Apostle calles his good purpose Rom. 8.28 yea to shew the freenes of this grace it is thence denominated and called the election of grace Secondly the meanes of this calling which in the Lords hands are diuers whereof some prepare to calling othersome are instruments of it as first the reading of the Scriptures seruing to begeâ—â— generall historicall faith Secondly afflictions in bodie goods name friends or otherwise tending to humble a man and prepare his heart as soft ground Thirdly the denouncing of Gods iudgements and threats of the law which sends to hell but giues no grace these are generall preparatiues others are instruments to effect inward calling as the preaching of the glad tidings of the Gospell which is the most principall and effectuall meanes of this speciall and effectuall vocation and to this Paul ascribes it as 2. Thess. 2.14 whereunto he called you by our Gospell that this is true consider a two fold worke of this Ministerie when it is powerfully applied to the hearts of men First it openeth the very heart of a man and laies him out to the beholding of himselfe shewing him that by his detestable sins he hath made himselfe more vgly in Gods eyes than any Toade can be in mans whereby he is prepared not to lie asleep in this estate but vnto the second worke which is to apprehend and applie the blood and merits of Christ exhibited in the Gospell for the washing and bathing of his sinfull soule that so he may be saued from wrath Thirdly the persons that are called those are mentioned Rom. 30. namely those whom hee had before predestinate those he called which seemes to be expounded in Acts 13.48 So many as were ordained to life euerlasting beleeued that is were called vnto the faith all therefore are not called It pleaseth some to teach another doctrine namely that God for his part calls all men effectually and giues them a power to beleeue if they will but the difference say they is in the will of man to prooue which they bring this comparison The Sunne shines on waxe and clay equally the waxe is softned but the clay is hardened But this is not true out of the Scriptures for it is not giuen to all to vnderstand the mysteries of the kingdome Matth. 13.11 these things are hid from most of the wise of the world and reueiled vnto babes Matth. 11.25 Knowledge is giuen to some not to others and consequently faith for they which haue not knowne cannot beleeue Fourthly the time of this calling The particular time of any mans calling is not reueiled but laid vp in the secret counsell of God in whose hands times and seasons are yet the extent of the time is large enough though stinted euen the time of this life some at the sixt houre some at the ninth and others at the eleuenth c. but not after because that then all means of calling men cease Now because men know not the date of their daies it behoues them out of hand to striue to enter not to deferre from day to day alleaging that some are called at the twelfth houre but accept of the Lords call while it is yet the acceptable time If the Lord now say Seeke my face let thy heart answere as an eccho which â—akes the word out of the mouth thy face O Lord I will seeke Psalm 27.8 such a pleasant harmonie God is delighted with If he say as the Prophet speaketh Behold now my people they are presently readie to answere Behold now our God and the rather because the Lord will be free and not stinted by thee that either he should call thee in thy crooked yeeres or not at all he will not be prescribed vnto extraordinarily to call thee at the twelfth houre as he did the theefe on the crosse when thou howlest vpon the bed of thy sorrow and gaspest vpon thy death-bed Therefore while it is called to day let vs heare the voyce and harden our hearts no more Fiftly wherein doth this effectuall calling stand Both in the outward and inward calling because the former is often in the meanes giuen to Nations people men at least to make them without all excuse but the second being secret and inward whereby the Lord makes a mans heart inwardly answere the outward calling possesseth him with a willing mind stedfastly to beleeue in the Lord Iesus and with an endeuour to please the Lord in all things thus is the heart pearced Psal. 40.6 the heart of stone changed into an hart of flesh that is made tractable and pliable Ezech. 11.19 and an heart which is a sacrifice accepted of God such an hart was Lydiaâ— Act. 16.15 when God had opened it it was heedfull and attentiue to the words of Paul this hart can rellish the sweete promises of the Gospell and no other Sixtly the excellencie of this calling which wee shall perceiue by these considerations First in that it is a great work as was the creation of man at the first Rom. 4.18 so the Apostle maketh it 2. Cor. 4.6 he that at the beginning called light out of darknes the same hath shined in our hearts c. that as God cals the first time and dead creatures come foorth to life so with no lesse powerfull voyce the Lord cals the second time the heart of man dead in sinne and it is quickened with the life of God Secondly this effectuall calling goes beyond the worke of our creation for here a man is taken out of the first Adam and set into the second and at the same instant power is giuen to beleeue being in time both together though in order faith is first and then ingrafting wherein is not onely a bare priuation as in the creation when God called things that were not as though they were but here is a plaine resistance and rebellion God calling not onely things that are not but things that would not and refuse to be Thus to raise a man out of the blood of Christ is more than to raise Eue out of Adams side to raise a dead soule from the death of sinne farre more glorious and powerfull than to raise a dead bodie from bodily death to raise a man to supernaturall life farre greater than to a naturall onely Thirdly this calling ratifies all our couenants with God Men in their Baptisme enter couenant with God but often start from it and will not stand to it so as the couenant is onely made but when as a man is effectually called the couenant is not onely made but truly accomplished and that on mans part Vse Seeing we are called of God himselfe in the ministerie of the word for Paul calles it Phil. 3.14 an high calling we must labour to ioyne the inward calling with it which is higher than that by hauing first a griefe because we cannot beleeue secondly a readie mind thirdly an endeuour to beleeue fourthly a sorrow because we beleeue no more and faile so much in the seruice
person no vnrepentant sinner can be partaker of but onely the Church of the first borne as in Heb. the 12 whose names are written in the booke of life and who receiue daily spirituall increase for howsoeuer in the Catholike Church there be two sorts of men professing religion the one of them that do vnfainedly beleeue and are sanctified the other of them who make a shew of faith but indeede beleeue not but remaine in their sinnes of the former doth the Catholike Church consist and not of the latter who are no members sâ—t into the head of this body though they may seeme so to bee Secondly this confuteth the Romish Church who teach and hold that a reprobate may be a member of this Church Thirdly that none can bee the head of this Church and Catholique congregation but onely Christ for he only knoweth them who and where they be thorough the face of the whole earth not the Pope or any other creature hath any headship ouer this companie who are giuen and properly appertaine vnto the Sonne of God Fourthly that this Catholique Church is inuisible and cannot by the eie of flesh be discerned for what eye except of faith can see or discerne the depth of Gods election or whom he hath effectually called yea and who can infalliblie determine of the things that are within a man and therefore this is a matter of faith not of sense an Article of our beleefe not the obiect of our sight seeing faith is an euidence of thinges not seene which againe ouerthroweth that Romish doctrine which teacheth that the Catholike Church is visible and apparent vpon earth and so destroy that Article of our faith Fiftly that this Catholike Church being preserued by God the Father to life euerlasting cannot vtterly perish and bee dissolued all other congregations and particular Churches being mixed and the greatest part not predestinate may faile yet this cannot be ouercome Rom. 11.7 this election of God shall obtaine though the rest be hardened The gates of hell shall not preuaile against the faith of the Church because faithfull and true is hee that hath spoken and who will preserue in this Church a succession of wholsome and sound doctrine and heauen and earth shall be sooner dissolued than on iote of the same shall faile and perish But though that faile not the Church may fall from that and so faile That particular Churches and of them the most famous haue been ruined yea and fallen away and so may doe is euident by the Churches of Ephesus Corinth Galatia c. and no maruell seeing these consisted euer of mixed persons but the Catholique Church consisting onelie of a number elected and called though it also not being as yet without wrinkle may erre and faile in some smaller points yet being preserued by God to life cannot possibly faile in the maine and foundation This doctrine affordeth strong consolation to the elect of God both in regard of their frequent falles and infirmities whereby they might feare to cast themselues quite out of fauor as also in regard of the manifold assaultes and bickerings which in the world they doe and shall endure whereby they might seeme to the outward veiw to perish yet the truth is neither of both need so dismay them but that their faith and hope may still bee reuiued and strengthened seeing they are preserued to saluation Sixtly here are better notes of a true Church then the Papistes Antiquity Succession Multitude c. which can bee no notes Frst for Antiquitie in the beginning was a true Church but no Antiquitie Secondly succession failes for what men soeuer are called and sanctified are the Church Thirdly multitude no note for if there be a calling and sanctification of men there is a Church be there many or few But the true notes are the meanes of calling to the faith by the doctrine of the Prophets and Apostles and obedience thereunto proceeding forward in sanctification euen vntill death without which notes none can truly say they are of the Catholique Church By which we may know the Church of England to be the true visible Church of God called and sanctified in the truth Ioh. 8.31 Now to proceede wee are in the next place to intreate of the order which God obserueth in bringing men by degrees to life euerlasting And first of the calling mentioned which is a worke of God who of his meere fauour and grace calleth vile and miserable men out of the world and inuiteth them to life euerlasting to vnderstand which we must know that the calling of God is two fold The first is generall when God calles a whole Nation kingdome and countrie that is when hee offers them saluation in the meanes as when hee sends his word amongst them affordes them the Sacraments to seale the Couenant giueâ— leaue to approch him in prayer and all this in the Ministrie of men that man might call man yea when hee vouchsafeth priuate meanes farre inferior to the former yet often seruing for a generall calling aâ— is the reading of the Scriptures yea of mens writings and some time reportâ— as in Rahabâ— example and the woman of Samaria by these meanes the Lord generally calleth men offering but often not giuing grace offered in great iudgement turning away from a froward people If God offer but giue not grace it is a deluding of men No for first a man was once able to receiue it secondly hereby hee maketh them without execuse whom he will destroy thirdly hereby he keepes the wicked in outward order Vse Considering to be called of God is the first step to life euerlasting and we in this Church of England are thus called it remaines that euery man should answere this calling How shall this be done Frame thy heart to answere God as Dauid did when God bad him seeke his face Thy face O Lord will I seeke see also Marke 9.23.24 of the father of the possessed child and Psal. 40.6.7 wheÌ„ Dauids eare was pearced hee answered Lord I come this ought to be the Answer of our hartes to the Lords voice sounding in the Ministry The second calling is more speciall when grace is not only offered but giuen also by God thorough the effectuall working of his spirit in our hearts which is the beginning of grace in vs hee himselfe laying the first foundation of it by giuing power to receiue the word to mingle it with faith and bring forth the fruites of new obedience for the better conceiuing of the nature of it consider sixe pointes First the ground and foundation of it namely Gods eternall free election of vs vnto life euerlasting as 2. Tim. 1.9 when I say free I exclude not only whatsoeuer man can imagine within himselfe as vaine in procuring such good vnto himselfe as not of works saith Paul least any should boast but also placing the ground of all our good out of our selues in the counsell of God which the
was the seuenth from Adam Here two questions are to bee answered first whence had Iude this historie seeing it is no where recorded in the Scriptures and how knew he it to be Enochs I answere two waies first he either had it and learned it to bee his by some tradition which went from hand to hand or else written by some Iew or secondly he learned it out of some booke which went vnder Enochs name then extant in the daies of the Apostles though now lost it is certaine that one of these waies hee had it Hence the Papists gather that the Iewes had vnwritten traditions and consequently all their traditions are to be obserued Ans. We denie not all vnwritten traditions of which some are true and profitable but wee renounce and denie all those traditions which are made articles of faith rules of Gods worship necessarie to saluation for all such doctrines are written in the books of the Prophets and Apostles which containe perfect direction and rules concerning faith manners of which kind the Romane Church holdeth their traditions to be this is of another kind it being no article of faith nor necessary to saluation to knowe whether Enoch writ this prophecie or no. Againe from the second answere others who are no Papists conclude that some bookes of Canonicall Scripture are perished and lost But this is vntrue for then first the fidelitie of the Church which is the keeper of these Oracles should be called in question and secondly in the bookes Canonicall extant not one sentence or tittle no not the sense of any sentence is lost how then should whole bookes come to be lost It is alleaged that the books of Salomon are most of them lost Answ. The bookes of Salomon which were lost were bookes of humanitie and Philosophie for hee writ of all beasts birds trees euen from the Cedar in Libanus to the hyssop vpon the wall the books of humane truth might faile but no part of Canonicall Scripture Ob. Mention is made in the Scripture of the bookes of the Chronicles of the Iewes or Kings of Iudah but these are perished Ans. They were politique histories as are the Chronicles of England or other Countries Ob. The bookes of Nathan Gad Iddâ— Shemaiah and other Prophets are perished Ans. All these as is though by the learned are contained in the bookes of the Kings Chronicles and Samuel Ob. This book of Enoch is lost Ans. First it is doubted whether it was a booke or no or went by a tradition Secondly if it was a booke it was no part of Scripture for Moses was the first penman of Scripture who liued long after Enoch The second question why doth the Apostle make choise of this testimonie of Enoch rather than some other Prophet Answ. Himselfe giueth two reasons First he was the seuenth from Adam it is therefore an ancient testimonie to be receiued and reuerenced for the antiquitie but withall it sheweth what is true antiquitie namely when a doctrine of religion can bee prooued from some Prophet or Apostle for this testimonie was a prophecie and therefore that antiquitie which the Church of Rome challengeth to her religion and doctrine is but counterfeit because they are not able to iustifie the maine pointes thereof from any Prophet or Apostle yea in these wherein they dissent from vs they cannot bring their proofe and descent from within the first hundred yeeres after Christ. It is then a vaine plea and false pretence of them to boast of the antiquitie of their religion The second reason is in the word prophecied for Enoch spoke not this of his owne head or motion but from God for no creature Angell or man can foretell things to come it being a prerogatiue properly belonging vnto God Ob. Yes but the learned Physition can truely foretell the death of the patient to come Ans. He doth not properly herein foretell a thing to come for the death of the partie is present in the signes and causes of it Ob. But the Diuell could foretell Sauls death 1. Sam. 28.19 To morow shalt thou be with me and thy sonnes Ans. The Diuell could not properly foretell it but might see it in the causes and signes Againe hee might speake so to Saule because God had made him an instrument for the execution of that iudgement and destruction so as God only properly foretelleth that which is simply to come and no man or Angell The second point is the testimonie it selfe Behold the Lord commeth c. In which obserue three points first the comming of the Lord secondly the iudgement of the Lord thirdly the cause of it in the 15. verse To giue iudgement against al men c. First of the party comming Behold the Lord commeth Where the Apostle speaketh in the time present which is put for the time to come which forme of speech sheweth the certaintie of Christs comming to iudgement who shall as certeinly come as if he were now alreadie comming Concerning which certaintie it may be demaunded first whence commeth this comming of Christ to be so certaine Ans. From the vnchangeable will of God which hath certainly decreed the same For he hath appointed a day in the which he will iudge the world in righteousnes And thus are all other the articles of our faith most certaine in that they are grounded on the vnchangeable will and word of God Secondly how or from whence may we know this will of God to be so certaine Ans. From the manner of propounding the doctrine of it wherein the euidence of the spirit plainly appeareth saying peremptorily the Lord commeth euidently expressing the certaintie as if it were now present And the same may be spoken of the whole scripture which in it selfe is most sure and certain because it is the most vnchangeable will of God but how do we know it so to be will some say I answere by the euidence of the spirit the authoritie puritie maiestie effect and ends of the doctrine it neede not seeke euidence elsewhere than from it selfe not from man or the Church it selfe The Romish Church confesseth it is of it selfe and in it selfe sufficiently certaine but not to me or thee except the Church say so but this is a false position The Scripture is certaine both in it selfe and vnto vs and we know it so to be though neuer a man would acknowledge it the heart seasoned with grace will make the mouth confesse it Secondly the Apostle speaking in this forme he commeth for he will come wee learne to set before our eyes the comming of the Lord Iesus to iudgement and to make account of euery present day as the day of his comming the Scriptures euery where commend watchfulnes vnto vs which is to do nothing else but to make reckoning continually of this day But some will say we cannot make account daily of it for we see it commeth not neither may we enquire into the time of it Answ. Although wee cannot exactly
of God which if we want we must labour for thē and if wee haue them be thankfull vnto God for them 2. Vse Learne the dutie laid downe by the Apostle Ephes. 4.1 that we should walke worthie of our calling To doe which first we must looke that we frame our liues holily being holy in our whole conuersation as he that hath called vs is holie Secondly there must be the same end of our liues which is of Gods calling that is to bring vs to heauen The end of our being in the world is to be called out of the world and as Abraham to obey God as looking for a citie in heauen not made with hands Now we proceede to the second step of life eternall which is sanctification this name is taken from the Latins and by it is vnderstood Regeneration renouation new creation and to be sanctified is to be made holie and be borne anew That wee the better know this grace consider sundrie points First what sanctification is It is an inward change of a man iustified whereby the image of God is restored in him For the opening of which description marke that first I call it a change of a man to put a difference betweene it and ciuill conuersation which is a gift of God likewise as this is but farre different from it because this onely restraineth the corruption of the heart whereas sanctification reneweth the heart and thus the gifts of God are of two sorts first restraining which doe keepe in the wickednes of the heart such as are all ciuill vertues Secondly renuing or altering the minde which not only represseth but abolisheth corruption of this kinde is sanctification Secondly I call it an inward change namely in the minde will affections as working vpon the inward corruptions and lusts of the heart to distinguish it from outward sanctification which a wicked man may haue whereby he reformeth his outward man and cariage by the ministerie of the word such are they whom the Apostle speakes of Heb. 10.27 which tread vnder their feet◠the blood of Christ whereby they were sanctified namely externally this is of another kinde working the inward change of the heart Thirdly I adde of a man iustified for two causes first to shew that iustification and sanctification are two diuers gifts of God and their difference may appeare in three things first in that iustification is out of a man sanctification is within him Secondly iustification absolues a sinner and makes him stand righteous at the barre of Gods iudgement sanctification cannot doe this Thirdly iustification brings peace of conscience so doth not sanctification but followeth that peace Thus the Apostle hath them distinct 1. Cor. 6.11 Ye are washed ye are iustified and sanctified as also 1. Cor. 1.30 Christ is made to vs righteousnes and sanctification Secondly because iustification goes with sanctification though iustification be before in nature yet they are wrought at the same time For when God accepts a mans person then is hee made iust who is also sanctified Fourthly I say the image of God is hereby restored the which that we may know wherein it consisteth consider the three-folde estate of man the first of innocencie the second after the fall and the third vnder Christ. First in innocencie man had three things first substance of bodie soule secondly the faculties of soule as reason and vnderstanding thirdly the image of God standing in the conformitie of the whole man to the will of God Secondly in the state after the fall man hath two of these first substance of bodie and soule secondly faculties as before But the third is wanting standing in righteousnesse and holinesse and in stead of it is found in euery man original sinne which distempereth and disordereth the whole man his minde will and affections and carrieth him against the will of God In the third condition vnder Christ wee haue three things first substance of bodie and soule secondly faculties of the reasonable soule thirdly a new created holines and righteousnesse before lost but now restored by grace aboue nature and this is a renewed conformitie to the will of God and the image of God againe restored Where note that sanctification is such a gift of God as changeth the man not the substance of the bodie or the faculties of the soule but the corruption disorder and sinfulnes of man it rectifieth but abolisheth not affections if a man be of sad disposition it neither increaseth nor taketh away but moderates his sorrow and keepes it in order so if a man bee of a merrie disposition it depriues him not of his mirth but corrects it that it exceede not so in Choler and other complexions Then those that feare to labour in their sanctification because then they must be solitarie sad and cannot be merrie and those that thus obiect against those who endeuour ouer their owne reformation may see themselues deceiued seeing it onely tempereth the affections to such moderation as becommeth holines The second point is Whence haue we our sanctification whether from our parents or from what originall No it cannot flow from the parents no although they be holy Iob. 1.13 the new birth is not of blood nor the will of flesh nor of man for parents must bee considered two waies first as they are men children of Adam Thus they bring their children and conuey no more to their children than Adam did which is nature together with the corruption of it Holy parents haue no sinne for it is mortified in them therefore they cannot deriue it to their children Notwithstanding their sanctification they conuey the nature and sinne of Adam which comes thus to passe God in the beginning gaue this law that whatsoeuer Adam receiued he should receiue it for himselfe and his posteritie and whatsoeuer he lost he should lose from himselfe and all his posteritie by vertue of which law parents sanctified bring foorth children vnsanctified which may appeare by this cōparison Take wheate make it as cleane as you can sow it and it will come vp not as it was sowen but in stalke blade and eare and it brings vp as much chaffe as euer it did though none were sowen with it what is the reason hereof but onely the order set in nature by God at the first So parents let them be neuer so holie by vertue of the former lawe bring foorth vnholie children Secondly parents must be considered as holy men sonnes of the second Adam by a second birth and thus they produce not their children nor deriue their holines into them although their holinesse may be a meanes to bring them within the Couenant Whence note that the soule of the child is not deriued frō the soule of the father as the body is frō his body for then shuld they haue the same properties with the soule of the parents so euery regenerate man should deriue a regenerate soule vnto the infant which is false
request to God only in the alone mediation of Christ. The second maine poinâ— of Religion out of this ground is this That religious worship is due to God alone for wee may not giue apparance of religious worship to creatures Cornelius is reprooued for giuing to Peter excesse euen of ciuill worship Acts 10.25 for he knew Peter to bee a man and not God and so seemed to mingle a kinde of religious worship with ciuill This is a maine ground also which whosoeuer denieth he holdeth noâ— the head Christ Col. 2.18.19 The Aduersaries of this ground also are the professed Papists who worship Saintâ— and Angels not onely by kneeling before them but praying also vnto them which cannot be denied to bee a religious worship seeing it attributeth vnto them to heare the prayers of all men 〈◊〉 all times in all places yeâ— and to know the hearts of men vpon earth Secondly they maintaine religious worship of Images they goe on pilgrimage vnto them offer Incense creepe vnto them and kneele before them Yea they worship the Crucifixe with the same worshippe whereby they would adore Christ if hee were liuing vpon earth as also the reliques of Saints Out of all which wee see what to thinke of that Church which onely hath the name of a Church she holdeth not the head Christ seeing for so many hundred yeeres she hath displaied her fornication in worshipping Saints Angels Images and the Virgin Mary so as her Bill of diuorcement is iustly giuen her 2. Thess. 2.10 Reuel 13.8 from whom we must separate if we would not partake with her in her plagues The sixth ground of practise is Esai 8.13 Sanctifie the Lord of hostes which words contain the substance of the third Commaundement in which consider first the meaning secondly the weight thirdly the Aduersaries For the meaning A thing is said to bee sanctified two waies either when it is made holy or when it is acknowledged to bee holie Now this latter must bee heere vnderstood for Gods name cannot be made holie which is holinesse it selfe and the first cause of all holinesse but it is sanctified of vs when wee acknowledge it holie and this our sanctification of God either respecteth God himselfe or the gifts of God Our sanctification of God himselfe the thing intended in this ground is done two waies first when in our mind we acknowledge and praise him in his attributes of wisedome mercie louing kindnes power prouidence and such like 1. Pet. 3.15 Sanctifie the Lord God in your hearts that is acknowledge him in his wisedome power and other his attributes Look as good subiects speaking of and mentioning their Prince will put off their hats in reuerent opinion of him so we religiously should thinke and speake of these Iob fearing only and but suspecting that his sonnes in their feastings had dishonoured this name of God sanctified them When Hezâ—kâ—â—h heard the blasphemies of Rabshakâ—h against God be humbled himself rent his cloathes and put on sackcloath 2. King 19.1 Yea wicked Ahab hauing heard though falsely that Nabâ—â—â— had blasphemed God he rent his cloathes and proclaimed a fast which sheweth whatsoeuer his fact was the vse and manner of holy men in his time when Gods name was dishonoured and blasphemed Secondly wee sanctifie God himselfe when wee with reuerence acknowledge his titles as God Lord Iehoua Father Christ Iesus Holy Ghost and not without religious and obedient affection speaking or thinking of them Our sanctification of Gods gifts which are many as the Word preached Prayer Sacraments Meate Drinke and all things seruing for the good of bodie or soule is not by giuing or adding any holines vnto them which in themselues are all holie but when we acknowledge them holie by preparing our selues to a holie vse of them and vse them accordingly with good conscience for euery creature of God hath a double vse first a lawfull vse when God permits a general vse of his creatures thus all may vse meate drinke apparell c. Secondly a holy vse when a creature in his lawfull vse is vsed in a holy manner for this includeth the former though that may be without this For example all the Iewes kept the Passeouer lawfully but onely those celebrated it holily who prepared themselues according to the commandement which holy vse is obtained by the word and prayer 1. Tim. 4. The word directeth vs to vse these gifts of God in obedience and prayer obtaineth grace to vse them according to the worde vnto which holy vse of Gods creatures we are to be mooued by these reasons first we must distinguish our selues from the bruite beasts the swine in the forrest â—â—teth vp the maste but looketh not vp to heauen no not to the tree whence it falleth Secondly because we haue lost our title to all the creatures in Adam which onely is in this vse restored Thirdly because they are the gifts of God we must thus acknowledge them to be his and in him learne to vse them Fourthly that vice may auoide the common abuse of them whereby hee is prouoked to displeasure The second point is the weight of this ground which may appeare in the conâ—â—â—rie seeing the blasphemer doth what hee can to ouerthrow the Godhead it selfe whence euery such one is called by such a name as signifieth a 〈◊〉 of God or one that thrusteth God thorough and therefore the sanctification of God is a ground of moment Secondly the first petition of the Lords Prayer is sanctified be thy name wherein wee are taught to preferre and pray for the hallowing of Gods name before our own saluation Thirdly the scope of the third CommandemeÌ„t is the same which whosoeuer obserueth not reuerseth both the former And lastly the Lord is so iealous of his glorie that he will bee sanctified of all them that come neere him else hee will sanctifie himselfe in their confusion Leuit. 10.3 Thirdly The Aduersaries of this ground are first though by Gods mercie the religion of the Church of England is no aduersary vnto it yet the liues of the most fight against it for although when we mention earthly Princes wee can vse all reuerence yet Gods name is most fearfully abused and tossed in wicked mens mouthes by oathes and cursed speakings besides that many abuse the same to Charmes and Spels in their sorceries and men thinke all is well because herein they vse good words but the truth is the better the words be the greater is the sinne yea it is noted to be a signe of a low and base spirit not to sweare and blaspheme vpon any occasion many souldiers thinke they cannot be couragious enough vnlesse they pierce God rent Christ by detestable oathes such as would cause wicked Ahab himselfe to rend his cloathes at the hearing Secondly the great aduersarie is the Papist and that diuers waies first in that they teach that the very doing of some worke is a sanctification of God as the outward worke of
make account of that daye of generall iudgement yet may we well reckon vpon the day of our particular iudgement and the day of our owne death that so wee may be fitted thereto For as this shall leaue vs so that shall finde vs. A necessarie doctrine and dutie to be enforced in these drowsie daies wherein euery man almost putteth off the euill day and maketh league and couenants with death and hell the young man presumeth of length of daies the olde man dreameth he may liue one yeere longer both of them deferre hereupon their repentance in that they both are of one minde namely that their Master will yet deferre his comming Thirdly we must not only carrie within vs a conceit and opinion of this day but also must be inwardly affected with it that we may walke in awe and reuerence before God in regard of it 2. Cor. 5.11 Knowing therefore the terrors of the Lord we perswade men c. Now in the latter part of this verse the attendants of the Lord in his comming are mentioned in these words With thousands of his Saints which must be vnderstood not only of Angels but men also 1. Thess. 3.13 at the comming of the Lord Iesus Christ with all his Saints Qu. How can this be and how shall the Saints come with him Ans. All men shall rise with their owne bodies good bad at the sound of the Trumpet then shall the Saints be taken vp into the clowdes to meete Christ and shall be made a part of his attendance but the wicked shal stand vpō the earth wishing the mountaines and hils to fall vpon them and hide them from the presence of the Iudge Which affoordeth a most speciall comfort vnto all them who know themselues to be the members of Christ they shall not need to be dismaied at that day nor feare the face of the wicked seeing they shall be receiued in the clowdes into fellowship with Christ before the iudgement begin which manner of proceeding the Apostle hauing described concludeth with the same Wherefore comfort your selues one another with these wordes vers 18. Here also may bee noted the power maiestie and omnipotencie of Christ in his second comming although his first comming was base and in the forme of a seruant now he shall come with many millions of Angels and Saints whom all creatures cannot resist let no wicked man thinke then either to absent himselfe or escape his fearefull wrath the only way to auoide it is in thy life time to meete him by repentance Vers. 15. To giue iudgement against all men and to rebuke all the vngodly among them of all their wicked deedes which they haue vngodlily committed and of all their cruell speakings which wicked sinners haue spoken against him THe second point in the testimonie is the iudgement of the Lorde which together with the cause is in this verse described Concerning the iudgement wee must knowe that it is either generall or speciall both of them here mentioned the former in these wordes To giue iudgement against all men the latter in these words following And to rebuke all the vngodly among them In the generall iudgement it may be asked how Christ can bee said to giue iudgement against all men seeing the Saints shall come with him and hee will passe no sentence against them Ans. The meaning is he will giue iudgement vpon all men for the godly shall receiue and heare a sentence but of absolution and amongst all men he will rebuke the vngodly all persons shall come vnto iudgement without exception of what age sexe or state soeuer they be This vniuersall iudgement teacheth vs first to redresse before this day come whatsoeuer within vs would when it commeth confound vs for euery man must appeare in his owne person no Procter shall be allowed to speake or solicite for any man the secrets of all hearts must bee disclosed and euery man shall receiue accordingly to that he hath done It standeth men therefore in hand to reforme things amisse before hand for they shall appeare nakedly euen as they are Quest. How shall this bee done Ans. 1. Cor. 11.21 Iudge thy selfe before hand and thou shalt not bee iudged of the Lord arraigne examine cast and condemne thy selfe sue for pardon as for life and death and thou shalt escape that fearefull iudgement For hee that confesseth his sinnes and forsaketh them shall finde mercie Prou. 28.13 Thus doe and mercie belongeth vnto thee Vpon the same ground Paul raiseth the same dutie admonishing all men euery where to repent because he hath appointed a day in which hee will iudge the worlde in righteousnes Act. 17.30.31 Secondly seeing there is a day of vniuersall iudgment seeke in the meane time to stop the mouth of thy conscience that it may then stand with thee to excuse and acquite thee and neuer dare to offend againe and wound it for it is a deputie Iudge vnder God which if it condemne thee much more shall God the great Iudge being greater than thy conscience Thirdly hence in all actions our care should be to approoue our hearts vnto God especially in hearing and speaking the word prayer vse of the Sacraments yea and all our endeuours should be to please and obey him who one day will giue an vpright sentence vpon them all Thus the consideration of the iudgement to come made the Apostle Paul endeuour to approoue all the actions of his life vnto God 2. Cor. 5.11 So Peter 2. Epist. 3.11 seeing all these things shall be dissolued what manner of men ought we to be in holy conuersation and godlines looking for the hasting vnto the comming of the day of the Lord The speciall iudgement is laid down in the next words and they containe two things first the persons who shall be iudged All the vngodly among them Secondly the manner of their iudgement in the word rebuke or conuince The persons are set out by their propertie of vngodlinesse which is a sinne directly against God and the vngodly man is he who denieth God the honour due vnto him of whom that we might the better know him the Scripture hath giuen fiue notes or properties as first that he knoweth not or acknowledgeth not the true God aright according to his word Psal. 10.4 All their thoughts be that there is no God that is they acknowledge him not in his presence prouidence iustice or mercie Secondly he subiecteth not his body soule and conscience to the laws of God in al things but taketh libertie to liue as hee list Iob. 21.14 They say to the Almightie Depart from vs we will none of thy waies Psalm 50.16 They hate to be reformed Thirdly in heart and life he dependeth not himselfe vpon the will power prouidence and good pleasure of God but on something out of God in himself or some other creature Abac. 2.4 whereas the iust man liueth by faith the wicked man exalteth himselfe and is puffed vp as bearing himself vpon
The faithfull could with ioy suffer the spoyling of their goods Thirdly wee must endeuour to shew all meekenes to all men vpon all occasions putting off all morositie waiwardnes and difficultie to bee satisfied and appeased Christs voyce was not life vp in the streetes he endured all wrongs forgaue all iniuries and all the members of his bodie put off likewise their wooluish dispositions they cease to be Tigers Lions Cockatrises and become Kids Lambes little children easie to be handled hardly offended and quicklie pleased which disposition we must put vpon vs. The third sinne walking after their owne lusts is fitly expounded in Eccles. 11.9 where the young man is ironically willed to walke in the waies of his owne heart and in the sight of his own eyes c. euen so these men liue in their sinnes according to the leading and lusting of their owne corrupted hearts which sin is before in the fourth verse touched and somewhat also is further to bee spoken of it in the rest of the Epistle Our contrarie dutie is two-fold first if at any time by frailtie we fall into any sin neuer to goe on in the same but break it off and returne vnto God for to walke after his owne hearts lusts is a note of a wicked person and an enemie of God Psal. 68.21 Surely God wil wound the head of his enemies and the hairie paâ—â— of him that walketh on in sinne Secondly wee are to frame our liues cleane against the lusts and inclinations of our owne hearts waging battell continually against them euer crossing and thwarting them Rom. 13.14 Take no thought to fulfill the lusts of the flesh Galath 3. They that are Christs haue crucified the flesh with the lusts therof for whosoeuer beleeueth truly the pardon of his sinnes by Christs death cannot but mortifie the lusts of his wicked heart besides that the whole course of Christianitie is nothing else but a continuall conuersion and turning vnto God The fourth sin Whose mouthes speake proude or swelling things That is they boast themselues of knowledge holines and things not to be found in theÌ„ The same with the Diuels sinne Luk. 4. All this will I giue thee for they are mine and I giue them to whom I will wherein he sheweth himselfe the father of lying and boasting It is noted also to bee the property of Antichrist as to whom was giuen a mouth which spake great things and blasphemies Reu. 13.5 which was meant of the Emperour indeed but so as the second beast which is that Antichrist should doe all things which the first beast could doe before him ver 12. It is also the noted vice of all heretikes and seducers 2. Cor. 10.12 to exalt and praise themselues The contrarie duties are first In common speech neither to praise nor dispraise our selues for vanitie lurketh in both besides that modestie will not suffer the former and the latter is to occasion others to praise vs which is but vanitie Secondly when in speech wee compare our selues with others our equals wee must euer thinke and speake better of them than our selues Phil. 2.3 Let euery man esteeme other better than himselfe Paul comparing himselfe with the Apostles said he was the least of them all because he had been a persecutor 1. Cor. 15.9 Thirdly if any speake of his owne wants when iust occasion is offered hee must speake euen the most against himself As Paul that he was the head and chiefe of all sinners Fourthly if a man vpon iust occasion bee moued to commend himselfe first he must doe it in all humilitie and modestie so Paul speaketh of himself in another person 1. Cor. 12.1 I knew a man in Christ which was taken vp into Paradise c. And in nothing was I inferiour vnto the very chiefe Apostles though I be nothing vers 11. The fifth sinne Hauing mens persons in admiration The word person in scripture signifieth the face and outward apparance of a man and consequently the things belonging vnto the person as riches honours dignities for the which these false teachers haue men in admiration Qu. Is it not lawfull to admire a Prince or other Potentates at all Ans. Yes but when men admire them only for their person riches honours nobilitie without respect of the feare of God or true vertue this is vnlawfull and the sinne of these men wherein is also included the contempt of the religious poore yea and also of the rich themselues if they trulie feare God Iam. 2.1 My brethren haue not the faith of our Lord Iesus Christ in respect of persons teaching vs that it will not stand with true Religion nor with the faith of Christ to honour men only because they are rich or noble First note here that no man carrieth so base a minde and such slauish affections as the proud ambitious person he magnifieth the great man and is seruilly addicted vnto him euen for outward respects not esteeming him for that which is indeede worthie to be respected Secondly the condition of great men for the most part is miserable who haue many to admire them but few to amonish them rich men are admired for wisedome whereas the same men if they were poore would carrie away no praise thereof Ahab had foure hundred false prophets who thus admired his person but onely one Micha who faithfullie admonished him Thirdly our dutie is to honour them that feare God rich or poore high or low it being a note of a childe of God to contemne a vile person that is a wretched sinner but to honour them that feare the Lord bee they neuer so base and yet the honourable much more if they bee found in the waies of religion The sixth sin Because of aduantage That is for profits sake where their couetousnes which before was touched is here againe taxed the effect of which affection is to blind the minde that it cannot iudge aright of persons or things it maketh a man account an enemie of God rightly honourable and to deeme the things below of highest regard Let vs weede out of our hearts this bitter roote of couetousnes which otherwise will so blind vs as we cannot truly discerne the people and things of God but take Egyptians for Israelites and accept of the red pottage in stead of the blessing Vers. 17. But ye beloued remember the words which were spoken before of the Apostles of our Lord Iesus Christ. IN these words the Apostle goeth about to answere an obiection that might be made by the Church after this manner We cannot bee resolued that these men against whom yee write are so vngodly as you would make them The answere whereto is framed in the 17.18 19. verses The effect of which is that in the last times there shall bee mockers and these be no other than the men of whom he writeth and lest they should yet doubt of the truth of that he spake he bringeth in the testimonie of the Apostles in the confirmation
both extraordinarie as 〈◊〉 calling was and personall ceasing with the persons of the Apostles So as if the Pope succeeded Peter in any thing it is in the denying of Christ it cannot be in founding the Church which was done to his hand so many hundred yeeres before him Vers. 18. How that they told you that there should be mockers in the last time which should walke after their owne vngodly lusts THis verse containeth the testimonie it selfe the preface of which was laid downe in the former wherein two things are to bee noted first the time when wicked men shall abound in the Church in the last time Secondly what maner of persons they are namely described by two properties first they are mockers secondly fleshly For the time It is called the last time which is the time from the Ascension of Christ vnto the end of the world It may be asked how could this be called the last time seeing it is sixteene hundred yeeres agoe Ans. It is so called for two causes first because it goeth next before the end of the world and shall be closed vp of the last day 1. Corin 10.11 To admonish vs vpon whom the ends of the world are come Secondly in regard of former times according to the seuerall ages of it in which God altered the condition of his Church and renewed his couenant from time to time vnto the same as first plighting it with Adam and afterward renewing it to Noah thirdly to Abraham often repeating it fourthly to Dauid fifthly at the returne out of the Babylonish captiuitie sixthly at the comming of Christ. But now Christ being come and that fulnes of time wherein the former prophecies are fulfilled and accomplished the shadows ceremonies are abolished the new couenant of grace established there remaineth no renewing thereof neither any other alteration of it but as Christ hath alreadie appeared in his humilitie by his first comming so nothing is to be expected now but his second comming in glorie and this is the proper and principall cause why this is called the last time Secondly concerning the persons of the vngodly meÌ„ they are described first to bee mockers These are described by Peter 2. Epist. 3.3 In the last times shall come mockers which will walke after their lusts and say Where is the promise of his comming that is those that shall scorne all religion and make a mocke of God godlines and godly men than which there is not a greater height of wickednes of whom Salomon speaketh as being so far gone that they are past all admonition and therefore would not haue them admonished and Dauid maketh this the highest degree of a wicked mans proceeding in his sinne to sit him downe in the chaire of scarners Psal. 1. Vse This part of the testimonie is most truly verified in our age First in the Romish Church whose religion setteth vp a plainâ— mockerie of God and of Christ of Scripture and of true religion First for Christ they make but a mocke of him the true Christ is a King and so they say but the Pope must controule him both in making lawes of his owne to binde the conscience as also in adding and detracting from Christ lawes what hee will the true Christ is a Sauiour but they make euery man a sauiour of himselfe by meriting saluation for they teach that Christ merited that we might merit our own saluation yea the true Christ is a Mediatour but yet Saints must bee intercessors and his Mother whom they intitle the Queene of Heauen must commaund her sonne by the right of a Mother to heare their prayers and forgiue their sinnes what is this but to make his Mother Mediatour in his stead Secondly as for the Scriptures they renounce the originall Bible and the Greeke and Hebrew text as corrupt and will admit of none as authenticall but the Latin translation yea and of that allow no sense but that which the Pope authoriseth and setteth downe what is this else but to make a mockerie of the Scriptures no Bible no sense will serue nor must stand but the Popish sense which is indeed to reduce all scripture to the Popes will and determination Secondly if wee come home to our selues we shall finde this scripture verified among the swarmes of Atheists which make but a scorne of the word and Religion tell any man almost of his dutie he will be readie to say How know you these to be Moses writings and these to bee the Apostles writings which goe vnder their names and may not falsehood bee written as well as truth These are most prophane and blasphemous scorners but such as were prophecied of before by the Apostles themselues Againe amongst those that professe religion are many scorners that let a man make but a shew of goodnes and begin to make conscience of his waies if he will not blaspheme and sweare as he was woâ—â— if he will not drinke with the drunkard if he refuse such companie as he conuersed with before or will not doe as others doe hee is presently condemned for a precise foole or with such reprochfull tearmes how then is not this prediction of the Apostle accomplished when euen the performing of morall duties yea and such as stand by the lawes of God and the land is scoffed at as a blemish When scorners are so rife and bold euen in the face of the Church when where God hath his little flocke the diuell hath a large kingdome let vs not be offended too much when we heare and see these scorners but then acknowledge the accomplishment of this prophecie and contrarily loue and reuerence the word of God as a most pretious treasure The second sinne whereby these vngodly men are described is that they walke after the lusts of their owne hearts wherein two things are included first that these vngodly men shall haue their hearts filled with vngodly lusts Secondly that they shall walk after these lusts Concerning the former sundrie things are to be knowne First what this lust or concupiscence is Ans. In the Scripture it is of two sorts either originall or actuall or it may be considered two waies first as it is the fountaine or ofspring of all other sinnes or secondly as it is a fruite of the corruption of our hearts The former is an impotencie of the heart whereby it is inordinatelie disposed to the desire of this or that euill of which Iames speaketh chap. 2.14 Euery man when hee is tempted is drawne away by his owne concupiscence hence is the whole corruption of the heart or originall sinne called lust because it principally sheweth it selfe in these lusts The latter is actuall lust that is euery inordinate and euill motion of the inner man against the law of God which proceedeth as a branch or fruite from the fromer roote Rom. 6.12 Let not sinne raigne in your mortall bodies that ye should obey it in the lusts of it where by lusts are meant
the flames and motions of lusts springing from the former fountaine This lust I call first an inordinate motion to distinguish it first from a holy lusting in the regenerate Dauid lusted after and desired the commandements of God yea aboue gold and siluer and there is a lust of the spirit against the flesh as wel as of the flesh against the spirit Secondly from a naturall lusting which is an appetite after meate drinke c. which in it selfe is no sinne Lazarus desired without sinne the crummes vnder Diues his table These lusts then are not to be condemned but only lusts inordinate Secondly I say euery euill motion because lust in the Scripture comprehendeth all thoughts and motions against Gods law so is the Commandement to bee vnderstood Thou shalt not lust Eph. 2.3 Among whom also we had our conuersation in times past in the lusts of the flesh in fulfilling the will of the flesh and of the minde Where the Apostle inlargeth it vnto all motions inclinations passions and perturbations of the heart minde will or affections so farre as they are not directed by the law of God This text must be vnderstood of actuall lust of which there be two degrees for sometime it is sudden and sometimes voluntarie the former is the first motion of the minde conceiued but without consent The latter is the motion conceiued but with consent purpose and deliberation which may be made plaine in this similitude The eye is sometimes cast vpon an obiect on a sudden without any purpose or intention of the minde but sometimes purposely and steadily vpon the same and as in the twinkling of the eye it is often shut without thought or purpose but sometimes againe of purpose and deliberation to preuent some hurt so is it in the minde the heart is a furnace of lust the flames whereof arise sometimes vpon the sudden and sometimes vpon leisure and deliberation both these degrees must here bee vnderstood Concerning which lusts there be three things further here to be considered First the qualitie and nature of these lusts in that they are said to bee vngodly lusts such as their root is such are these branches and therefore are in their nature properly sins yea principall and master sinnes yea and sinning sinnes causing men to goe on in sinne Qu. If they be sinnes what Commandement of the ten condemneth them Ans. Sudden lust before consent of will is condemned in the tenth but voluntarie with consent is condemned in all the nine former If this distinction bee not held we cannot make tenne Commandements For in all the Commandements lust is forbidden necessarie then it is that lust should be thus distinguished and also referred as wee haue said Quest. Some may aske In what Commandement is original sinne condemned Ans. Some say it is forbidden in the whole law which is not vntrue but yet it seemeth to be directly condemned in the first and last Commandements for these two concerne properly the heart of man the first respecting the hart directly so farre as it concerneth God the last so farre as it concerneth man whether himselfe or others Vse This teacheth vs to detest the Popish error which teacheth vs that inordinate lusts be no sinnes if consent of will be not added but that is false for if they bee conceiued in the minde they are the sinnes of the minde condemned in the tenth commandement Ob. But they say there can be no sinne properly produced without consent of will Ans. In ciuill matters the reason is good that none can be accessarie vnto sinne vnlesse consent of will be added but in diuine matters and in the Court of Conscience it is farre otherwise Secondly in the lusts note the propertie of them in these words Which walke after their propertie is to raigne in men and to cause men to giue attendance vpon them yea and to walke after them Where they are not resisted and repressed they make that man a vassall and slaue vnto them Rom. 6. Let not sinne raigne in your mortall bodie to obey the lusts of it Where the Apostle insinuateth so much that they force and compell men to the obedience of thē the whole order and course of which regiment is liuely described Iam. 1.14.15 by fiue degrees first lust tempteth and that two waies first by withdrawing the heart from God secondly by intising and intangling the minde with some delight of sinne Secondly lust conceiueth when it causeth the will to consent and resolue vpon the wickednes thought vpon Thirdly it bringeth foorth when it forceth a man to put in execution the things consented vnto and resolued vpon Fourthly it perfecteth the birth of sinne vrging a man to adde sinne vnto sinne vntill he come to a custome which is a ripenes and perfection in sinning Fiftly it bringeth forth death that is euerlasting vengeance and destruction in all which hee alludeth vnto the beginnings proceedings and end of a man who after he is past his full strength decaieth againe and dieth by these degrees the lusts of the heart rise vnto this raigne and regiment in the heart of euery wicked and naturall man where grace ouercommeth not nature Thirdly obserue the number of these lusts After vngodly lusts Where he speaketh in the plurall number as of many for originall concupiscence is the seede of all sinne in euery man and looke how many sinnes there be in the world so many lusts are there in the hearts of men so as seeing there is no number of the euils in the world euen so are the lusts of the heart innumerable Therefore truly may wee conclude that vngodly men haue their hearts filled with vngodly lusts The second point in the words is that these vngodly men shall walke after their lusts which is then done when men first suffer their hearts to be withdrawne from God by euill lusts and motions secondly giue assent thereunto thirdly practise them fourthly keepe a course and trade in sinning which is the perfection of it Thus a man denieth the true God and excludeth him out of his heart and setteth vp the diuell yea his owne lusts for his God vnto which hee becommeth a slaue so as this is no small sinne Doct. Hence note a difference betweene the regenerate and the reprobate for if the childe of God be enticed and drawne away from God he grieueth for it and giueth not readie consent vnto the temptation Secondly if through frailtie he bee ouercarried to giue consent yet it is not full consent but he doth it against his will and purpose for his purpose is not to sinne Thirdly if he put lusts in execution he lieth not in them he will not walke after them but recouereth himselfe because he is incorporated into Christ he hath the roote of grace which shall not vtterly die in him the seede abideth in him which at last shall sproute vp to repentance and amendement of life and hereby may a man know whether he be the childe of
the Sonne of God suffring although it was not for halfe a day it was as much as if all men had died for euer so infinite and endlesse it was though not in time yet in merit and efficacie 2. Vse Seeing Christ hath such an absolute wisedome distinctly knowing all things wee are taught to feare tremble before him doing all things as in his presence he beholdeth vs with all our actions there is not a word in our tongue but hee knoweth it wholy yea he vnderstandeth our thoughts and that a farre off See Psal. 139.2.3 3. Vse Such as are in distresse resting themselues vpon Gods mercie in Christ may herein stay and vphold themselues with this comfort that Christ is God and able to relieue them yea hee is the only wise God and therefore hee knoweth all their miseries distinctly he knoweth how farre foorth it is good for them to suffer how to turne their suffering to the best vnto them as also the best and fittest time when to deliuer them seasonably out of their trouble and therefore patiently commit thy selfe into his hand and reli◠thy selfe vpon him as on a mercifull redeemer 4. Vse If Christ bee only wise then we must take counsell of him and learne wisedome of him Learne of me If it be asked how shal we learne of him seeing he is in heauen I answere hee hath left his word with vs in the Scriptures there we may learne his wisedom there we may haue his directions If it bee asked what is the summe of that counsell there contained I answere it standeth in the hearing and doing of his Commandements to which three things are required first to beleeue on him and depend vpon him alone for saluation Secondly to turne vnfainedly withall our hearts vnto him Thirdly to obey him in our liues and conuersations This is the right wisedome for the teaching of which Wisedome her selfe vttereth her voyce and calleth to the children of men Prouerbs 8. vers 4. The third reason is taken from the worke of our redemption in the words Our Sauiour The which reason that we may rightly vnderstand foure points are to be propounded First what kind of Sauiour Christ is Ans. He must bee conceiued first a perfect Sauiour sauing perfectly all that are saued Heb. 7.25 He is able to saue perfectly all that come vnto him yea hee perfectly saueth by himself and not by any other creature whosoeuer attaine to saluation for this also is required vnto his perfection Rom. 3.25 Whom God hath set out to be a reconciliation through faith in his blood Hebr. 1.3 By himselfe hee hath purged our sinnes Where note an error in the Church of Rome which teacheth that Christ did by his death merit that we might by our owne works merit saluation but this is false Christ saueth not man by man or by any creature but by himselfe yea he should not so be a Sauiour but an instrument by whom we must saue our selues Secondly hēce wee learne to acknowledge him an alone Sauiour without any fellow partner or deputie Acts 2. There is no other name vnder heauen giuen to saue vs but the name of Christ and if hee haue any partner he is but halfe a Sauiour Hence wee see that the Romane Religion although in word it honour Christ yet in deede it denieth him in ioyning to Christs all-sufficient satisfaction others satisfactions and so likewise they ioyne to his sacrifice vpon the Crosse their sacrifices in their Masse to his meritorious intercession the intercession of the Virgin Mary and other Saints and that not by way of request but of the merit of their intercession Thus they set vp many Sauiours in stead of this our perfect and alone Sauiour The second point is from what danger doth he saue vs Ans. Saluation euer implieth perdition so saluation by Christ implieth endlesse destruction which is the thing from which he doth saue vs. In which endlesse perditiō note first the foundation of it that is our sins noted in the exposition of his name Mat. 1. He shall saue his people from their sinnes Secondly the degrees which are three first in this life a subiection to all kindes of miseries inward and outward in soule bodie goods name in our selues and others Secondly in the end of this life death being in it self a curse and an entrance into hell Thirdly after the first the second death which is euerlasting destruction in hell fire for euer Now Christ is a Sauiour to saue and free vs both from this foundation our sins themselues as also from the degrees from the bondage to Satan by sinne secondly from the first death so far forth as it is a curse thirdly from the second death and euerlasting destruction The third point is How doth Christ saue men Ans. According to that order which God hath set downe in the couenant not of workes but of grace wherein God promiseth to giue Christ with all his merits and graces to euery beleeuer Now according to the tenour of this couenant first Christ with his merits is giuen vnto the beleeuer hee againe is giuen vnto Christ by vertue of which donation a man may say Christ is mine his benefits are mine also as truly and as surely as my land is my owne Hereupon to make this mutuall donation effectuall followeth a second thing which is the vnion of vs with him by the bond of the spirit and this is a mysticall but a true vnion whereby he that is giuen vnto Christ is made one with him After this commeth a third thing which is a communication of Christ himselfe and all his benefits vnto beleeuers This is done two waies first by way of imputation which is an accounting and accepting of his obedience and sufferings as ours for the discharge of our sinnes and acquiting vs from them Secondly by a kinde of propagation whereby grace is deriued from his grace and infused into those that are set into him For as many candles receiue light from one great Torch or light and as many streames flow from one fountain or head spring and as from one roote proceed many branches euen so al his members drink of his fountaines are enriched by his treasures of wisedome and knowledge yea indeed liue by no other life than that which by his spirit hee inspireth into the faces of their soules and hereby he sheweth himselfe to bee a roote euen that roote of Iesse and that second Adam conueying vnto all his branches righteousnes and life as the first Adam being a roote also deriued corruption from himself to al his posteritie springing and arising from him so is that place 1. Cor. 1.30 to be vnderstood He is made of God to vs wisedome righteousnes sanctification and redemption because he is the root and fountaine of all these graces vnto vs of whose fulnes wee receiue them The fourth point is Of whom is Christ a Sauiour Answ. Our Sauiour that is a Sauiour of the Catholique Church