritie of many in too seuere censuring offenders and offences This was a fault and blemish in the ancient Church which sometime for no faults would enioyne penance as if a man had married the second time yea for small and light offences were wont to enioyne a penance of two fiue yea and sometimes of tenne yeeres This is the sinne also of those that are departed from our Church condemning vs for some wants vtterly as no Church nor people of God refusing to heare the word of God to pray and to ioyne in other religious duties with vs. It is also the sin of many of the Lutherans who because wee dissent from them in some opinions condemne vs and our Churches to hell and speake and write that we are limmes of the diuel Which were too great seueritie if wee held not the truth against them in the things wherein we differ Vse 2. Wee ought on the contrarie to put on the bowels of compassion towards offenders if there bee any hope of amendement following herein the footsteps of Christ himselfe who was very tender ouer Ierusalem so as hee wept ouer it Moses when the Israelites had sinned in making their golden Calfe he mourned for them fasted fourtie daies and fourtie nights for them and would not depart from God till he was intreated of him in their behalfe Men cannot but be compassionate towards sicke and dangerously diseased or wounded bodies but a rare thing it is to be so tender ouer the sicke soules of our brethren But blessed is hee that iudgeth wisely of the poore whether afflicted in bodie or minde The second rule of restoring offenders concerneth Christian seueritie and it is the last of the fiue laid down in the verse 23. In it the Apostle laieth downe three things first the rule it selfe to saue with feare Secondly the reason of the rule or manner of it pulling them out of the fire Thirdly a caueat for the better obseruing it And hate euen the garment spotted by the flesh In the rule it selfe consider two things first who are to be saued by feare namely those who otherwise are incurable which is manifest in the opposition of these words with the former some are to bee cured with mercie and compassion as those which sinne of ignorance and infirmitie but those who are hardly curable must be terrified affrighted and so saued by terror and feare Secondly what this feare is namely not a bodily feare as neither the meanes causing it are but a spirituall feare and that of euerlasting destruction The meanes of feare are either ciuill or spirituall The former is the power and authoritie of the Magistrate who carrieth not the sword in vaine against offenders but that those that doe euill might feare Rom. 13.4 but neither is this feare nor the meanes of it meant The second meanes are spirituall directly respecting the soule not the bodie and they be reduced to three kindes or heads first admonition with denunciation of Gods iudgements against the party not repenting Secondly suspension whereby offenders are debarred from the Lords Table Thirdly excommunication whereby men are deliuered vp to Satan and cast out of the societie of Gods people Of these three this last is here most properly meant Ob. But some will say Excommunication is of no force it is lightly regarded and therefore can bee no great meanes of feare to offenders Ans. This censure vsed according to the word of God cannot but be full of horror and terror and the most forcible as the last meanes of this feare Matth. 18.17 If he heare not the Church let him be to thee as an heathen What will mooue a man if this will not that the whole Church should account of him as a Pagan or Heathen The incestuous person 1. Corinth 5.5 thus censured is giuen vp to Sathan and deliuered into the diuels power then which what can bee more fearefull Both these places the enemies of this censure seek to elude that they might make it lesse forcible for that in Matth. 18. they interpret of seeking ciuill remedie against ciuil harme or wrong as though the sense were thus If thy brother iniurie thee admonish him first priuately and if hee refuse to heare thee bring him before the Magistrate thou maist goe to law with him and vse him as an heathen man in calling him before the heathen Magistrate But this exposition cannot stand for to shew that it is no
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