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Early English books online. (EEBO-TCP ; phase 2, no. A15726) Transcribed from: (Early English Books Online ; image set 3815) Images scanned from microfilm: (Early English books, 1475-1640 ; 1264:08) The ground of a Christians life Deliuered in a sermon at Harwood in Lancashire, the first day of December 1618. By Robert Worthington minister of Gods word at Acceington. Worthington, Robert, minister of Gods word at Acceington. [8], 76 p. Printed by R. Field for Robert Mylbourne, and are to be sold at the great south doore of Paules, London : 1620. Running title reads: Gods word the safest guide. Reproduction of the original in the British Library.

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THE GROVND OF A CHRISTIANS LIFE. Deliuered in a Sermon at Harwood in Lancaſhire, the firſt day of December 1618.

By ROBERT WORTHINGTON Miniſter of Gods word at Acceington.

Heb. 11. 6. Without faith it is impoſſible to pleaſe God. Iohn 6. 68. Lord to whō ſhall we go? Thou haſt the words of eternall life.

LONDON, Printed by R. Field for Robert Mylbourne, and are to be ſold at the great South doore of Paules. 1620.

THE EPISTLE TO THE READER.

CHriſtian Reader, the Apoſtle propheſied that in2. Tim. 3. 5. 2. Tim. 4. 3. the laſt dayes ſhold come perillous times, when men hauing a ſhew of godlineſſe ſhould denie the power therof: & refuſing wholſome dostrine, through their itching eares, ſhould get themſelues an heape of teachers. What proud Anabaptiſt, that vaunteth himſelfe vppon the ſtage of vaine Imagination, or ſecure Papiſt, that truſteth to the broken ſtaffe of Egypt, can free himſelfe from ſuch ſpirituall maladies? who leauing the key of knowledge, and fountaines of liuing water, haue digged vnto themſelues broken ciſternes. And no maruell: ſince Satan cantransforme himſelfe into2. Cor. 11. 14. an Angell of light, how can he worke in the darkened vnderſtanding, and the heart not truly humbled? He that dare enter combat with the Lord of glorie, wiſdome and ſoueraigntie, and offer diſputation in the full and onely point of mans redemption; how boldly will this politicke and puiſſant enemie inuade Gods Church, wraſtling with vs about that ſtaffe of faith whereby we ſtand, & ſeeke to ſtrip vs of that ſhield which isEpheſ. 6. 16. able to keepe backe all his fierie darts? What ſoldier is there in Chriſts campe, if he do but watch, that ſhall not be acquainted with his ſubtill enterpriſes? Chriſts watchword was not in vaine, Watch & pray, leſt ye enter into tēptation: Math. 26. 41. nor his prayer needleſſe for his ſeruant Peter, I haue prayed for thee,Luk, 22. 32. that thy faith faile not. For what greater treacherie then to ſtrike at the root? (witneſſed in the Gunpowder treaſon, hatched by Satan and his inſtruments,) or what greater follie, then to build an houſe without a foundation? To this purpoſe is my weake & vnperfect labor at this time, the which I had thought to haue ſhrowded vnder ſome Chriſtian refuge, but conſidering with my ſelfe, I thought ſo ſmall a worke deſerued not a patronage of anie worth: and the rather therefore haue I ſent it to the broade world to ſeeke for it ſelfe, truſting that there is no faithfull heart that will denie ſo plaine and needfull a doctrine entertainment. Yet I feare that if it ſhall either meete with Atheiſt, Anabaptiſt, Papiſt, or earthly worldling, it is like (without Gods mercie) to finde as litle friendſhip as Chriſt the author of faith did among the Gadarens. But howſoeuer,Math 8. 34. I haue at the earneſt deſires of ſome, as alſo for the defence of my ſelfe, if haply anie popiſh ſurmiſer or other ſecret opinioniſt ſhould ariſe in oppoſition (it being preached in a countrey where are many aduerſaries of our faith) preſumed to commit that to publike view which before I deliuered in open aſſembly, not aduenturing to change my ſtyle, leſt I ſhould bewray my ſelfe of follie, in bringing vnto light a groundleſſe action: it being like to be peruſed by ſhallower iudgements then manie of thoſe who were preſent whē it was at the firſt diuulged. Wherfore I beſeech thee (gentle Reader) that if by Gods bleſſing thou ſhalt gaine to thy ſelfe hereby, either information of thy iudgement, or confirmation in thȳ iudgement, or thy will proucked to a more conſtant vigilancie ouer thy wayes, remember to returne to him that rent of thankfulneſſe vnto whom thou art bound, from whom thou receiueſt euery good and perfest gift: praying withall for the vnitie of Gods Church, the propagation of the Goſpell, that through the meanes of grace, in ſeaſon and out of ſeaſon, thy faith being ſtrengthened, when this life of faith ſhall be finiſhed, Chriſt the obiect of thy faith may aſſigne thee the end of thy faith, ſeating thee in his celestiall Ieruſalem with true beleeuers.

Thine in Chriſt Ieſus, Robert Worthington. Acceington.
The ground of a Chriſtians life, deliuered in a Sermon at Harwood the first day of September. 1618. ROM. 14. 23. Whatſoeuer is not of faith, is ſinne.

THe bleſſed Apoſtle in 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 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. 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, for ſo much is verified in this concluſion: Whatſoeuer is not of faith, is ſinne.

In theſe words are three things remarkeable.The diuiſion.

1 The generalitie, Whatſoeuer, that is, anie actiō though not indifferē ; wherin is included thoghts, words, works. 2 The cauſe, Not of faith, that is, not aſſured in conſcience vpon ſound ground. 3 The effect, Is ſinne, that is, impietie a breach of the Law of God.

It is not ſaid, That which is 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: 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 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 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. 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.

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 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 giue it ful contentment and ſatisfaction. Athanaſius concludeth more perfection 〈 in non-Latin alphabet 〉 . 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.

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 Scriptures Scriptura cō mune promptuarium bonorum documentorum. Baſil. mag. in pſal. 1. 〈 in non-Latin alphabet 〉 . Iren. li. . ca. 1. 〈 in non-Latin alphabet 〉 . 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 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.

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 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 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 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.

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.

In the firſt place therefore it giueth vs to vnderſtand, that he muſt be more then a naturall man, that groundeth his actions ordinarily vpon the word, for the naturall man perceiueth not the 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 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 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 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, deteſted Non 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 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 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 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 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. 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 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.

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 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 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 〈 in non-Latin alphabet 〉 , a free acceptation of a mans perſon, yea a iuſtifying of the vngodly, as the Apoſtle witneſſeth: But to Rom. 4. 5. him that worketh not, but beleeueth in him that iuſtifieth the vngodly, his faith is counted for righteouſneſſe. If any regenerate man might haue merited any thing in the matter of iuſtification, it could not haue bene but Dauid and Paul, who were ſo abounding in the worke of the Lord, might haue gained ſomething for themſelues; but it is farre otherwiſe, as appeareth by their owne teſtimonies in facred Scripture. Lord, ſaithPſal 143. 2. 1. Cor. 4. 4. Iuſtificatio exprimitur in Hebraico Hizdik Pro. 17. 15. & in Graeco 〈 in non-Latin alphabet 〉 . 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 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 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 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 〈 in non-Latin alphabet 〉 , 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 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.

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 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 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 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, 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. 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, 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 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 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 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, 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 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 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, 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 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. 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 〈 in non-Latin alphabet 〉 , and denyed Chriſt to be 〈 in non-Latin alphabet 〉 , 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 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.

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, laying grieuous burthens vpon mens ſhoulders, heauie to be borne.

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

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 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 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. Gods truth as it is, ſo it muſt be taught. The word of truth deſerueth true diuiſion,The whole word of God muſt be taught. as alſo right application, whereby the whole counſel of God may be reuealed to the Saints. For oftentimes the want of comparing Scripture with Scripture, and diſtinguiſhing of times, produceth an Ataxie or confuſion in the Churches of God. To inſtance in ſome particulars and lamentable preſidents: The cauils and innouations of that Anabaptiſticall Sect, who ſay that the New Teſtament is ſufficient to ſaluation, therfore the Old vnneceſſary and vnprofitable: and they ground themſelues vpon theſe Scriptures, 2. Cor. 3. 6. and 14. Who 2. Cor. 3. 6. 14 16. hath made vs able Miniſters of the New Teſtament; not of the letter, but of the Spirit: for the letter killeth, but the Spirit giueth life. Moſes (ſay they) had a couering, Anabaptiſts very proud and groſly ignorant. which in Chriſt is taken away. But the Apoſtle ſaith not, that Moſes is taken away, but the veile is taken away. For the Apoſtle ſpeaketh of the illumination and conuerſion of the Iewes to Chriſt, as appeareth in the ſixteenth verſe: Neuertheleſſe, when their hearts ſhall be turned to the Lord, the veile ſhall be taken away. Indeed the ſhadows and ceremonies muſt needes be taken away, when the ſubſtance is come: but Chriſt was not ſhadowed or typified in the moral law, therfore that cannot vtterly be taken away Matt. 5. 17. 18. for his comming was not to aboliſh it, but to fulfill it: therefore the Old Teſtament is both neceſſary and profitable. Furthermore, what although the Apoſtle teach, that the letter killeth, but the There remaines good vſe of the morall law, both for 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. 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. 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, 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 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 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 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? 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, 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, 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 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 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 and operatiue. It is true that the Apoſtle Paul ſpeaketh of the laſt, as appeareth,Gal. 5. 5. 6. Galathians 5. 5. 6. Circumciſion auaileth nothing nor vncircumciſion, but faith which worketh by loue. But the Apoſtle Iames No oppoſition betweene the Apoſtles. I am. 2. 19. Great difference betwixt a liuing faith and a dead faith. ſpeaketh of the firſt, namely, hiſtoricall, as appeareth in the 19. verſe of this ſecond chapter; which he calleth the faith of diuels. So then they both ſpeake the truth, the one that we are iuſtified by faith onely without workes, ſpeaking of a liuely faith; the other, that we are not iuſtified by faith onely, ſpeaking of a dead barren, and counterfet faith.

The ſecond queſtion to be ſcanned is, what iuſtification the Apoſtle Iames meaneth; for there is a twofold iuſtification, as there are ſundry ſorts of faith. Firſt therefore we are iuſtified before God of which iuſtification the Prophet Dauid ſpeaketh, Pſa. 32. 1. 2. Bleſſed is that Rom. 43. Pſal. 32. 1. 2. man vnto whom the Lord imputeth not his ſinne. Of which righteouſneſſe and iuſtification the Apoſtle Paul ſpeaketh, who ſaith, That Abraham beleeued, and it was Gods promiſe a ſufficient ground for iuſtifying faith. counted vnto him for righteouſneſſe. The other iuſtification is before men, which we haue by workes, they being as euidences that we are righteous before God. Of this iuſtification doth the Apoſt Iames ſpeake: for Abrahams offering vp of his ſonne could not be the cauſe of his righteouſneſſe before God; for 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 follow faith, as appeareth in the 18. verſe,Iames 2. 18. In nature cauſes of things go before their effects. where he ſaith thus, Shew me thy faith out of thy workes, and I will ſhew thee my faith by my workes. Beſides, the author to the Hebrewes declareth that Abrahams obedience and ſacrifice was a worke following faith, for he ſaith, That by faith Hebr. 11. 17. Abraham offered vp his ſonne Iſaacke. Workes then that follow Iuſtification cannot be the cauſes thereof; wherefore the Apoſtle Iames muſt needs ſpeake of Iuſtification before men, and not before God.

The fourth queſtion to be ſcanned, is touching the perſons with whom they haue to deale; a diſtinction is very apparent.Rom. 103. The Apoſtle Paul was to deale with phariſaicall hypocrites, and Iewiſh teachers, who held and taught, that vnleſſe they obſerued the law of Moſes, they could not be ſaued. But the Apoſtle Iames was to deale with carnall libertines and Epicure-like profeſſours, who boaſted of a barren faith, and neglected to bring forth the fruits of righteouſneſſe. Many there were that vpon the preaching of faith, gaue libertie to the fleſh, and thereby became the ſeruants of corruption, as the Apoſtle Peter witneſſeth,2. Pet. 2. 18. 19 therefore there muſt needs be neceſſitie of their ſeuerall doctrine, and no oppoſition in it: the one being to deale with ſuch as too much preferred workes: the other being to deale with ſuch as too much neglected them. From whoſe 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.

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

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

Secondly, knowledge 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 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 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 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 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.

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 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.

FINIS.