THe blessed Apostle in theThe cohe­tence of the Text. eight verse of the former Chapter, exhorteth vnto that royall law of Chari­tie, being that new com­mandemētLoue a grace of absolute necessitie in Gods church Iohn 13. 34. propounded by his Lord and Sauiour, as a grace ab­solutely necessary to be in Gods Church: A new commandement (saith he) giue I vn­to you, that ye loue one another: as I haue loued you, that you also loue one another.

Now inuisible graces must haue visible testimonies, both for the manifestation [Page 2] of the graces themselues, as also for our iustification before men; therefore in this chapter the Apostle taketh occasion to describe and teach the proper effect of this Christian grace, it being of that na­ture as to edifie and support, according to his owne testimonie, Loue [...] ▪ and1. Cor. 8. 1. 1. Cor. 14. 26. his generall command is, Let all things be done to edifying.

There were in this church, some strong,Sound Chri­stians are buil­ders vp of Gods church. others weake; as there shalbe euer poore in the world, that the rich may exercise their pity and compassion, so weake in the Church, that the strong may exercise their loue and affection, to shew them­selues hereby faithfull disposers and pra­ctisers of the manifold g [...]a [...]es of God. Christ was the nursing father of his little flocke: neuer was it knowne that heEsay 42. 3. broke the bruised [...]eed, or quenched the smoaking flaxe; so must Christians, whose Image they beare, and whom they are to follow, daily exercise this grace of loue, since God hath giuen to euery one the measure of faith.

Hard was it to bring this people from the traditions of their fathers, or to wean them from the law [...]f ceremonies, Touch Coloss. 2. 21. [Page 3] not, taste not, handle not.

Therefore the Apostle dealeth with them as new borne babes, putting a dif­ferenceCorruption not easly wea­ned from cu­stome and ce­remonie. betweene them and the strong. Some had receiued the full power of Christian liberty, others had not attained vnto it: but were like punies in their A, B, C, not fully satisfied in this poynt, that vnto the pure all things were pure. Tit. 1. 15.

Now the drift of the Apostle is to schoole the strong, and teach the weake, not ruinating, but nourishing the worke of God which was in both; shewing the necessitie of faith and loue in the Church of God: for, as he correcteth the one forThe correct­ing of sinne must be the erecting of grace. putting a stumbling blocke before the weake in things indifferent, so he tea­cheth the other to be fully perswaded in his mind. For he that doubteth, is condem­ned if he eate, that is, is guiltie of impietie before God; which is expounded in the words following, because he eateth not of faith. To conclude by an Antithesis in my Text, Whatsoeuer is not of faith, is sinne. Where there is not faith, there mustA wicked cause brin­geth forth a bad effect. needes be doubting, and where is doub­ting, there is sinne: a miserable cause or­dinarily produceth a lamentable effect, [Page 4] for so much is verified in this conclusion: Whatsoeuer is not of faith, is sinne.

In these words are three things re­markeable.The diuision.

• Whatsoeuer, that is, anie actiō though not indif­ferē [...]; wherin is included thoghts, words, works.

• Not of faith, that is, not assured in conscience v­pon sound ground.

• Is sinne, that is, impietie a breach of the Law of God.

It is not said, That which is againstThe opening of the Text. faith, but that action which is without faith displeaseth God, whether greater or lesser matters, either things absolute­ly necessary; or casually indifferent. NowThere may be a consci­ence where there is no faith. 1. Cor. 10. 29. some take faith for the conscience, which cannot be; for the weake may haue a conscience when they haue not faith, as witnesseth the Apostle himselfe: And the conscience, I say not thine, but of that other; meaning the weake. For why should my liberty be condemned of another mans consci­ence? Secondly, errour is not faith; but the conscience is oftentimes erronious: [Page 5] therefore the faith of hereti [...]kes is no faith, but rather credulitie, yet they haue a conscience.

Neither is euery opinion & perswasi­on of the mind and conscience, faith, but that which is grounded vpon the word. So then, faith is a sound perswasion ofFides dicitur firma animi certitudo quae ex Dei veritate con­cepta sit, à qu [...] si minimum deflectit non iam fides, sed incerta est credulitas & vagus mentis error. Caluin. in lib. Instit. cap. 5. The maine doctrine from the full scope of the Text. the mind, conceiued from Gods truth; & the man that would do an acceptable worke with the Lord, must worke it of faith, that is, as I haue partly said, an assu­rance in conscience grounded vpon the word, that it may be done or not be done. For such things as are required in the Scriptures, are pleasing vnto him; wherefore, where the word of God is not, there is no faith.

The doctrine then to be examined and extracted from hence, is this, That what­soeuer is done without knowledge and perswasion from the tenor of the Scrip­tures to be truth to them that do it, that action is a sinne. Many haue aduentured from their variable opinions and vanish­ing conceits to draw peremptorie con­clusions, and these in themselues haue carried a golden glosse, and appeared as Cristall: but when they haue beene laid [Page 6] to the touchstone of Gods sacred truth for further triall, they were found to be but splendida peccata, beautifull deformi­ties, yea meere fallacies, not any whit a­uaileable to pacifie the minde, or giue full and sound satisfaction to the consci­ence.

In what high esteeme and reputationHumane wis­dome and carnall ima­gination not a sufficient guide in di­uine and spi­ritual affaires. among the people were the Pharisees phylacteries, and what glistering shewes of an vnblameable profession did they make? But when the day-starre arose, and he who was brighter then the Sunne appeared, their glorious profession is but like an house without a foundation, yea, as vaine as Agrippaes pompe, or Herods apparrell. Christ with his owne mouth giueth testimony of their folly, telling them in plaine speeches, that That which Luke 16. 15. is highly esteemed of among men, is an abho­mination in the sight of God.

Nay further, what good intentions, as they are called, yet how naked with­out their garment of faith, how slipperie for want of a stay, taxed by our Sauiour, and reproued in the disciples themselues? Peter, put vp thy sword into his place: As ifMatth. 26. 52. he should say, Thy intent is good, but [Page 7] thou wantest a ground, for I must suffer. How could I be deliuered into the hands of the Iewes, but that the ScripturesVerse 54. must be fulfilled, which say it must be so? I haue a groūd for my suffering, but thou hast none for thy striking: Peter therfore put vp thy sword, for Whatsoeuer is not of faith, is sinne.

Iames and Iohn likewise are very per­emptoryLuke 9. 54. for want of entertainement a­mong the Samaritans, but Christ tax­eth them of a preposterous zeale, and an vnwarrantable assertion. For he came to be a Sauiour, and not a destroyer: there­fore at this time they want a ground for their rash purposes and indiscreete de­sires, though otherwise they make neuer so goodly a shew in zeale and intention.Num. 15. 32. Furthermore, the man that gathered stickes vpon the Sabbath; and Vzzah that put 2. Sam. 6. 7. Bare intenti­ons and na­ked suppositi­ons cannot be the ground of a sound faith. foorth his hand to stay the Arke of God, the open shaking it cannot be thought to want good intentions for that they en­terprised; yet because they went against the great command of that high Com­mander, his direfull hand of iustice irre­uocably subuerteth them; for Whatsoeuer is not of faith, is sinne.

The reasons follow First, because with­out faith no▪ action is not can be good or acceptable, as witnesseth the Authour to the Hebrewes, Without faith it is impossible Heb. 11. 6. to please God. If God accept any worke, it is through Christ [...] [...] which worke there is required, not onely the doing, but the well doing, vnto the which there is needfull, sound ma [...]er, a right maner, and a good end, the Lord Iesus himselfe being not onely adiutor, but also a Do­ctor to his Church. The materiall taber­nacle must be framed, and fashioned, andExod. 25. 9. furnished according to the Lords owne direction: there must likewise be neither addition nor abstraction from those ten words deliuered in the Mount, as it is written in Deuteronomy, Take heed ther­fore Deut 5. 32. that you do as the Lord your God hath commanded you, turne not aside neither to the right hand nor to the left. The Iew and Papist they worship the true God, butWil-worships were euer ab­hominable before the Lord. not according to that manner the Lord requireth: therefore their seruices are not of faith: and if not of faith, not accep­table. Christ and his Father are one, so are their lawes; therefore whatsoeuer we ask the Father in his name, he heareth vs. [Page 9] Yea (saith the Apostle) whatsoeuer we aske, we receiue of him, because we keepe his 1. Iohn 3. 22. commandements, and do those things which are pleasing in his sight: but without faith we cannot please God, therefore without faith there can be no acceptance: for whatso­euer is not of faith, is sinne.

Reason 2 My second reason is taken from the infallibilitie and truth of Scriptures. We haue (saith the Apostle) a most true word of the Prophets; which may appeare, first from the I [...]di [...]r: For no prophesie in Scriptures is of any priuate motion, but2. Pet. 1. 20. verse 21. holy men of God spake as they were moued by the holy Ghost. Looke we at Moses and the Prophets, Christ and his Apostles, and we shall finde their tongues to beEsay 6. 7. Scriptures without er­rour. touched with coles from Gods Altar, and the spirit of Elijah to be doubled vpon Elisha; yea they were all filled with the ho­lie Ghost, and spake as the Spirit gaue them Acts 2. 4. vtterance. What words of grosse impiety, or rather blasphemy, dare the Papists vt­ter, concluding these sacred writings, without the authoritie of the Church as not authenticall? Yea they authorize Canons to be as orthodoxal as the Scrip­tures. O palpable blindnesse, nay, horrible [Page 10] blasphemy! But let vs proceed. As the truth of Scripture appeareth by the Indi­ter, so also by the matter it selfe there inThe pure word of God surpasseth all humane lear­ning. That which man by his wisedome cannot do, God by his word and spi­rit can do. contained. How doth it discouer sinfull mans particular thoughts, lusts & affecti­ons, which humane reason was neuer a­ble to discerne, nor any Philosopher by humane wisedome able to declare? Be­sides, what articles of faith, although not against reason, yet aboue reason? For in naturall vnderstanding God is not all iustice and no mercie, but if there were not a Redeemer it should be so: therfore, although reason can teach, that he must be God that must satisfie the infinite iu­stice of God for sinne, yet that this Re­deemer should be God and man, is a­boue reason. For this cause is his name called Wonderfull. Vnspeakeable was theEsay 9. 6. worke of creation, and wonderfull the worke of redemption: This is the Lords Psal. 118 23. doing though it be maruellous in our eyes: and, Let him that glorieth glorie in the Iere. 9. 24. Lord. Besides, nothing but this word is able to minister comfort and reliefe in all distresses of body and minde. The sweet promises of the Gospell will onely reuiue and raise vp the wearie soule, and [Page 11] giue it ful contentment and satisfaction. Athanasius concludeth more perfection [...]. Athanas. de Synod. to be in the Scriptures then all the Sy­nods: he therefore that beleeueth God▪ must beleeue the Scriptures, for whatso­euer is not of faith, is sinne.

Reason 3 The third reason is taken from the suf­ficiencie 2. Tim. 3. 15. of them, they being able to make a man wise to saluation, through the faith which is in Christ Iesus. But, saith the Aduersary, they are imperfect, therefore they require a supply from the Apostolicall Decre [...]alls of the Church. O proude Babel that dare offer strength to him who is strength and sufficiencie it selfe, and prop his omnipotent power and incomparable worke with the reeds of Aegypt! Basil saith, that the ScripturesScriptura cō ­mune promp­tuarium bono­rum documen­torum. Basil. mag. in psal. 1. [...]. Iren. li. [...]. ca. 1. [...]. Theod. dial. [...]. cap. 6. are the rich treasury of the King of glo­ry, full of pearles and precious stones, wherein the Christian may furnish him­selfe with necessaries, either for his ge­neral or particular calling. Yea, how haue the ancient Fathers, Tertullian, Irenaeus, Theodoret, Augustine, made them their stay, confessing them to be the vnmoue­able ground of faith, the pillar of truth? How haue they commended them by [Page 12] their example & doctrine to all succee­ding ages, as sufficient to make the man of God absolutely perfect vnto euerie good worke? Nay further, how haue they expresly published vnto posterities,Hieronym in Mat. 23 Quod de Scripturis authoritatē non habet, eadem facilitate contemnitur qua probatur, that is, Whatsoeuer is not authorised by the holy Scriptures, it may as easily be reiected as receiued. Wherfore, although such Babylonish and Satanicall spirits, in their height of pride dare attēpt to wea­ken that which the strength of Israel by his owne finger hath so confirmed and established to be both perfect and suffi­cient,Psal. 19. 7. yet let all that feare the Lord, conclude with my Text, that Whatsoeuer is not of faith, is sinne.

Reason 4 My fourth reason is taken from the present and future expectation of a bles­sing and comfort through faith in the promise, from the worke truly and sin­cerelyFaith onely the ground of sound assurance and comfort. wrought, the which cannot be truly and constantly expected of me, without full assurance in my soule▪ and conscience, that I haue throughly ende­uoured to obey God in all things accor­ding to his will; being truly humbled at [Page 13] the sight of my manifold failings and imperfections. For euangelical perfecti­on consisteth in these graces, faith, vnfai­ned humiliation, with an earnest ende­uour, God in his Sonne accepting the truth of our endeuours as perfect works. The which euidently appeareth by the testimony of the Apostle, who although he delighted in the law of God concer­ning the inner man, yet was he constrai­ned to cry in the bitternesse of his soule, O wretched man that I am! Were our a­ctionsRom. 7. 22. 23 24 perfect, what necessitie were there either of humiliation or faith? but Euan­gelicall righteousnesse requireth both, humiliation to bring vs to faith, & faith for the apprehending of that imputed righteousnesse which is by Christ. Hence then is disclosed the naturall estate of many, who bragge of an endeuour to serue God, but wanting the cleare sightNo discern­ing of imper­fection, no endeuouring after perfe­ction, of imperfections in their best actions, they come not to the grace of sound hu­miliation, and so remaine carelesse, neg­lecting the meanes of grace, as constant hearing, praying, conferring, medita­ting, whereby more knowledge, and greater strength is to be obtained; they [Page 14] being ignorant of an vniuersall and re­newed obedience enioyned the people of God. Since therefore his will must be our will, and his word an absolute rule for the squaring and ordering of our ge­nerall affaires, in the courses of true pie­tie, and vnmixed holinesse: how fraileHope with▪ out faith but a vanishing shadow. and comfortlesse is that vanishing hope, which is not supported with this staffe of Faith? What comelinesse▪ were it to pre­ferre the daughter before the mother, but that groundlesse actions must needes end in fading vanities, & seeming shewes in base hypocrisie? Now the Scriptures tell vs, that we are saued by faith, and vn­to this grace belongeth the promises; for that grace which bringeth vs Christ, brin­geth vs all things: what then can sure­lyRom. 8. 32. be expected without the life of Faith? Dauid therefore first layeth the ground, and then applieth: I shall not be confoun­ded, Psal. 119. 9. when I haue respect, vnto all thy com­mandements. And Paul gaineth his assu­rance, and triumpheth in his expectati­on from this vnmoueable ground, I haue fought a good fight, I haue finished my course, 2. Tim. 4. 7. 8. I haue kept the faith; from henceforth is laid vp for me a crowne of righteousnesse: He [Page 15] therefore that will be fr [...]e from the guilt of sin, and enioy the promises, must con­stantly, without wauering, practise the workes of faith, for Whatsoeuer is not of faith, is sinne.

Reason 5 Fiftly and lastly, the example of the Lords Worthies confirme the truth of our proposed doctrine. Abraham wal­kedGenes. 17. 1. Genes 5. 24. Genes. 6. 9. Acts 13. 22. Iosh. 1. 2. before God, Henoch with God, No­ah by Gods owne testimony, was an vp­right man, Moses was his seruant, Dauid a man after his owne heart; how could this be, but that by faith they obeyed sincerely the word of faith? Hence the Apostle dare affirme, that As many asGalat. 6. 16. walke according to this rule, peace shall be vpon them and mercy. Therefore, without all controuersie it may be con­cluded, that there can be no sound life but the life of faith: for Whatsoeuer is not of faith, is sinne.

I trust, by this time, easie passage is made for further prosecution of the point: proceede we therefore briefly to application.

Vse 1 In the first place therefore it giueth vs to vnderstand, that he must be more then a naturall man, that groundeth his acti­ons [Page 16] ordinarily vpon the word, for the naturall man perceiueth not the things1. Cor. 2. 14. of the Spirit of God, neither can he know them: the Apostle giueth two rea­sons, the one taken from his owne cor­ruptions, They are foolishnes vnto him; the other from the excellencie of the thing [...] themselues, the which vnsancti­fied nature cannot be capable of: for as they are spirituall, so they must be spiri­tually discerned. The vnregenerate manThe life of faith not wal­ked by the gifts of Na­ture onely. may be enriched with many and singu­lar gifts, as knowledge, approbation of the best things, yea with inclination to­wards sincerity. What a glistering specu­latiue image of holinesse may the natural man be couered with? how pregnant in diuine and humane histories? He may be stored with varietie of the greatest gifts that Nature can afford him, and expresse in action Aristotles morall vertues, yet neuer come to be ruled vniuersally by the word, but as a bondslaue guided and ruled by his enlightened and checking conscience. Achitophels counsell was2. Sam. 16. 23. like as one had asked counsell at the O­racle of God: yet was he without diuine and supernaturall illumination and san­ctifying [Page 17] graces of the Spirit. So it is that many can speake of God, but not in thatEuery seruice of god discer­neth manner as well as matter. holy manner as of God, with reuerence and feare. Others can talke of the word, Sabboth and Saints, but without humi­lity, delight, affection; that as good meate may be marred in the making, so good words in speaking: for Gods word directeth, not onely for matter but ma­ner. If any man speake (saith the Apostle)1. Pet. 4. 1 [...] let him speake as the words of God. And. Paul commendeth the Thessalonians for receiuing the Gospell, not as it was the word of man, but as it was indeede, the 1. Thess. 2. 13. word of God. Hence it is that the rege­nerate man feareth to vndertake any ser­uice or worship due vnto his God, with­out an exact preparation: that is, he sum­moneth his whole fabricke, euery facul­tie of soule and body; insomuch that he saith with Cornelius, We are all here in Acts 10. 33. the presence of God. He leaueth not vnex­amined his faith and loue, committing a seuerall office to his seuerall faculties; lest his sacrifice should smell vnsauourie in the nostrils of the Almightie, no bet­terEsay 66. 3. respected then the cutting off of a dogges necke, or the offering vp of [Page 18] swines bloud. He forgetteth not that spirituall actions must be done in a spiri­tuall manner, lest that wofull prophesie be verified in him, as it was in the Phari­ses▪ This people come neare vnto me with Matt. 15. 8. their lippes, but their hearts are farre from me. Thus, although the carnall Ciuilist dare rush into Gods ordinances and ho­lie seruices, as the horse into the battell, neuer respecting like the carelesse ser­uant, how his maisters worke be done, so it be done: yet the tender affected sonne of Adoption, sanctified with the graces of Gods Spirit, remembreth and registreth that grounded watch-word, Take heede to thy foote, that is, ExamineEccles. 4. 17. thy thoughts and affections, for, whatso­euer is not of faith, is sinne.

Furthermore, it is required in diuini­tie, although not in humane learning, as philosophie, that not onely our actionsGods word, mans heart, and his actiōs must sympa­thize. must agree with our mindes, but our minds must agree with the truth it selfe: for it is not enough that a man walke before God, but that he walke truly and vprightly with his God. For this cause hath our gracious God granted and vouchsafed his Pillar of a Cloud, and [Page 19] his Pillar of fire for our certaine guiding in the way of happinesse. What better and surer conducts can we haue then his Word and Spirit? for what reason can­not do, faith can do. Wherefore in Chri­stiās must be a double truth, truth in af­fectiō & matter; the one to manifest gods truth; the other our owne. Gracelesse men may speake as they thinke: their words manifesting the abundance of their hearts; but naturall men can neuer speake Gods truth truly. What grounds then hath imaginary supposition in the seruice of God, or that doctrine of E­quiuocation and mentall reseruation hatcht in the Romish Synagogue, dete­stedNon etenim falsum i [...]rare peierare est: sed quod ex a­nimi tui sen­tentia iuraue­ris. Cic. de of fic. libr. 3. of the very heathens? Periury (saith one) is not so much swearing a thing false, as swearing it falsely, when heart and words agree not. But the parti-co­loured Papist may haue out of his Ru­bricke, a tongue for the Prince, and an heart for the Pope. But let all which set their faces towards Sion, know, that without knowledge the minde is notProu. 19. 2. good; and that truth is required, not onely in the doer, but also in the worke it selfe, farre surpassing the choisest gifts [Page 20] of nature, for Whatsoeuer is not of faith, is sinne.

Againe, the secure Naturalist that can shew his gilded Armes painted with the colour of ciuil honestie, and the formall hypocrite that is soa [...]ed vp to an high pitch of confused holinesse: these andThe life of faith excee­deth phari­saicall righte­ousnesse, and formalitie. such like haue framed a repentance of their owne, not grounded vpon the Scriptures. Many take some paines in the outward performance of religious duties, & can concurre with Gods faith­full Minister in the strict censures of hel­lish sinnes; yet examine them thorowly in the ground of regeneration, I feare, in respect of true and liuely experience, they will be found as ignorant as Nico­demus, yea as vaine as Demas: sound mortification will be held martyrdome with their carnall affections, whence proceedeth wearinesse, dulnesse, dead­nesse, yea fearefull backesliding, the cur­sed mother of scandall to the glorious Gospell of Iesus Christ. Nay they liue in the bosome of the Church, yet misera­bly blinde and naked, destitute of those sauing graces, true humilitie, godly sim­plicity, ioy in the Crosse, patience, faith; being [Page 21] in bondage vnto the law and consci­ence. But the sanctified Christian, who hath well learned Christ, whose heart faith hath thorowly purified: this manAct [...] 15. 9. is not vnacquainted with the first be gin­nings of sauing repentance, as namely, godly sorrow, indignation, with an holy reuenge vpon his vile affections. For, what seede is quickened except it die? yea we 1. Cor. 15. 36. Rom. 6. 4. are buried with Christ in baptisme. See then the miserable and vngrounded estate of the vnregenerate, though neuer so holie in his owne iudgement and other mens, yet being ignorant of Christian buriall and death of sinne, he is like a house vp­pon a sandy foundation, subiect to the violent temptations of that prying and raging Serpent, ready to be tossed with the waues of his owne corruptions, and drawne aside by worldly enticements. From whence proceed so many euill sur­misings, small care in bearing with, & co­uering the infirmities of the weake, yeaChristians must examine well their mortification that wofull sinne of spirituall pride, but from vnmortified humours, and vnexa­mined consciences? Many thinke, if they beleeue the Trinity with a generall con­fession of their sins; all that God requi­quireth [Page 22] they haue performed; others, if they haue had some pangs of sorrow; o­thers, if they be brought to leaue their grosse sinnes, they are not so bad as the worst, therefore they imagine them­selues to be equall with the best.

But the sacred Scriptures teach the ground of true repentance to be farre o­therwise, differing from this speculatiue mortification, both in qua [...]titie and con­tinuance. To mortifie, in the Scriptures, is to crucifie, or apply that which will make dead? It is one thing to get sinne asleepe, but it is another thing to get it dead: for sleepe may be procured with­out paine, but death cometh not ordi­narily without sorrow and perplexitie. This mortifying therefore is a destroying of the whole body of sinne, an extingui­sting of the power and vigour of it. We Rom. 656. are grafied with Christ (saith the Apostle) into the similitude of his death: which he in the next verse expoundeth to be a crucify­ing of the old man, and destroying of the whole body of sinne. Now this crucifying or de­stroying is expressed by diuers degrees: first, there is the wounding of sin, when the sinner is pricked with remorse by the [Page 23] law: So were those Conuerts at Peters Sermon said to be pricked in their hearts, Acts 2. 37. whereupon they cried, What shall we do to be saued? Secondly, a condemning of sinne, when the sinner examineth and iudgeth himself guilty before the Lord: and thus hath it bene with the Lords pe­culiar from time to time, as may appeare in Dauid, Daniel, Iob, the Prodigall, andDan. 9. 7. the Publican, who humbled themselues as lyable to the iustice of the Almighty. Thirdly, the crucifying of sin, when the sinner racketh his owne soule by godly sorrow, driuing in the nayles of Gods threatnings, restrayning his flesh tho­row a spirituall reuenge: for some of the2. Cor. 7. 11. effects of godly sorrow that causeth re­pentance neuer to be repented of, are indignation and reuenge: Fourthly, the killing of sinne, when the sinner putteth off the body of sin, and forsaketh his e­uill wayes. The Apostle forbiddeth ly­ing, and he addeth an vndeniable reason, Yee haue put off the old man with his workes. Coloss. 3. 9. Yea he enioyneth not a partiall, but a thorowout mortification, shewing that he which is not inwardly and thorowly mortified, was neuer truely mortified. [Page 24] Mortifie your members (saith he) which are on the earth, fornication, vncleannesse, inor­dinate Where sinne is truly mor­tified, there is no liking of it in the affe­ctions. affection, euill concupiscence, and coue­tousnesse, which is Idolatrie. Here the A­postle would haue the conceptions and first inclinations to sinne crucified, be­cause they are the originall of all vngod­linesse. Hence we see, as also lamentable experience testifieth, that many build vpon seeming shews and vaine perswasi­ons; for that alteration that true repen­tance maketh, cannot be found, and all for want of found mortification. For as there must be renouation in euery facul­tie vnto all graces, so there must be mor­tification of all sinnes in euery facultie: whereas it is otherwise in Agrippa-like Christians and carnall Gospellers, who vpon the quieting of conscience, and ab­sence of a powerfull Ministery, dare fa­shion themselues according to the cour­ses and customes of the times in apparel and communication, not respecting theThe mortifi­ed Christian watcheth a­gainst sinnes of omission. Phil. 2. 12. vrgent necessitie of daily watchfulnesse, with the constant practise of holy du­ties. But the crucified Christian, who seeketh and endeuoureth to worke out his saluation with feare and trembling, vpon [Page 25] his daily sinnes executeth daily mortifi­cation, concluding the necessity of re­newed repentance from the sacred Scrip­tures, and his owne corruptions, and Whatsoeuer is not of faith is sinne.

Thus fa [...]re haue we waded in the first vse, proceed in order to the second.

Ʋse. 2 In the second place it taxeth those vn­written verities in the Sea of Rome, e­qualized and ballanced with the truth of sacred Scriptures. But seeing that Da­gonPopery not able to with­stand the Scriptures. is fallen before the Arke, the fanne of the glorious Gospell hauing already winn [...]wed the chaffe from the wheat: the mists of darknesse being expelled by the Sunshine of righteousnesse, and the power of B [...]bell displayed by the ban­ners of him which rideth vpon the white horse, infinite in wisedome, and inuin­cible in power and maiestie: it is not my purpose therefore to be very large in this vse of confutation: although my text would beare me out against all the proud brags of that Antichristian Synagogue. Well may we know that Papists, toge­ther with the rabble of croking lesuites they are no babes, they can speake for themselues, or rather Baall [...] Though [Page 26] their speeches resemble the ordinarie qualities and conditions of deceiptfull trades-men, who when their wares for insufficiency cannot sell themselues, their glozing tongues can get quicke and speedy sale for them: but for all their iugling, glozing, and dissembling, they shall neuer cleare thēselues from Christs sentence against the Pharises: In vaine Matth. 15. 9. they worship me, teaching for doctrines the precepts of men. This appeareth byPapists build vpon man, but Christians vpon God. their sandy vnsound foundations where­upon they build, as namely, humane Con­sistories, lying oracles, Decretals aposta­ticall, preferring darkenesse before light, shadowes before substances, Traditions before commandements, yea the crea­ture before the creator. What can God do and the Pope cannot do? Nay, the Church is to iudge of the truth of the Scriptures. Tremble Babel, for the pride of the Church hath euer bene the ruine of the Church. But to insist and search more narrowlie, and to manifest more clearely the rotten ground-worke of this Romish building, the Rhemists thē ­selues comment vpon our text, and tell vs that the proper sence is, That euery [Page 27] thing that a man doth against his know­ledge and conscience, is a sinne, but they shew the ground neither for know­ledge nor conscience: something must be vnderstood which is not expressed, or else the consequent must conclude, that a man can neither erre in iudgement nor conscience: which well may be ga­thered from some of their propositions, as namely this one; Ignorance the mo­ther of deuotion. For it is neither a­gainst knowledge nor conscience, when that faith will serue which is fixed vpon the Church, although that Church be grounded vpon the diuell himselfe.

Againe, other stones there are whichIustificatio est actus indiui­duus ac simul totus. belong to this brittle foundation, as namely, that second iustification by workes, as if there were a first and a last in the act of iustification; whereas it is [...], a free acceptation of a mans person, yea a iustifying of the vn­godly, as the Apostle witnesseth: But to Rom. 4. 5. him that worketh not, but beleeueth in him that iustifieth the vngodly, his faith is counted for righteousnesse. If any re­generate man might haue merited any thing in the matter of iustification, it [Page 28] could not haue bene but Dauid and Paul, who were so abounding in the worke of the Lord, might haue gained some­thing for themselues; but it is farre other­wise, as appeareth by their owne testi­monies in facred Scripture. Lord, saithPsal 143. 2. 1. Cor. 4. 4. Iustificatio ex­primitur in Hebraico Hizdik Pro. 17. 15. & in Graeco [...]. Dauid▪ enter not into iudgement with thy seruant, for in thy sight shall no flesh liuing be iustified. The Apostle likewise saith, I haue in all good conscience serued God vnto this day, neither know I any thing of my selfe: yet am I not thereby iustified. Besides, the word, to iustifie, is opposed in the Scriptures to condem­ning, signifying an absoluing or impu­tatiue iustice, It is God that iustifieth, who can condemne, Yea the blessed ApostleRom. 8. 33. 34. Isai. 50. 8. Act. 13. 39. Paul is no [...] a [...]aid to publish in the Syna­gogue of the Iewes at Antioch, that From all things from which they could not be iustified by the Law of Moses, by him, that is, by Christ▪ euery one that beleeueth is iustified. Well saith Bernard to this pur­pose,Bern. in fest. Omnium Sanct. Serm. 1. Vaehominum iustitiae quantumvis lau­dabili, si remota misericordia Dei iudicetur, that is, Wo to the righteousnesse of man were it neuer so laudable, if God setting aside mercy enter to iudge it. For this [Page 29] cause holy Iob is not ashamed to confesse, that if he would dispute with God, yetIob. 9. 3. could he not make answer vnto one of a thousand. Thus you see with what rubbish the foundation of the Romish Church is laid, of which a workman would be asha­med, yea neuer aduenture so great a buil­ding with so slippery a ground-worker but that the prophecy must be fulfilled in them as well as in other, namely Christ to be a stone to stumble at, and a rocke of offence, euen to them which stumble atEsay. 8. 14. 1. Pet. 2. 8. the word, being disobedient, vnto the which things they were euen ordained. Were it not so, how could they withstand so plaine euidences of the spirit in sacred Scriptures, as namely iustification only by faith without the works of the Law, figu­red & recorded by Moses & the Prophets, Christ and his Apostles? Either it must be of grace, or of debt, but if debt, then wereEph. 2. 8. grace no more grace. In like manner they stand vpon Peters prerogatiues a­boue the other Apostles, which were a thing impossible to humaine reason, were they not giuen vp to diabolicall delusions; for no other Apostle we reade of, that fell so often and grieuously as this [Page 30] man did. They tel vs that he walked vpon the water, so did none of the rest. But what supernaturall act was this? for here­in by the testimony of the Euangelist he bewraied diffidence and much weake­nesse, and had not Christ caught him by the hand he had suncke. What vnityMatth. 14. 30. therefore or vniformity can there be be­twixt the Church of Christ and the Church of Antichrist, when there is soRome cannot stand, for it wan [...]eth a sound foun­dation. great difference in the principles? Fur­thermore besides all this, other stories there are, or rather vanishing rubbish, which prop and vphold this Romane Hierarchy, neither of Christs or any of his Apostles getting or laying; as namely that vngrounded doctrine of Transsub­stantiation lately hatched and decreed at the Councell of Lateran being 1215 yeares after Christ, vnder Pope Innocen­tius the third: neuer taught by those Fa­thers of great antiquity, namely, Irenaeus, Tertullian, Cyprian, Augustine. Yea the E­uangelists themselues, Marke and Mat­thew, are sufficient witnesses of Christs owne words, who said that he would drinke no more of the fruite of the vine,Matth. 26. 29. Marke. 14. 25. which was not bloud but wine, as Chry­sostome [Page 31] and Cyprian both affirme. These things being considered, who can iustlyCal. lib. Insti [...]. cap. 13. blame M. Caluin, thogh he say the mother & organ of popish traditions was [...], an erronious zeale and preposterous humour deriued from Satan the father of lies and vngrounded Axiomes. And were not poore ignorant and deluded soules bewitched through the deceits of Satan and vanity of their minds, drawne aside with those speculatiue shewes of Antichristian piety, and withall blindedThe doctri [...] of the Ro­mish Church cannot be maintained by Scripture. with those false perswasions of admired Cardinals, how could it be but they should relinquish such impious falsities and counterfet holinesse, grounded vp­pon nothing but mans inuention? I could proceed in shewing the insufficiency and weaknesse of this declining Babell, the head corner stone which should vphold the building being cast aside: but their apparent folly I ceasse to speak of, it being sufficiently manifested to the Church of God by the faithfull witnesses of the Al­mightie. Let Iesuits therefore, or ratherHe that prea­cheth Christ truly cannot but preach good work [...]. Iebusites, maintaine their faithlesse do­ctrines, as of free will, workes of super­ [...]rogation, with such like; yet let Sion fly [Page 32] to the Law and the Testimony; and if they speake not according to this word, it is, as the Prophet saith, because there is no light in them. And although they falselyEsay. 8. 20. charge the Embassadors of Christ as e­nemies vnto good workes, let them set them no higher then the Scriptures, and they shall set them no higher then we. For we are his workemanship, created in Ephes. 2. 10 Christ Iesus vnto good workes that we should walke in them. Besides, The wea­pons of our warfare are notcarnall, but spi­rituall, mighty through God to cast downe 2. Cor. 10. 4. 5. holds, casting downe the imaginations and e­uery high thing that is exalted against the knowledge of God, and bringing euery thought into captiuity vnto the obedience of Christ. But where the Lord hath not a mouth to speake, there his peculiar people may not haue an eare to heare; for Whatsoe­uer is not of faith is sinne.

Vse. 3 In the third place it layeth open and bewrayeth the miserable deluge of sinne, in these last and worst dayes. What aber­rations? How do men wander from the Lord, denying by their works that GodThe liues of men ordina­rily shew what they are. that made them, and Christ that bought them? How few are the families which [Page 33] square their liues by the rule of faith? Are not the greatest commandements the of­tenest violated? Are not these dayes like the sinfull dayes of Noah, prophecied of by Christ, wherein this principal grace of faith is so meanly prized. But alas, sins of all sorts, in all sorts of people, in fore & Choro, both in Church and market. What iniquity can the corrupt heart ofSinne did euer and shal euer abound on the earth. man imagine, but it may be patronized by a practitioner, and warranted by a defender? How ridiculous and of base esteeme is the life of faith? If any shall ex­amine their liues, the diuell by wicked men will forthwith examine and censureSatan can a­bide pro­fession but not practise. their heauenly courses. To talke and dis­course of religion Satan will sometimes permit, but vniuersall and constant o­bedience he would neuer abide. If thou dare set thy face towards Sion, behold the northerne army of cruel Assirians. No affinitie with sinne, small frendship with the world. Faith and the world were euer at variance, For this is the victory which 1. Iohn 1. 4 ouer commeth the world, euen our faith. What concord can there be betwixt Christ and Be­liall, light & darknesse? Our Sauiour telleth the vnbeleeuing Iewes, That the world [Page 34] cannot hate them, but him it hated: the rea­sonIohn. 7. 7. followeth, not for iniury but for in­nocency, not for falshood but for truth: he testified that the workes thereof were euill.

What is the cause that true pietie and grounded sincerity is of so smal account, but because the world of the vnregene­rate [...]. Iohn 5. 19. lieth in wickednes, and faith to car­nall affections bringeth little content­ment? How can it be that oppressours, extortioners, vsurers, these idolatrou [...] worldlings, together with thousands of delicious prodigals, should entertaine the Gospell: since Zacche [...] must diuide his goods, Mathew must bid farewell to his place of customary receipt; yea the people of God must vse this world as if1. Cor. 7. 31. The life of faith very dif­ficult to na­ture. they vsed it not? How hard therefore will it be for such as trust in vncertaine ri­ches, to subiect themselues to this life of faith? May not Gods Ministers take vp a lamentation, What happy tidings from the word of faith which we preach? how is the way to euerlasting blisse plainly beaten foorth, yet how few delight to walke in it? How sluggish are our com­mon professours, that cannot watch one [Page 35] houre? and how faithlesse are those back­sliding hypocrites, as if the vnchangeable possessour of heauen and earth were vn­faithfull, or vnable to recompence and fully reward his faithfull people?

Thus we see, that streight is the way, and small is the number that go it. E­phraim is an vnruly heifer that will not be tamed. Euer haue Gods Saints bene like the shaking of an oliue after the vin­tage. Wicked men are mad men, they will not be ordered; they are deafe men, they will not heare, charme the Char­mer neuer so wisely. If that be sinne which is not done of saith, how wofull will it be with the greatest number, who neither know nor beleeue, being blindeOld naturall men are very miserable, for they are full of sinnes. and dissolute: hauing from their nonage to their old age wandred from the waies of God, being seuen fold more the chil­dren of hell then they were in their mo­thers wombes? If all actions that want faith be sins, how many are the sins of those who were neuer enlightened with the knowledge of God? My text hath driuen me into such a narrow streight, & so paled me in, that I cannot get liberty, either to licence the nouelties of the A­thenians, [Page 36] or the blindnesse of the Athe­ist, or the idolatry of the Papist, or the dreames of the Anabaptist, or the hypo­crisie of the Pharisie. I am forced eitherGods word giueth no li­bertie to any sin or sinner. to raze my text, or racke the conscience of euery vnregenerate man; but seeing the grosse sinnes of our sinfull times are so apparently arraigned and condemned in all generall teaching, and the light of conscience, I desire to descend into par­ticulars.

If therefore indifferent things must be of faith, at least in the general, how much more matters of greater importance?No life of faith without [...]amination. Where is the examination of thoughts, words, actions? Vnder what spirituall and heauenly promise do the workes of im­penitents consist? What vse can there be of faith, without the life of faith? For his will and promise are consonants, they are companions, and cannot be disioy­ned. The vncharitable railer that spends his time in whispering and back-biting the sheepe of Christ, who desire to glo­rifieHe which ha­teth Gods people wan­teth faith. God in obedience, whereas loue e­difieth and thinketh not euill; but where there is no loue (especially to the childrē of God) there is no faith: for faith, if itGalat. 5. 6. [Page 21] be sound, worketh by loue.

In like manner the proud spirit and secure worldling, that esteemeth the po­werfull preaching of the Gospel a meane and needlesse labour, promising to him­selfe repentance without the constant and conscionable vse of the meanes, set­ting at light the blessed doctrine of voca­tion, although in an audible voyce it was hard from heauen, This is my welbeloued Sonne in whom I am well pleased heare him. And the Apostle dare confidently affirmeMatth. 17. 5. Rom. 10. 17. 41. both by doctrine and experience. That faith commeth by hearing, and no sound hearing without a preacher: yea he ac­knowledgeth the Gospell of Christ to beRom. 1. 16. the power of God, to saluation to euery beleeuer. And what good was done in Co [...]inth or Galatia, he affirmeth that through Christ by his meanes it was wrought; In Christ Iesus, saith he to the Church at Corinth, I haue begotten you 1. Cor. 4. 15. through the Gospell: and expostulateth the matter with the Church at Galatia:Gal. 3. 2. Thus receiued ye the Spirit by▪ the workes of the Law, or by the hearing of faith preached? Thus then we see these wofull contem­ners of able and conscionable Ministers, [Page 38] ground vpon no better a foundation then their corrupted imagination. TheyIt is a note of a wicked man not to loue and frequent the meanes of grace. will not be guided by God nor esta­blished in Christ, but chuse rather to wander in the wildernesse of naked hope, openly descrying and publishing that condemnation which is in the world, spoken of by our Sauiour, Iohn 3. 19. 20. This is the condemnation, that light Ioh. 3. 19. 20. is come into the world, and men loued dark­nesse rather then light, because their deedes were e [...]ill: for euery [...]an that euill doth ha­teth the light, neither commeth to light, lest his deedes should be reprooued.

Others, through the blindnesse of their vnderstanding and peruersnesse of their wills and affections, account theHe that knoweth not Gods day and worship, knoweth not God. Lords day, but as the Scholler doth the Thursday▪ onely a day of sport and pas­time, examining more their app [...]rell the [...] the day or their hearts; as also their na­turall and base companions more then the assembly of Saints in the Sanctuary. Whence it commeth to passe that they neither prepare to, nor take any delight in Gods publike worship. The reason is, because they ground not on faith, being both ignorant of the mystery of the day [Page 39] wherein our chiefest happinesse is resem­bled; as also being led by their owne sensualities and carnall appetites, fol­lowing rather the direction of their own wils then the guide of faith. Thus as they are grounded vpon themselues, so they remaine ignorant of Christ and secrets of the Gospell, and for want of a sensibleHe that thir­steth not for knowledge hath no care to li [...]e well. thirst and appetite vnto the word, shall neuer be able to liue the life of faith, or walke the way to euerlasting happi­nesse. But let vs come to more close and vnwarrantable courses of men, not grounded on this rocke of faith.

A [...] first, when we receiue the blessings of God not sanctified by the word and prayer, whereas the Apostle teacheth1. Timoth. 4. 4. that euery creature of God is good, and nothing ought to be refused if it be re­ceiuedGod is to be remembred in all his blessings. with thankes-giuing. Wherein is implyed the contrary, that the creatures are not good vnto me without thankes­giuing: the reason followeth, for they are sanctified by the word of God and pray­er, and not sanctified without it. Besides the examples in former times, the poore maides of Ramath Zophim told Saul, that1. Sam. 9. 13. the people would eate no meate vntill [Page 40] the Prophet Samuel had blessed the sa­crifice.1. Sam. 9. 13. Iohn 6. 11. Yea Christ himselfe did neuer eate meat but he practised this duty; and the Apostle would eate no bread, but first gaue thanks in the presence of themActs 27. 35. all: and commandeth it as a speciall du­tie, In all things giue thankes: and addeth1. Thess. 5. 18. this reason, for this is the will of God. If these Scriptures and examples were well weighed, there would not be such bru­tish receiuing of the creatures as thereHe that seeth God in the lesser blessing wil praise him for the grea­ter. commonly is. Nay, many that do coldly performe this duty, if God euer enligh­ten them to see further the necessitie and excellencie of this duty, they will not neglect to blesse the Lord for greater mercies; they will (I say) be more care­full to performe and offer vp morning and euening Sacrifices.

It would be holden a very inhuman [...] and shamefull dealing, to forget the kindnesses of men; how vnnaturall then is it, and intollerable, to forget so ma­nyLearne to blesse God by the light of nature. renewed mercies of the Lord? He therefore that is without sobriety, praier and thankesgiuing in the vse of Gods creatures, plainly manifesteth, that he neither by faith dependeth on God, nor [Page 41] in faith receiueth his blessings; but What­soeuer is not of faith, is sinne.

Secondly, when men confesse their sinnes in generall, and cry for pardon for them; but they cannot credit these two things: First, that all thoughts, words;Pure actions are strained actions. and actions must be strained through faith, or else they will be impure. Se­condly, that God forgiueth no more knowne sinnes then a man earnestly en­deuoureth to forsake, they being blot­tedSin is forgiuē by God when it is mortified in vs. out of Gods register when they are dead in vs: the power and vigor of them being extinguished, and we in all things as ready to glorifie God, as we would haue him to glorifie vs. But alas, when prayers are not grounded vpon a liuely sense of sinne, and Gods eternall ven­geance due vnto them; as also godly sor­row and faith in the promises: how so­dainly do men turne to their old vomite, and filthy wallowing in the vncleannes of sinne? causing sound iudgement and grounded reason to subscribe to per­uerseWhere there is not thesense of sin, there cannot be the forsaking of sinne. will and carnall affection, prefer­ring Ishmael before Isaac, Esau before Iacob, Zidkijah before Michaiah, the Pha­rises before Christ, custome before con­science, [Page 42] tradition before the commande­ment. Thus for want of diuine illumina­tion, as also a correspondencie betwixt their supplication and conuersation, con­fession and affection, their vngrounded prayers become a vaine lip-labour, im­pure, and abhominable in the eares of God.

Thirdly, when men apparell them­selues beyond their estate, and aboue their degrees, although God hath threat­ned to visite all such as weare strange at­tire,Zeph. 1. 9. and hath granted grounds for our attire, namely the presidence of the wise, graue, and godly of that degree we liue in. Whatsoeuer things are pure, honest, and of Phil. 4. 8. good report (saith the Apostle,) if there be a­ny vertue, or any praise, thinke on these things which you haue both heard and seene in me. But the wantons of our dayes turne their eyes from Gods booke and people, fix­ing them vpon their owne fancies and backs of Iesabels, imagining that if they be out of the fashion, they be out of the world. Hence it followeth, that seruants attire themselues like their Masters, Car­ters like Courtiers, Yeomen like Gentle­men, Schollers like Souldiers. Thus [Page 43] vnseemely and vnwarrantably do men and women apparell themselues, preferring the garments of corruption before the i­mage of Christ: oftentimes against iu­stice, equitie, and common honestie, cutting their suites in another mans cloth, being daily vagrants from the life of God and ground of faith. But Whatsoeuer is not of faith, is sinne.

Fourthly, when men liue vpon the sweate of other mens browes, crushing the back of the diligent workman. Such are wandring vagabonds, prying busie­bodies,These and such like, sin against the second Table [...]llish tale-bearers, gamesters, stage-players, who sinfully transgresse the law of charity, walking in the wayes of Balaam who loued the wages of vn­righteousnesse, being without God and without Christ.

Fiftly, when with offence, and with­out edification we vse things of an indif­ferent nature, whereas the Apostle tel­leth vs, that in some cases, and amongst some persons, it is euill to eate with offence, Rom. 14, 2 [...] ▪ meaning to the we [...]ke, not wilfull. For the law of loue and spirit bindeth where▪ the law of commandements bindeth not: All things are lawfull for me, but all 1. Cor. 10. 2 [...] [Page 44] things are not expedient; all things are law­full for me, but all things edifie not. Now whatsoeuer is not expedient nor profi­table, may not accidentally be lawfull,In some cases things lawfull become vn­lawfull. although in it selfe it may be so. It is true, that there is no indifferent thing vn­cleane of it selfe, but Vnto him (saith the blessed Apostle) that iudgeth any thing to Rom. 14. 14. be vncleane, to him it is vncleane. It is re­quisite therefore, that we stand fast in the libertie wherein Christ hath set vs free:Galat. 5. 1. yet withall, we must beware that we giue offence neither to Iew nor Gentile,1. Cor. 10. 32. nor to the Church of God. And for the better doing of this, we must looke toThe edificati­on and build­ing vp of the Church must be a thing deare vnto vs. the right vsing of things indifferent: for we easily infringe and abuse our Christi­an libertie. There be three principall grounds or maine directions for the well vsing and ordering of things of this na­ture.

First, when we vse them lawfully, that is, to Gods glorie, not superstition or prophanenesse. Therefore the Apostle commandeth, that Whether we eate or 1. Cor. 10. 31. drinke, or whatsoeuer we do, we do all to the glorie of God. Thus in eating and drink­ing, which are in themselues things in­different, [Page 45] we are to seeke God. Second­ly, when we vse them profitably, to edi­fication, the good of man, All things (saith the Apostle) must profit; yea Euery Rom. 15. 2. man must please his neighbour, in that which is good, as Christ pleased not him­selfe, but others. This belongeth pro­perly to the weake and ignorant thatGods glorie and mans good, the maine ends of all our actiōs may be in the Church, whom I am bound to edifie, support, build vp, and not by any meanes to weaken or grieue, much lesse destroy, although the thing be ne­uer so lawfull in it selfe. Thirdly, when we vse them proportionably, that is, in sobrietie, not failing in the manner, nor exceeding in the measure, but so vsing them as they further vs in all duties of godlinesse, being alwayes vigilant ouer our affections, lest we be brought into bondage by them. Let vs rather be said to enioy them, then they vs. Thus for the strong Christian.

But the weake conscience may hereDuties to be done, and not simply groun­ded in the word, must necessarily be examined. obiect: How shall I do all things of faith, seeing there are so many lawes which are not simply prescribed in the Word? Answer. Lawes that simply and primari­ly binde in conscience, are such as binde [Page 46] though there were no humane lawes to vrge them; such as preaching, hearing, praying, with others of the same qualitie and necessitie. Thus the Apostle is said to preach Christ crucified, although vnto1. Cor. 1. 23. the Iewes a stumbling blocke, and to the Gen­tiles Dan. 6. 10. foolishnesse. And Daniel is said to pray three times a day, and praise his God dai­ly, albeit the King and the people rage at him. For this cause may it be lawfull to compell the Papist to come to the sa­cred ordinances and publike worship of God, albeit it seeme to offend them: for good king Iosias made a co [...]enant with the 2. Chro. 34. 32 Lord and caused all his people to stand to it.

Other lawes there are which do not simply & primarily binde in conscience, but secondarily and in respect: where­fore, although the wholesome lawes of the Magistrate bind not simply & prima­rily the conscience, but secondarily, yetMagistrates must be o­beyed of con­science in all lawful things. we must obey their wholsome lawes for conscience sake, our consciences being bound, not by the law of the Magistrate, but by Gods law, which bindeth to the obedience of the Magistrates lawes in all lawfull and honest things: according to the rule of the Apostle, Romans 13. 5.Rom. 13. 5. [Page 47] Ye must be subiect for conscience sake. Nei­ther are we curbed any whit in our Chri­stian libertie, since vnto humane lawes which fight not with Gods lawes, the outward man is bound directly, and not the inward but by accident.

The law therefore that forbiddeth theAll humane lawes must tend towards God and god­linesse. frequenting of Alehouses, for the auoy­ding of drunkennesse, is by good con­sequent grounded vpon the Scripture: also the law that forbiddeth the wearing of weapons, for the auoyding of bloud­shed, and such like. So likewise Ecclesi­asticall lawes, helping forward towards the obseruation of the first and second Table, although they binde not in particular, yet in the generall; as the place of Gods worship, the time, maintenance for the Ministers, silence in the Church, with such like.

The Arrian heretiks refused the wordSome things are lawfull & agreeable to the Scriptures which are not simply ex­pressed in th [...] [...], and denyed Christ to be [...], that is, of the same substance with the Father, because it was a word no where found in the Scriptures. But Athanasius answereth, that Etsi haec vox in Scriptu­ris non rep [...]ritur, habere tamen [...]am senten­tiam quam Scripturae volunt: that is, Al­though [Page 48] the word it selfe be not found in the Scriptures, yet it hath that sence which the Scriptures do allow of.

There are also other ciuill and Ecclesi­asticall orders, which do binde neither generally nor simply, but accidentally, in respect of the contempt of authoritie, and scandall that may ensue vpon the breaking of order. Now the weake con­science is in things indifferent most like to stumble, they wanting expresse war­rant from the Word, and he feareth to enterprise any action without war­rant. In which cases, tender conscien­cesTender con­sciences must not be racked must be tendered rather then racked by authoritie. For, be the things neuer so lawfull in themselues, be they neuer so generally entertained in the iudge­ment and practise of others, yet they re­maine vtterly vnlawfull to me, without such information: for the Apostles com­mand is, Let euery man be fully perswaded Rom. 14. 5. in his minde. It standeth therefore euerie Christian vpon, to examine narrowly all his actions, especially his diuine and spirituall duties, yea surely to be groun­ded in all matters concerning the wor­ship of God.

Quest. Whether hath the Prince power to make Ecclesiasticall lawes and constitu­tions of his owne, since there is one Law­giuerIam. 4. 12 [...] which is able to saue and to destroy? Yea, either edicts authorising and com­manding the lawes of the Law-giuer, or constitutions circumstantiall and indiffe­rent, which may vary according to the variablenesse of times, places, and dis­positions of Churches.

The Apostles rule being euer obserued,1. Cor. 14. 4 [...]. Ecclesiasticall constitutions must tend to order decen­cy and edifi­cation, and remaineth as variable. namely, that they tend to order, decency & edificatiō. Besides, that al such change­able constitutions be not vrged as any part of Gods essentiall worship, or as necessary to saluation, or equalized with the law of God; neither may they by their multitude obscure the glory of Christ in his ordinances: but such lawes as are made vniustly, or command vnlawfull things, do binde neither in generall nor particular, neither in themselues nor accidentally, and therefore cannot be of faith. Now the Church of Rome makethGreat diffe­rence be­twixt the Church of Rome and the Church of England. lawes and ordaineth constitutions, not onely Extrafidem without faith, but also contrafidem, against faith, and to bind the conscience in paine of mortall sinne, [Page 50] laying grieuous burthens vpon mens shoulders, heauie to be borne.

And thus farre in the third vse, pro­ceed we in order to the fourth.

Vse 4 In the fourth place it teacheth Gods Ministers to preach the Scriptures as inGods mini­sters must preach Gods word. 2. Tim. 4. 1. 2. respect of the necessity thereof, all our actions being to be done of faith; so also from the direction of the Apostle, who saith to Timothy, Preach the word. Nay we haue the example of Christ, who prea­ched Moses and the Prophets himselfe. The Scribe demanding the way to life, Christ answereth by interrogation, WhatLuke [...]. [...]6. is written in the law, how readest thou? Againe, he entring into a Synagogue at Nazareth vpō the Sabboth (it being hisLuke. 4. 17. ordinary custome by the testimony of the Euangelist) and a booke of the Pro­phet Esaiah being deliuered him, he o­peneth the booke, and findeth it written thus, The Spirit of the Lord is vpon me, be­cause he hath anointed me, that I shold preach the Gospell to the poore, &c. The which he expoundeth and applyeth, as plainly appeareth in the verses following: yea he vrgeth it as a duty vpon the people for to heare Moses and the Prophets: They [Page 51] haue Moses and the Prophets, saith he,Luke 16. 29. let them heare them Now what made way for Antichrist, but leauing of the Scriptures? From whence ariseth schisme, heresie, together with grosse idolatry,The casting aside of the word is the high way to schisme, he­resie. and grosse Idola­try. but from ignorance in the Scriptures? For opinion and sense may faile and erre, when faith rightly grounded vpon the word cannot. What hath caused so many sects to spring vp in the bosome of the Church, as Donatists, Familists, Brow­nists, Anabaptists, but want of compa­ring Scripture with Scripture? When men want indifferent [...]ares and hearts, their affections rather inclining to cour­ses of security and liberty, and their iudgements blinded through pride and selfe-loue, how soone, I say, are such se­duced, drawne away and corrupted? Therefore as it is a duty to search the Scriptures, they being the ground of faith, and pillar of truth: so it behoueth the Lords embassadors to come to the people, with, not Thus say I, but Thus saith the Lord. For what wise man willThe word of God vphol­deth a mini­sters office and authority credit euery heare-say? or what subiect wi [...]l yeeld respect to such an one as coū ­terfeiteth the kings Embassador, hauing [Page 52] neither his Maiesties Armes nor Seale. I will not deny, but it is a blessed thing to teach Gods truth from a sanctified spirit: for who is able to direct in that mysticall doctrine of regeneration so well as he that is regenerate himselfe? or what art is able to describe and teach like experience? It was an infallible truth, and grounded certenty, sufficiently perswa­ding the wise men, that in BethleemMich. 5. 2. Matth 2. 9. was borne Christ the king of the Iewes, when the prophecy of the Prophets, and the conducting starre paralleled both, di­recting vnto one and the same place. As sure and credible will it be, when Gods sacred Spirit in vs shall sympathise withGods word and his Spirit make a sweet harmony in his Ministers. his reuealed truth. But if sense preposte­rously faile without the guide of faith, then beware of ship wracke, for Whatsoe­uer is not of faith is sinne.

We see then, as in a glasse, the duty of all Gods embassadors; for as we may not preach our selues, but Christ Iesus the Lord, so may we not deliuer a parcell of the Scriptures, or diuulge them partially. The true treasure and diuine Oracles of the Almighty require faithfulnesse: for so ought stewards to be found faithfull.Cor. 4. 2. [Page 53] Gods truth as it is, so it must be taught. The word of truth deserueth true diui­sion,The whole word of God must be taught. as also right application, whereby the whole counsel of God may be reuea­led to the Saints. For oftentimes the want of comparing Scripture with Scrip­ture, and distinguishing of times, produ­ceth an Ataxie or confusion in the Churches of God. To instance in some particulars and lamentable presidents: The cauils and innouations of that Ana­baptisticall Sect, who say that the New Testament is sufficient to saluation, ther­fore the Old vnnecessary and vnprofita­ble: and they ground themselues vpon these Scriptures, 2. Cor. 3. 6. and 14. Who 2. Cor. 3. 6. 14 16. hath made vs able Ministers of the New Testament; not of the letter, but of the Spi­rit: for the letter killeth, but the Spirit gi­ueth life. Moses (say they) had a couering, Anabaptists very proud and grosly ignorant. which in Christ is taken away. But the A­postle saith not, that Moses is taken a­way, but the veile is taken away. For the Apostle speaketh of the illumination and conuersion of the Iewes to Christ, as ap­peareth in the sixteenth verse: Neuer­thelesse, when their hearts shall be turned to the Lord, the veile shall be taken away. In­deed [Page 54] the shadows and ceremonies must needes be taken away, when the sub­stance is come: but Christ was not sha­dowed or typified in the moral law, ther­fore that cannot vtterly be taken away▪ Matt. 5. 17. 18. for his comming was not to abolish it, but to fulfill it: therefore the Old Te­stament is both necessary and profitable. Furthermore, what although the Apo­stle teach, that the letter killeth, but the There re­maines good vse of the mo­rall law, both for repentāce and life. spirit giueth life, doth he thereby any thing else but shew the difference be­twixt the Law and the Gospel? namely, that the one is able to do nothing with­out the other▪ For the orgā of the quick­ning Spirit cannot be properly said to be the Law but the Gospell, since the Law hath no power to regenerate, but the Gospell; yet in regeneration and conuer­sation, the Law hath it worke and vse, and therefore cannot be abolished.

Another ground they haue in Matth. 17. 5. Christ (say they) by the commandMatth. 17. 5. of the Father, is onely to be heard: but, to heare Moses & the Prophets of Christ, is to heare Christ. Besides, it is the com­mand of the Sonne himselfe, who was equall with the Father, They haue Moses Luke 16. 39. [Page 55] and the Prophets, let them heare them. Yea he telleth the Iewes, that If they had be­leeued Iohn 5. 47. Moses, they would haue beleeued him, for he wrote of him. Againe, was there any opposition in the Spirit of Christ, which was both in Moses, and the Pro­phets,1. Pet. 1. 10. 11 The doctrine of Moses and the Prophets rightly appli­ed, very pro­fitable. and Christ? Of this saluation (saith the Apostle) the Prophets haue enquired and searched, which prophesied of the grace that should come vnto you. Searching when or what time, the Spirit which testified before of Christ, which was in them, should declare the sufferings that should come vnto Christ, and the glorie that should follow. Yea the same Apostle affirmeth, that We haue a 2. Pet. 1. 19. most sure word of the Prophets. What let­teth then, but we may attend vnto the sound doctrine of Moses and the Pro­phets? Furthermore, the testimonie of the Apostle Paul is pregnant to this pur­pose, who auoucheth, That the whole 2. Tim. 3. 16. Corruption needeth cor­rection as well as in­struction. Reproofes sometimes very needfull. Scripture is giuen by inspiration of God, and is profitable to teach, improue, correct, and to instruct in righteousnesse: therefore the whole Scripture is necessarie, the Chri­stian standing in neede of it, either for ground of faith, or rule of obedience, both in his generall & particular calling.

Like vnto these dreames, is the errour of many Libertines, who ground vpon that saying in Ieremiah, After those dayes, Ierem. 31. 33. saith the Lord, I will put my Lawes in the [...] inward parts, and write them in their hearts: as also vpon that saying of the Apostle, Yee are our Epistle, written, not with inke, 2. Cor. 3. 2. 3. but with the Spirit of the liuing God. Al­though it be true, that the knowledge of the Law may be written naturally in mens hearts, yet he commanded the same to be writtē in two tables of stone. For, how doth the Lord write this Law in our hearts? How doth he seale vp vn­to vs the couenant of our reconciliation and regeneration by the finger of hisThe preach­ing of the word the con­duit pipe to conuey grace into our harts Spirit, but by the doctrine of the Law and Gospell, preached, heard, written, read, meditated? Or how could the Apo­stles call themselues the Preachers of the New Testament, if the Gospel could not be preached? And in vaine should Christ bid vs, Search the Scriptures. Iohn 5. 39.

Furthermore, the Euangelists and A­postles call their doctrine, which was the New Testament, a Scripture or Writing, as appeareth by that testimony of Luke, who thought it meete to write Those Luke 1. 3. [Page 57] things which he had diligently searched out: Luke 1. 3. as also, Iohn witnesseth, who saith, That these things are written that ye may beleeue: Iohn 20. 31. And the Apostle Paul thought it neces­sary to write, as is plaine in his Epistles.Phil. 3. 1. Thus we see that the men of God, andThe Spirit of God in the hearts of his people, and his word a­gree toge­ther. Ministers of the Gospell, wrote by the Spirit the Gospell with inke: the hearts of true beleeuers sanctified by the Spirit through the preaching of the Gospel, an­swering correspondently that word which was both written and preached; as was euident among those Conuerts at Corinth, in whom was manifest the power of the Gospell: the preaching of faith being the power of God to saluation, toRom. 1. 16. euery one that doth beleeue.

We see then by wofull experience, that Satan transforming himselfe into anIt is the work of Satan to draw men frō Gods word, which is the ground of faith. Angell of light, seeketh to ground many a poore soule vpon seeming shadowes, drawing them from the rocke of refuge, and certenty, namely, Moses and the Prophets, Euangelists and Apostles of Iesus Christ, who haue written and spo­ken as the Spirit directed and gaue them vtterance. Were not therefore the proud Anabaptist fuller of conceit then iudge­ment, [Page 58] he would neuer paraphrase the sa­cred Scriptures in that manner as he doth; as I haue already shewed, and will further shew in one instance. Christ saith, Mathew 5. 34. Sweare not at all: therefore,Matth. 5. 34. saith he, it is not lawfull in any case to sweare. Whereas the Lord (vpon necessi­tie) hath commended and commanded a lawfull oath, warranting the same both by example and precept, as appeareth in Deut. 6. 13. Thou shalt feare the Lord thy Deut. 6. 13. God, and serue him, and shalt sweare by his Name. Yea, the Apostle testifieth, vp­pon necessity an oath to be a very good thing: An oath (saith he) for confirmation Hebr. 6. 16. is the end of all strife. Thus by conceited exposition would this sect of people bring Christ to abrogate his Fathers law, and derogate from his Fathers glorie;A proud spirit vnfit to ex­pound the Scripture. whereas our Sauiour meaneth nothing lesse: for his purpose is nothing else but to expound the Law, and deliuer it from the grosse corruptions and deprauationsHe that wil­lingly wre­steth the Scri­pture, neither respecteth God nor Christ. of the Scribes and Pharises. For they taught, that the third commandement was to be vnderstood of periurie onely, or false swearing: therefore our Sauiour sheweth, that in this commandement is [Page 59] forbidden, not onely periury and false swearing by the Name of God, but also all rash and ordinary swearing in our common talke, whether by the Name of God, or any of his creatures; because swearing amisse by them redoundeth to his dishonour. He therefore here for­biddeth all needelesse and superfluousAll needlesse swearing is much forbid­den in the Scripture. oathes in our ordinary communication. And as these do erre, not knowing nor vnderstanding the Scriptures, so do ma­ny others, as namely, the Carnall cauil­ler, that ioyneth himselfe with the pub­like assemblies, partaking of the same word and Sacraments with the Saints of God: But this man would haue one line to be sufficient vnto saluation; for he findeth it written in the Scriptures, That Iohn 3. 36. Naturall men would haue all, but they would do no­thing. he which beleeueth in the Sonne hath euer­lasting life. But if this man reade forward, he shall see and finde, That he which obey­eth not the Sonne shall not see life. Such will like the doctrine of faith, but they cannot well brooke the doctrine of repentance. But, if they attend, or list to heare, they shall heare Christ to be as rigorous as his Father, both in summoning all menMarke 1. 15. Luke 13. 5. to repent, as also in threatning woes a­gainst [Page 60] impenitents. The Apostles, as they preach faith, so they preach sancti­ficationActs 2. 38. and amendment of life: for it is the absolute will of God, that we should 1. Thessal 43 1. Pet. 1. 15. be holy as the Lord our God is holy. The whole word of the Lord therefore must be deliuered by the Ministers of the Go­spell, that the whole courses of mens liues may be guided by the rule of faith. Christ and his Apostles did not alwayesRom. 9. 10. 11 preach faith, but according to the dis­positions of people and Churches, so was their doctrine, diuiding the word of truth aright. Amongst them of the cir­cumcision, the Apostle presseth the do­ctrine of faith, but where the Gospell was established, he vnfoldeth further2. Cor. 6. 34. Tit. 2. 1. 2. 1. Tim. 6. 17. 18. the mysterie of godlinesse, teaching o­ther graces and gracious duties necessa­ry and appertaining to Christian life.

Here we see the wisedome of God, in scattering the Scriptures, not onely for the making his people more diligent in searching them, but also, that they mayThe Brownist a wrester of holie Scrip­ture in many things. remaine in his iust iudgement a stone to stumble at, euen to such as are disobe­dient and vnbeleeuing. Furthermore, would the Familist and Separatist take [Page 61] any paines in comparing Scripture with Scripture, they should finde but weake grounds for their indiscreet and vngod­ly proceedings. For although they are bold and peremptory in alledging Scrip­ture, yet if they were able to see their pride and ignorance, they should finde but a slippery ground-worke to vphold and maintaine their wilfull separation. The alledging of Scripture literally and solely without comparison, will no more helpe, in some cases, then bare sufferings without the cause, will helpe a man to beThe diuell cunning in quoting Scri­pture. Psal. 91. 11. Matth. 4. 6. a Christian. The diuell, for his owne de­fence, hath alledged Scripture; he can tell Christ it is written, That the Lord had giuen his Angels charge ouer him, and with their hands they should lift him vp, that at any time he dash not his foote against a stone; therefore what if he cast himselfe downe from the pinacle of the Temple? But the Lord Iesus knew, that although this Scripture was truth, yet it was no warrant for him to subiect himselfe toChristians must not con­sent to euerie quoter of Scripture. Satans wil, or enterprise such a needlesse action. And can we perswade our selues that he laboureth not to traine vp as ma­ny as he can in such cunning sophistry? [Page 62] will he leaue any arrow in his quiuer vnshot before he will be conquered? When humane learning cannot serue, heSatan a cun­ning sophister will not be afraid to vrge diuine Scrip­ture. Wofull experience witnesseth his working vpon the corruptions of cor­rupt professours, causing their pride, ig­norance and hypocrisie to end in Ana­baptisme, Brownisme, and Apostacie. But let vs search some of their mainest grounds. The first place which I pur­poseThe ground of Separatists. to shew, is in the 1. Corinthians 5. 6. 7. 11. A little leauen doth leauen the 1. Cor. 5. 6. 7. 11 whole lumpe; purge out therefore the old leauen. If any which is called a brother be a fornicatour, or an idolater, or couetous, or a rayler, or drunkard, or extortioner, with such an one eate not. But the Apostle saith not,Particulars will not al­wayes hold to maintaine generals. Eate not with any that is disobedient, but with a brother. There were many that denyed the resurrection; he com­manded not these to be cast forth, nei­ther doth he say, that when he shall come to them, he will cast all such foorth as haue not repented of their fornication2. Cor. 12. 21. and wantonnesse, but bewaile them. The person therefore that may not be eaten with, is a brother, a Christian by name, [Page 63] one excommunicated: the end where­ofOur sharpe dealing with others must be sugred with loue vn­to them. 2. Thess. 3. 14. 15. was not to root him out, but to plant him in. For this must be done, that he might be ashamed; neither was he to be accounted as an enemy, but admonished as a brother.

The holy Fathers, presently after the primitiue times, were troubled them­seluesThe Church euer troubled with schisma­tickes. with such schismaticall Donatists, as namely, Parmenian, and Cresconius with others, who grounded themselues vpon this Scripture, with such like. Vnto whom Augustine writeth in this manner.Cum quis (que) fratrum. i. Christianorum intus in Eccle­s [...] societate constitutorum in aliquo tali peccalo fueri [...] deprehēsus vt Anathemate dign us habea­tur, fiat hoc vbi periculum schismatis nul­lum est, &c. August. cont. August. cont. Parm. lib. 3. cap. 3.

When any of the brethren, that is, of the Christians which haue place within in the v­nity of the Church, be taken in some such sin, that he may be counted worthy to be excom­municate, let it be done where there is no dan­ger of a schisme, This man, saith he, Corri­pite non ad eradicandum sed ad corrigendum. Cast out, that he being stricken through feare, may be healed through shame: When seeing himselfe excommunicated of the whole Church, he cannot finde a multitude to be of his fellowship, with whom he may reioyce in his fin, and insult ouer the good. We see here by the testimony of the Father, as also by the prastise of the Apostle, that multi­tudes, [Page 64] may not be reiected, much lesse whole Churches, as these Separatists dreame, Lest while we go about to plucke vp Matth. 13. 24. the tares, we plucke vp the wheat likewise.

Other Scriptures they ground vpon, as these out of the Prophets Ieremiah. 23. 28. What hath the chaffe to do with the Ierem. 25. 28. wheate? Also vpon that in Esaiah 52. 11. Depart, depart, come out from thence, touch Esay. 52. 11. no vncleane things, come out from the middest thereof, and separate your selues you that beare the vessels of the Lord. But when was this separation? was it not when Babel was incurable & neare vnto destruction? Otherwise the Prophets themselues, yea Christ and his Apostles sinned when they were in the Temple with vngodly multitudes. Hath not the chaffe bene e­uerThe Church was neuer without hy­pocrites. with the wheate? Is there no chaffe at Amsterdam? or hath God no people but there? Hath there not bene hypo­crites in the Church? and who are worse, or how shall they be winnowed before the separating Angell come with hisThe chaffe and the wheat must be together [...]ntill the last day. winnowing fan? The cause now of their separation is because we are Babilonish; the Church of England (say they) is ido­latrous and antichristian. Admit we were [Page 65] so, which is a shamelesse slander, yet this is no ground for present and sudden cor­porall separation.If these who were extraor­dinarily gifted hauing withal the spirit of discerning, separated not, what ground hath the Brounist?

The Iewes and false teachers were su­perstitious enough, yet Paul remained a­mong them, vntill the Lord called him from thence to go preach vnto them of the vncircumcision. And so did Christ. For what doth the Lord require more then a disioyning in affection & fellow­ship? Besides, if all humane constitu­tions be simply sinnes, then were all pri­mitiue & reformed Churches idolatrous and vncleane, and the Apostles them­selues guilty of sinne for communica­ting with such. Nay further, who may communicate with the Church of En­gland, although he digresse from the same order himselfe? For we may not sit at 1. Cor. 8. 10. chap. 10. 21. the Idols table. Therefore vntill they proue vs Babilonish, and besides all that, to be incurable, their pretended grounds shall end in meeare conceits, for Whatso­euer is not of faith is sinne.

The last sort or sect that I purpose to meddle with, who would faine seeke a staffe from Scripture to hold themselues by, is the Papist. One of their mainest [Page 66] grounds is in the Epstile of Iames 2. 24. Ye see then, how that of workes a man is iusti­fied, Iam. 2. 24. and not of faith onely. Here they ground their second iustification; forSecond iusti­fication a mere inuen­tion. they would haue him that is iust, to be more iustified, although comparisons of greater and lesser do not make a seuerall kind, but declare an increase in the same kind of iustification, and not a new kind of iustification. Now wheras the Apostles Paul and Iames may seeme to contra­dict and oppose themselues, the one prouing so often in his Epistles, that we are iustified by faith, without the workesRom. 4. 3. Galat. 3. 6. of the Law: alledging the example of Abraham for iustification by faith, whom the Apostle Iames here vseth for iustifi­cation by works. We must therefore ex­amine and scanne sundry necessarie questions for the reconciling of them, as also for the remouing the aduersary from off his blind ground in this weighty point.

The first question to be scanned is, what faith the Apostle Iames meaneth or speaketh of in this place, the which he maketh so insufficient; whether histori­call, miraculous, hypocriticall, or liuely [Page 67] and operatiue. It is true that the Apostle Paul speaketh of the last, as appeareth,Gal. 5. 5. 6. Galathians 5. 5. 6. Circumcision auaileth nothing nor vncircumcision, but faith which worketh by loue. But the Apostle Iames No opposi­tion betweene the Apostles. I am. 2. 19. Great diffe­rence betwixt a liuing faith and a dead faith. speaketh of the first, namely, historicall, as appeareth in the 19. verse of this se­cond chapter; which he calleth the faith of diuels. So then they both speake the truth, the one that we are iustified by faith onely without workes, speaking of a liuely faith; the other, that we are not iustified by faith onely, speaking of a dead barren, and counterfet faith.

The second question to be scanned is, what iustification the Apostle Iames meaneth; for there is a twofold iustifica­tion, as there are sundry sorts of faith. First therefore we are iustified before God of which iustification the Prophet Dauid speaketh, Psa. 32. 1. 2. Blessed is that Rom. 43. Psal. 32. 1. 2. man vnto whom the Lord imputeth not his sinne. Of which righteousnesse and iustifi­cation the Apostle Paul speaketh, who saith, That Abraham beleeued, and it was Gods pro­mise a suffi­cient ground for iustifying faith. counted vnto him for righteousnesse. The o­ther iustification is before men, which we haue by workes, they being as eui­dences [Page 68] that we are righteous before God. Of this iustification doth the A­post Iames speake: for Abrahams offering vp of his sonne could not be the cause of his righteousnesse before God; for hisRom. 4. 18. faith in the promise was reckoned vnto him for righteousnesse thirty yeares be­fore he offered vp his sonne. Therefore before God was his faith not made per­fect through workes, but before men. Besides, we reade of but few workes that the theefe on the crosse wrought. YetLuke 23. 42. 43. through faith was he iustified, and the heauenly paradise promised vnto him.

The third question to be scanned is, what works the Apostle Iames meaneth, whether workes going before or after faith. It is certaine that the Apostle Paul speaketh of workes going before faith, which he denieth to be able to iustifie vs, as appeareth, Galath. 5. 2. 3. 4. Behold I Paul say vnto you, that if ye be circumcised, Gal. 5. 23. 4. Christ shall profit you nothing: for I testifie againe to euery man which is circumcised that he is bound to keepe the whole Law. Ye are abolished from Christ, whosoeuer are iusti­fied by the Law, ye are fallen from grace. But Saint Iames speaketh of workes which [Page 69] follow faith, as appeareth in the 18. verse,Iames 2. 18. In nature cau­ses of things go before their effects. where he saith thus, Shew me thy faith out of thy workes, and I will shew thee my faith by my workes. Besides, the author to the He­brewes declareth that Abrahams obe­dience and sacrifice was a worke fol­lowing faith, for he saith, That by faith Hebr. 11. 17. Abraham offered vp his sonne Isaacke. Workes then that follow Iustification cannot be the causes thereof; wherefore the Apostle Iames must needs speake of Iustification before men, and not before God.

The fourth question to be scanned, is touching the persons with whom they haue to deale; a distinction is very appa­rent.Rom. 103. The Apostle Paul was to deale with pharisaicall hypocrites, and Iewish teachers, who held and taught, that vn­lesse they obserued the law of Moses, they could not be saued. But the Apostle Iames was to deale with carnall libertines and Epicure-like professours, who boa­sted of a barren faith, and neglected to bring forth the fruits of righteousnesse. Many there were that vpon the prea­ching of faith, gaue libertie to the flesh, and thereby became the seruants of cor­ruption, [Page 70] as the Apostle Peter witnesseth,2. Pet. 2. 18. 19 therefore there must needs be necessitie of their seuerall doctrine, and no oppo­sition in it: the one being to deale with such as too much preferred workes: the other being to deale with such as too much neglected them. From whose ex­amplesPeople of different qua­lities must haue different doctrine preached vn­to them. the Ministers of the Gospell may learne, that one kind of doctrine cannot be necessarie at all times, in all places, and to all persons; therefore must they take heede to their flockes, wisely and perfectly to guide by the rule of faith, in the life of life: for Whatsoeuer is not of faith, is sinne.

Vse. 5 The fift vse, is an admonition against ignorance. Our doctrine will not giue vs libertie nor licence to pleade for sim­plicity;Knowledge very necessa­rie to the life of faith. Christians may make some vse of Satan, for he knowes much and laboureth much. Pro. 8. 10. 11. for where there is blindnesse in the iudgement, there cannot be but sin in the practise. Therefore search we for knowledge as for hid treasures; let vs make choise of wisedome before gold, and preferre it before pearles. But for our better proceeding, consider we of some motiues and speciall inducements.

The first is, the necessitie of know­ledge. Our grand enemy the Diuell is [Page 71] subtill, and well practised in our mani­fold corruptions: yea he vnderstandeth historically the Scriptures, he rageth in these last and worst dayes: insomuch, that although he cannot hinder many from profession, yet he keepeth many from sauing knowledge, driuing men into extreames, conceits, and base ab­surdities. Pray we therefore earnestly for a sanctified vnderstanding.

Secondly, knowledge is the groundMen that will beleeue God must know God. Ro. 10. 17. 18 19 Acts 8. 30. 37. of faith; therefore little knowledge, little faith; no knowledge, no faith: for, How can we beleeue in him, of whom we haue not heard? When Philip had made knowne Christ vnto the Eunuch, he be­leeued, and was baptized. Although there may be knowledge where there is not sauing faith, yet there can neuer be sa­uing faith without knowledge. He ther­fore that would bring much glorie to God, must labour for much knowledge: both to be acquainted with the will of God, as also the wayes of sin and deceitsHe that wold forsake sinne and Satan must learne to know thē. of corruption. He that would ouercome the enemy, must seeke to know what way the enemy cometh, and how he layeth his baites and snares. So there [Page 72] can be no ouercomming of sinne and Satan, vnlesse we be acquainted with their stratagems.

Thirdly, a life without knowledge, is a life without faith; and a life without faith, is a life without God. Christ saith, that he knoweth his sheepe, and is knowne Iohn 10. 14. Iohn 13. 17. of them: so then, no knowing of Christ, no sheepe of Christs. If ye know these things (saith he to his Disciples) blessed are ye if ye do them: as if he should haue said otherwise, If ye do not know theseKnowledge is part of gods image resi­dent in his children. things, ye can neuer do them. Would we then differ from Pagans and senslesse creatures, and withall, do the will of God? Let vs seeke for knowledge, for, Whatsoeuer is not of faith, is sinne.

Fourthly, good meanings will not serue the turne, the vaine trustings of ignorant persons, are both barbarous and dangerous. He that dependeth vp­pon his good meaning, shall be guiltieGood mean­ings without good actions can neither please God, nor bring peace of con­science. both of sinnes of commission and omis­sion. What ground then can such haue of their saluation?

Fiftly, no assurance nor sound com­fort without knowledge: for there can be no applying of the promises without [Page 73] faith; and faith there cannot be without knowledge. The consciences of the ser­uants of God wil oftentimes witnesse the same; when they practise things they doubt of, what ioy or peace haue they? For when their faith cannot truly apply, their stay and comfort ceasseth, because nothing sooner bereaueth the child ofGrac [...] see­keth to do Gods will ac­cording to his will. God of his comfort, then when he fin­deth that he hath not done Gods will ac­cording to his will. Therefore, for the attaining of this excellent grace, I will lay downe some speciall meanes.

First, labour for an humbled and deie­ctedMeanes for the getting of knowledge. spirit; for, The Lord will teach the humble his wayes, Psal. 25. 9. Secondly, finde out thy wants by an able Ministe­rie, and lay them open before the Lord by earnest prayer; for, The hungrie the Luke 1. 53. Lord filleth with good things, but the rich he sendeth away empty. Thirdly, frequent the house of God, and the society of his peo­ple; for, such as do his will, are most like to know his will. Fourthly, be full of heauenly meditations, labour to serue the Lord in all thy actions. Dauid had got more wisedome then his teachers byPsal. 119. 99. 100. this meanes. Fiftly, practise that know­ledge [Page 74] which the Lord already hath be­stowed vpon thee: examine how thou hast applied euery Sabbath daies worke; For, no doubt, if thou liue vnder an able Ministerie, thou mayst be searching thy failings, either in thy generall or parti­cular calling, or both. The reason whyHe that wold know much must practise much. men know little, is because they practise little. The husbandman tilleth no more ground then he meaneth to sowe; euen so men litle respect that which they pur­pose not to do: it is sinne therefore and disobedience that keepeth men in blind­nesse in these Sunne-shine dayes of the Gospell.

Sixtly, remember the duty of thankes­giuing,Thankes for blessings are alwayes in­creased. both for thy knowledge, and for the meanes of knowledge; let it appeare that thou prizest it at an high rate by re­membring the donor. The gift of a penny deserueth thankes of him that is in need of it, therefore a great gift must needs de­serue and require great thankes.

Seuently impart thy gift to others; layHe that sow­eth shal reape by Gods bles­sing more then he sow­eth. it not vp in a napkin. The mother that biddeth the child giue his brother some­thing of that she gaue him, if he do not, she telleth him that she will giue him no [Page 75] more: euen so is it iust with God, that such as haue bene churlish and negli­gent this way, should not onely be kept without more, but likewise depriued of the comfort and benefit of that which they haue.

Vse 6 The sixt vse may serue to encourage all true beleeuers to proceed and hold on in the workes of faith: for such acti­ons are in high esteeme with the Lord; that faith which worketh by loue, is a blessed faith: vngrounded actions end inGrounded a­ctions well done shall haue a reward misery, but grounded actions cannot but end in comfort: For he is faithfull that hath promised.

The remarkable notes of such faithfullEuangelicall workes are cheerefull sound and constant. workers are these; first, his seruice is wil­ling and ready seruice, for he loueth his God, and beleeueth the promises. Se­condly, it is ordinarily sound both for matter, manner, and end: but if there be a failing, there is sorrow and repentance, when it is seene; as also a more strict ex­amination of his actions for time to come. Thirdly, it is constant; the more faith the more fruite. For as he laboureth daily for knowledge, so both the con­tinuance & increase thereof must needs [Page 76] produce a constant & enlarged practise. Thus as he laboureth for the weldoing of that which he doth, so his care is to do much; not onely for the answering of his gifts and graces receiued, but also for the accomplishing of that vniuersall obedience which is required of him; for Whatsoeuer is not of faith is sinne.