excepted for the further cleering of which consider these foure conclusions first The Sonne of God made man is not two persons distinct but one alone Quest. How can this be for as he is the Sonne of God he is a person and as he is a man he is a particular person as euery seuerall man is and therefore hee is two persons Ans. Euery particular man is a person because he subsisteth of himselfe but the manhood of Christ subsisteth not in it selfe but in the second person onely so that Christ God and man is but one person for euen as body and soule make one man so Godhead and Manhood make but one Christ. Secondly this one person consisteth of two distinct natures the Godhead and the Manhood standing of bodie and soule Thirdly these two natures are vnited and ioyned into one person for the Godhead doth take the Manhood and support it Fourthly these two natures after coniunction remaine distinct the Godhead is not the Manhood neither on the contrary but still distinguished first in regard of themselues Secondly of their properties for the properties of the one are not the properties of the other Thirdly of their actions for the actions of the Godhead are not communicated to the Manhood neither is the worke of one nature the worke of another Aduersaries hereof are First Heretikes innumerable which are not knowne to all but knowne enemies are first Jewes who denie Christ to come in the flesh Secondly some Jewish Arrians compounded heretikes who haue withstood Christs incarnation some of which haue suffered amongst vs. Thirdly the Papists the substance of whose doctrine robbeth Christ of his humane nature though they confesse him incarnate for since his death they teach his bodie is become inuisible and in innumerable places at once so they abolish the Manhood of Christ and turne it into the Godhead seeing it is become infinite and vncircumscribed Ob. They alleage God can make it to be in many places at once Ans. We may not dispute what God can doe but what he will doe so farre as he hath reuealed Secondly it stands not with the power of God to doe some things as those which imploy contradictions to be true at the same time Of which nature this is to make a true bodie to be in many places at once yea to be in heauen and also euery where on earth But his bodie is glorified and therefore may be in many places at once Ans. The words this is my bodie were spoken before his glorification Secondly glorification taketh away the corruption but not the true properties of his bodie as length breadth thicknes and circumscription Ob. But things ioyned together must be in the same place and cannot be seuered and therefore his Manhood being ioyned to his Godhead must needes be euery where Ans. The antecedent is false for things ioyned together may bee the one in one place the other in another as the bodie of the Sunne is ioyned with his beames and light and yet the bodie of the Sunne is in heauen but the beames and light in the earth also The 13. ground is that Iesus is Christ. 1. Ioh 2.22 Who is a lier but he that denieth that Iesus is Christ the same is the Antichrist From which place wee may gather two thinges First That Iesus is Christ. Secondly That it is a ground susteyning our whole saluation For whosoeuer denieth it is Antichrist see 1. Cor. 3.10 The meaning of the ground by Christ I vnderstand the annointed Sauiour and Redeemer who is a King Priest and Prophet First as he is a king his power manifesteth it selfe in three thinges First in sauing and destroying not the body onely as other kinges but the soule also Secondly in pardoning sinnes or reteyning them Thirdly in making lawes to bind consciences Secondly his Priestly office standeth in two thinges First in a power to offer sacrifice propitiatorie for the sinnes of whole mankind Secondly in making intercession to God for mankind Thirdly his Propheticall office consisteth in three thinges First in reuealing to man the will of his father Secondly in enlightining of the mind to vnderstand that will reuealed Thirdly in framing of the harte to performe obedience vnto it together with the setling of it in the truth Thus he is the Christ that is the annoynted of God But we must yet here goe further and vnderstand by Christ a perfect Christ a perfect Redeemer without any partner fellow or deputy for if hee haue a partner he is but halfe a redeemer and if he haue a fellow or deputie how is he omnipotent or omnipresent This is plaine by testimonie of Scripture There is none other name Actes 4.12 therefore there is no fellow or partner There is one Mediatour that is but one 1. Tim. 2.3 yea by himselfe he purged our sinnes Heb. 1.3 without fellow or deputy whose Priesthood is such as cannot passe from himselfe to another Heb. 7.24 Obiect But Ministers haue power to remit and retaine sinne hauing the keyes giuen them Answ. The keyes are not giuen to Ministers to pardon men properly but Ministerially to pronounce and declare that God in heauen doth pardon them Ob. The Saints shall iudge the world and therfore not Christ onely Answ. They shall not iudge by pronouncing a soueraigne sentence of absolution or condemnation which is proper to Christ the Iudge but by assisting him as Iustices vpon the bench both by witnessing and assenting vnto that righteous iudgement Obiect Psal. 45.7 He is annoynted with oyle of gladnes aboue his fellowes therefore hee hath fellowes Answ. All that beleeue in Christ are the fellowes of Christ but in his annoynting that is in grace though not in office Obiect But Ministers are Christs deputies An. Ministers are properly no deputies but instruments to declare the will of God and can go no further then to teach the eare for it is Christ himselfe that enlighteneth the mind But it will bee said that Kinges are Christs deputies on earth Answ. They are his deputies as hee is God equall to his father not as hee is Mediatour Aduersaries of this maine ground are The Romish Church who rob Christ of all these three offices For first his kingly office they giue part of it to the Pope in making him to remit sinnes properly to make lawes to bind conscience properly as Gods lawes do which is a power equall to Christs so they make him check-mate with Christ. Secondly his Priestly office is giuen to the Masse-priest who by their doctrine hath power to offer a propitiatorie sacrifice for the sinnes of the quicke and dead ye◠euery Papist hath a peece of it because euery one of them may satisfie the iustice of God for hi◠sins by his owne merit And for his intercession the secōd work of his Priesthood that is dealt among the Saints among whom the Virgin Mary hath the
these sweete waters flowing from vnder the threshold of the Sanctuarie haue graciously refreshed vs. Mary saith that God filleth the hungrie with good things by the hungrie are meant those who feele themselues voide of grace yea as it were pined and starued for want of it Christ telleth the woman of Canaan that he came to the lost sheep of the house of Israel that is hee that knoweth himselfe not a waÌ„dring sheep but quite lost euen in the lions paw ready to be deuoured such doth Christ take vpon his necke and like a good shepheard bring backe to his fold For hee was sent to preach the acceptable yeere not to the mightie and states of â—he world but to prisoners and captiues that is such as could grieue and mourne for their captiuitie Secondly as drie land parched with drought gapeth and openeth it selfe wide as if it would swallow vp the clowdes for raine so must our hearts preserue within them an earnest appetite and insatiable desire after Christ and his merits aboue all the things in the world more hungring after him than after wealth gold siluer honours health or whatsoeuer is delightfull and highest prized among the sonnes of men And this will follow of the former for if wee bee once at the point that wee are out of all conceit of our owne goodnes we will seeke earnestly for it at the hands of him who is the fountaine of al goodnes if we feele our spirituall pouertie once we cannot but couetously hunt after those true treasures which onely inrich our soules to all eternitie The woman of Samaria did but prattle with Christ til he had told her of her sinne and of her husbands and that he which was now her husband was none of herâ— then could she humble her selfe and confesse him to bee a Prophet and quickly after came to acknowledge him the Messiah and al her cauelling was laid aside so till we be humbled we doe but cauel at the word and receiue it not as drie land doth the showers which fall but let the heart once bee touched it is turned presently vpside down and we are become other manner of men than before The ninth sinne blamed in these seducers is that they are inconstant and vnstable carried like light clowds with the windes of strange doctrine whence Teachers must learne to hold constantly the doctrine of saluation Titus 1.9 holding fast the faithfull word people also must not reuolt or depart from it nay not bee vnstable or soone remoued to another Gospell Eph. 4.14 Be no more children wauering and carried aboue with euery wind of doctrine but both Teachers and hearers must beware least we being by Gods blessing freed from the spiritual Egypt where we were many hundred yeeres detained now after fourtie yeeres and moe looke backe again and fall from that faith into which we haue been baptised Corrupt trees and without fruite twice dead and plucked vp by the roots In these words is the tenth sinne of these seducers set down and that is their incurable hypocrisie illustrated and amplified by a comparison or similitude from bad and barren trees containing foure steps or degrees of naughtines euery one worse than other The first step they are corrupt trees which must be vnderstood not in regard of their substance but in regard of their corrupt fruits for the word translated corrupt properly is applied to trees that beare no fruite but in the fall of the leafe which with the leaues fall off being neglected and wither away neuer comming to any good or gathering The second degree they are without fruite which words are a correction of the former for they are not onely without good fruite but vtterly destitute of any fruite at all Thirdly they are twice dead that is certainly dead hopelesse of any fruite Fourthly they are plucked vp by the roots that is vtterly without hope not of fruite but of life it selfe they are past liuing and much more past fruite This similitude then chargeth these seducers to whom it is fitly applied first that al their workes are but hypocriticall Secondly that they are vtterly destitute of all good workes which truly are good Thirdly that they haue no heaueÌ„ly and spirituall life or sappe in them And fourthly that they are out of Christ not rooted in him but plucked vp and therfore they are most hopelesse of euer bearing fruite vnto life being proceeded so farre in the high way vnto perdition So much of the meaning Doct. In that these false teachers are iustly condemned for this sinne of being corrupt trees without fruite wee on the contrarie must striue to become good trees of Gods delight Isai. 5.7 Iudah is the plant of my delight trees of righteousnes Isai. 60.21 The planting of the Lord laden with the fruites of righteousnesse which that we may be foure things are required of vs first that we be well rooted secondly that wee liue in the roote thirdly that wee beare fruite fourthly that wee beare good fruite First we must be rooted In this rooting two things are required first there must bee a roote this roote is Christ Ioh. 15.1 He is the vine wee the branches Rom. 5.6 If wee bee planted into him Col. 2.7 rooted in him Here wee must consider Christ not as God alone or man alone or the Son of God alone but as God-man as God made man as an Immanuel God with vs euen our Mediatour and Redeemer Thus he is our roote in whom are hid the treasures of graces Col. 2.3 and of whose fulnes we all receiue grace for grace Ioh. 1.16 The second thing in this rooting is ingrafting for trees of righteousnesse grow not by nature Psalm 1. A good man is as a tree planted for by nature the best men are but wilde oliues and must be transplanted from the first Adam into the second The author of this ingrafting is God himselfe who doth it by two actions first he giueth Christ truly and really in the word and Sacraments not out of the word but in and by it So 1. Cor. 3. Paul planteth Apollo watereth that is God by their ministrie ingrafted the Corinthians into Christ. Secondly when on his part hee giueth Christ hee giueth also a power to the beleeuer to apprehend him and receiue him with his merits vnto saluation and that by the only hand of faith Ob. But this can bee no ingrafting seeing Christ is in heauen we are on earth Ans. It is not indeede a naturall ingrafting which cannot be but by the fit applying of two bodies one to the other but spirituall yet as sure and as straight as that is We see in nature the minde is present and ioyned with the thing it thinketh of although it be distant many thousand miles if this can bee true in nature then much more in faith which is a worke supernaturall and far aboue the reach of nature Againe a man hath land giuen him in Spaine Turkie or America many thousand miles
the power of godlinesse and will not suffer it to feaâ—e it self there seeing the loue of the world and the loue of God cannot stand together Thirdly many hauing this forme cannot abide to subiect their hearts and liues vnto the lawes of God yea they would exempt their speeches and affections from such strictnes and count it too much precisenes these are al fruites of the vngodly heart of which the fewer wee can see in our selues the more they be and the more to be bewailed 2. Vse Further hence wee are to take out that lesson which the Apostle teacheth 1. Tim. 4.7 To exercise our selues vnto godlinesse for if vngodlinesse bee such a mother sinne we must endeuour our selues to the contrarie For which purpose we must first prepare our selues thereunto else wee shall faile in the whole exercise by learning to acknowledge Gods prouidence presence mercie and iustice in euery thing Gal. 4.8 When the Galathians know not God they worshipped them which by nature were no gods no godlinesse can stand with the ignorance of God neither can it be exercised in particular actions vnlesse we behold him thus in the particulars Secondly to this exercise of godlinesse wee must first inwardly worship God in our spirits soules hearts affections not in lips only speeches outward actions For the right worshippers worship him in spirit and truth Paul serued God in his spirit Qu. How shall a man doe this Ans. True inward worshippe standeth in two things first in faith secondly in the actions of faith Faith is that whereby a man generally beleeueth the whole word of God containing the Law and the Gospell to be the truth of God it selfe and particularly concerning himselfe three things first Gods mercie in the forgiuing of his owne sinnes Secondly his presence in all his actions Thirdly his prouidence ouer all euents good or bad that befall him The actions of faith are two first subiection of the heart vnto God in three respects first to Gods iudgement that seeing hee passeth sentence against our sinnes we also should call our selues to account for them confesse them condemne our selues for them and intreate for mercie Secondly to his word and lawes of both Tables by heartie and conscionable obedience willingly taking vp his yoke suffering our selues to be directed by all his lawes Thirdly to the good pleasure of God knowne by the euent whether sicknes or health want or abundance in departing from our owne wils and patiently yea thankfully submitting them vnto his blessed will The second action of faith is the eleuation or lifting vp of the heart vnto God incessantly both in suing for his grace and aide in the seasonable supplie of our necessities as also in blessing him for blessings receiued In these stand the practise of the true worship of God in the spirit which is true godlinesse vnto which wee may be incited by these reasons first because this godlinesse hath the promise of this life and the life to come 1. Tim. 4. that is the godly man hath title to all blessings of all kindes Secondly Godlines is great gaine 1. Timoth 6. Euery man affecteth gaine but if any man would attaine it let him bee godlie Men are often crossed in the world and things succeede not with them they are not prospered in their callings and duties of it and seeing no reason of it marueile why they should not thriue as well as others whereas indeede being vngodly men they want that which should bring in their gaine Thirdly leâ— the consideration of the last iudgement ioyned with the dissolution of heauen and earth moue vs hereunto 2. Pet. 3.11 Seeing all these things shall be dissolued what manner of persons ought we to be in holy coâ—â—â—rsation and godlines As though hâ— had said seeing nothing else shall stand vâ— in stead but godlines how are we to 〈◊〉 our selues to the practise of it Fourthly the appearing of grace teacheth vs to denie all vngodlines and to liue 〈◊〉 in this present world Tit. 2.12 If this be the end of the Gospels appearing and we haâ—e been they to whom 〈◊〉 hath appeared with peace and prosperitie aboue fourtie yeeres how can wee bee but vnexcuseable and speechlesse before God if wee remaine vntaught in this dutie but continue still in the waies of vngodlinesse The fourth adiunct whereby the seducers are described is their doctrine in these words They turne the grace of God to wantonnes In which consider two points first the sinne or vice here condemned Secondly the duâ—ie or contrarie vertue commanded Before wee can know the former we must search out the meaning of the words And first by grace is meant the doctrine of the Gospel called in the former verse by the name of faith so it is called Titus 2.11 The grace of God hath appeared teaching vs c. because it teacheth vs that remission of sinnes and life euerlasting are obtained onely by the meere grace of God in Christ. By wantonnes is properly vnderstood that sinne whereby men addict themselues wholie to intemperance incontinencie and vnlawful pleasures but here it must be taken generally for a licentious prophane kinde of liuing and libertie of sinning Turne that is they displace the grace of God applying it from a right to a wrong end and that not onely in practise of life but in propounding of doctrine tending thereunto As though hee had more plainly said that whereas the doctrine of grace in the Gospell teacheth men free iustification by faith in Christ without the workes of the law these men peruert this gratious doctrine and teach that therefore men may liue as they list and so themselues doe also by which same sinne such seducers are elsewhere noted in the Scripture Rom. 3.8 Some gathered from Pauls doctrine the same libertie saying Why doe wee not then euill that good â—ay come of it And 2. Pet. 2.19 some such are mentioned who beguiled diuers with wantonnes through thâ— lusts of the flesh promising vnto them libertie Ecclesiasticall histories mention in any such who sprung vp after the Apostles daies 〈◊〉 the Libertines Simon Magus and his disciples who â—â—ught that men might lawfully commit fornication So also the disciples of â—aâ—ilides Euâ—omius and the â—â—osticks Heretikes who taught that men might liue as they list seeing â—ow such libertie was procured them being freed from being vnder the Law any longer which sinne died not with those cursed heretikes but the Diuell hath in these last daies reuiued it especially in foure sorts of men first the Libertines of this age who hold with the former that being vnder grace wee are free from the obedience of the Law Secondly the Anabaptists who vpon the consideratioÌ„ of abundant grace peace in the new Testament and of the libertie obtained by Christ teach that Ciuill iurisdiction and Magistracie is vnlawfull as also to make warre and to take an oth before a Magistrate which sort of men are not so well knowne here as
neâ—â—ssarieâ— yet is the Scripture a iudge sufficieâ—tly able to resolâ—e thy spirituall minded man in any case concerning conscienceâ— or in any matter concerning saluation all which it is the sole and proper determiner of now as for the particular sin of Angels it is not necessarie to saluation to know it but seeing the Scripture concealeth it it is a safe and learned ignorance to be rested in without further desire to know that which the Lord hath hid in secret with himselfe Fourthly wee are hence taught to seeke to enter into our habitation and true resting place which is not the earthly Paradise for that was our dwelling place before the fall but Heauen it selfe which since the fall is assigned and prepared to be a rest for the people of God this was the citie which Abraham looked for Heb. 11. so the Saints departed are said to be at home with the Lord being in heauen Christ telles his Disciples he goeth to prepare them these dwellings in heauen Ioh. 14. which elsewhere he calleth euerlasting habitations Make you friends of vnrighteous maâ—man c. Now for our better practise hereof this must be marked that howsoeuer this our habitation be in heauen yet the suburbes and the gate of it is here in earth for all the assemblies of the people of God are the 〈◊〉 and gates of heauen it selfe yeâ— the â—ery entry into it Iacob when he saw the testimonies and tokens of Gods presence and fauour built aâ— Altar in the place for his worship and called it Bâ—thel and said it was the very gate of heauen Gen. 28.17 and therefore we must while we liâ—e here seeke to enter if we would be adâ—iâ—ted within that glorie hereafter Qu. But what 〈◊〉 may wee vse to help vs forward herein Ans. These fiue First wee must alwaies endeuour to be found readie to enter into that heauenly habitation for which purpose our hateâ— must be at this our hoâ—e yâ—â— our whole conuersation must be in heauen wâ—â—lest our 〈…〉 are vpon earth our walking must bee in the path of life euerlasting â—â—ll containing ourselues in the waies of repentance obedience and daily mortification whereby wee denie our selues take vp our crosse and follow Christ. Secondly 〈…〉 loue 〈◊〉 assemblie of Gods people and â—oyâ—e our selues vnto thâ—â— iâ— thâ— holy vse of the Word and sacraments whereby wee draw neere vnto heauen it selfe yea and keepe at the gates of this Citie and with Dauid thinke it a speciall priuiledge to be a doore-keeper in the house of God Psal. 84. Moses chose rather to suffer with the people of God great affliction than to enioy the treasures and honors of Pharaohs Court yea euen wicked Cain himselfe thought of this as the greatest part of his punishment and which he most complained of that hee was cast out from the face of God that is out of Adams familie where Gods face was to be seene in his worship Thirdly we must weine our affections from our earthly inheritances which are but Tents that they may be fixed vpon this sure habitation in heauen without the assurance of which all earthly reuenews and treasures can adde but little comfort to the heart Cain built a Citie hee had besides great lands and faire possessions but yet euen then the holy Ghost brands him with the name of a Vagabond because he was cut off from Gods people and cared not to ioyne himselfe vnto them againe by repentance Fourthly we must euery day addresse and prepare our selues to our death seeing our death is a meanes to bring vs home to this habitation euery new day must occasion vs to renew this our preparation and this will cause vs neither to feare our owne nor excessiuely to sorrow at the departure of our faithfull friendes seeing they haue passed these first things and are onely gone before to their longed-for habitation Fiftly if God call vs hereunto wee must bee contented to leaue and forsake goods friends natiue countrie and all for assurance of inheritance in this our countrie and if we cannot finde the doores hereof in our owne countrie wee must seeke them elsewhere where we may enioy them making light reckoning of all things for this one thing of highest account The last vse of this doctrine is to teach vs from this sinne of the Angels our contrarie dutie they by their office were to doe homage vnto God and performe all dutie as children to their father for so Iob calleth them the sonnes of God but this office they departed from we now being by adoption the sonnes and daughters of God being called vnto holinesse are to take heede of this sinne of forsaking our calling yea on the contrarie to walke worthie thereof as the sonnes of God approouing our faithfulnes vnto him And it standeth vs in hand so to do seeing the contrarie hath such iust vengeance attending vpon it as now in this example we are in the next place to behold The third point in this example is the punishment of the Angels which hath two degrees first their custodie in these words He hath reserued them namely in durance Secondly their full punishment vnto the iudgement of the great day The former is set foorth in two things first in that they are reserued in chaines Secondly vnder darkenes By these chaines are signified first that mightie power of God which bridleth and restraineth the might and malice of the Diuels themselues as Reu. 20. the old Dragon was bound for a thousand yeeres the power of God was the chaine that curbed and ouermastred him and this is one part of his present punishment Secondly the chaines signifie also that guiltines of the Angels which by the tenour of Gods iustice bindeth them ouer to destruction these bonds be vpon the consciences of the wicked Angels they know they are adiudged to damnation for their sinne so aâ— let them be where they will in the earth or ayre or wheresoeuer these chaines of guiltie consciences binde them ouer to iudgement where we are taught two things first to beware of guiltie and accusing consciences for these are Gods chaines binding bodie and soule vnto euerlasting vengeance and therefore for time past if thy conscience accuse thee seek in due time to be loosed and freed by Christ that thou maist be able to say with Paul I knowe nothing by my selfe and for time to come beware of sinne euen small sinnes as well as great for so many sinnes as thou committest are so many chaines binding thee ouer to iust damnation Secondly hence wee also learne that the seruice of God is a most happie and sweete libertie any libertie else is straite bondage men thinke that to be tied to the daily seruice of God is a yoke and bondage intolerable and they must needâ— haue libertie to sinne but they deceiue themselues for while they seeke for libertie by this meanes they plunge themselues into captiuitie and lay chaines vpon themselues yea bolts which hold them in
which being taken away there will be no difference left betweene the kingdome of God and the kingdome of the Diuell Which power of the keyes in opening and shutting heauen by the ministerie of the word seeing wee haue established by the lawes of the land we haue the state of a true Church and therefore no man can in good conscience separate from vs as no Church and people of God indeed if it had not the power to open heauen vnto men it were time to separate from it 3. The Aduersaries of this ground are first the ignorant people who popishly thinke that this power is onely giuen to Peter whose office now is to open and shut heauen But this power was giuen to all the Apostles as well as Peter and in them to al Ministers Churches and Congregations yea and it is not exercised in heauen but in earth Secondly all Atheists and Epicures that contemne and skorne the Word Sacraments and all holy things yea euen the power of the Church it selfe Thirdly all Papists and the Romish religion who abolish all binding and loosing in the publike Ministerie and haue brought al to a priuate shrift and absolution which in truth is nothing else but a racke and a gibbet to the conscience for first men must seeke for it at the hands of the Priest secondly they must confesse all their sinnes to the Priest thirdly they must make satisfaction to the iustice of God euen such as the Priest shall enioyne them But all this is directly contrary to the word for first Ministers must offer pardon of sin before it bee sought for Secondly in Christ pardon is offered freely wee neede no satisfaction of our owne Thirdly they impose a heauier yoke than euer Christ or his Apostles did vpon men when they enioyne them to an enumeration of all their sinnes before they can be pardoned the depth of which policie hath been sounded Secondly that Religion hath turned this power Ecclesiasticall to a Ciuill power whereby they take vpon them to excommunicate Kings Emperours not only out of the Church 〈◊〉 also out of their kingdomes and Empires whom they say they may set vp and depose at their pleasure as hauing power to wrest the Scepter out of the hands of whatsoeuer Monarch shall not stoope vnder their Popes authoritie These bee the maine enemies of this ground against whom we must for euer contend The 19. ground of faith is There is hath been and euer shall be a Church one of which is no saluation This is an Article of our faith and a maine ground of religion for if there be not euer a Church of God Christ is sometime no Redeemer no King because there should be no people redeemed nor subiects to the rule of his word and spirit Of which consider two things first what this Church is secondly who be the aduersaries of this ground For the first The Church is a companie of men chosen to saluation called vnited to Christ and admitted into euerlasting fellowship with him See Hebr. 12.23 and 1. Pet. 2.9 Compare these two places and this discription wil easily bee gathered The properties of this Church are these sixe which follow First being the Spouse of Christ she is one onely indeed although distinguished in regard of time as the Church of the old Testament and of the new Secondly of place as of England Scotland c. Thirdly of condition as the Militant and triumphant all these make but one bodie of Christ. Secondly it is inuisible not to bee seene but beleeued for election vocation redemption can onely be beleeued yet some parts of it are visible as in the right vse of the Word and Sacraments appeareth Thirdly to this assemblie and no other belong all the promises of this life and the life to come especially forgiuenes of sins and life euerlasting Fourthly it consisteth onely of liuing members quickened by the spirit of Christ not of any hypocrites or wicked persons Fiftly no member of it can be seuered or cut off froÌ„ Christ but abide in him and with him for euer Sixtly it is the ground pillar of truth that is the doctrine of true religion is alwaies safely kept and maintained in it Obiect The Churches in earth are true Churches and yet in these are many hypocrites and Apostataâ—s who fall from their profession And therefore all are not liuing members Answ. In visible Churches are two sortes of men lust men and hypocrites who although they bee within the Church yet the Church is not so called of them but in regard of them onely who are truly ioyned vnto Christ who are the better part although not the greater Euen as a heape of wheate and chaffe together is called an heape of wheate or a Corne heape of the better part Aduersaries hereof are Papists who frame not the Church by these true properties but by other deceitfull markes as succession multitude antiquitie and consent for when the Church first began there could be none of those at least not the three former and yet was there a true Church Secondly all these agree to Heretikes as among the Iewes what was more challenged than these and yet Christ saith they were blind leaders of the blinde But the true marke is the doctrine of the Prophets and Apostles truly taught and beleeued A note of Christs sheep is the hearing of his voice Ioh. 10.27 And Ye are in the Father and the Sonne if ye abide in the word which yee haue heard from the beginning 1. Ioh. 2.24 See Ephes. 2.20 The 20. ground is That there shall be a resurrection of the dead in the end of the world This was one of the sixe grounds of Catechisme in the daies of the Apostles Heb. 6.2 Hymeneus and Philetus destroyed the faith of certaine in teaching that the Resurrection was past alreadie Aduersaries hereof are the Familie of loue who hold that there is no Resurrection but only in this life The last ground of doctrine is There shall be a generall iudgement of all flesh It is one of the grounds Heb. 6.2 In which iudgement euery mans workes shall be tried and euery man accordingly shall receiue sentence of life or death eternall The aduersaries hereof are first the Atheist who denieth God himselfe and consequently his iudgement Secondly the drowsie Protestants who in iudgement denie not the last iudgement but yet plainly shew in their liues that they are not perswaded of it for then would they make more conscience of sin and of pleasing God in all thiâ—â—â— These are the maine grounds of beleefe vnto which all other may be reduced Now follow the grounds of obedience and practise The first ground of practise is Luke 13.3 Except ye repent ye shall perish In which two things are to bee obserued First the dutie required that is Repentance the necessitie of which appeareth in that without it men perish Secondly the aduersaries Concerning repentance two
made a golden Calfe said These be thy Gods O Israel which brought thee out of the land of Egypt that is this is a representatioÌ„ of that God who brought thee out of Egypt for they should haue been worse then mad men if they had called that Calfe which was but one day old that God which brought them many daies before out of Egypt besides that Images true or false are vsually called by the name of Gods as being so in the reputation of the worshippers Fâ—rther Aaron said To morrow shall be the holy day of the Lord signifying that the Calfe was made to represent the true God whom in the Calfe they were to worship Againe Iudg. 17.3 Michaeâ— mother sheweth that her intent was to worship God in the Image when shee saith that shee had dedicated eleuen hundred shekels of siluer to the Lord to make a grauen and molten Image and hauing made the Image she saith Now will the Lord blesse me though his fact was grosse Idolatrie yet he sheweth that he worshipped the Lord in the Image whose blessing he boasted of Esai 40.18 To whom will yâ—â—â—â—ken God whence it is plaine they made Images of the true God to worship him in Iudg. 2.11 The Israelites were sore afflicted for seruing Baal and 〈◊〉 that is Idols fetched from the Heathen but herein their intent was to worship the true God in them as appeareth Hose 2.16 Thou shalt call me no more 〈…〉 Yea the very Heathen themselues worshipped the true God in their Images Rom. 1.23 They turned the glorie of the true God into the similitude of a corruptible creature much more then the Israelites who took their Idolatrie from them and therefore in the second Commandement is forbidden the making of Images of the true God and not of false onely as the Papists would falsely teach vs. The second reason is in Deut. 4.15.16 where Moses making a Commentarie vpoÌ„ this coÌ„manâ—ement and forbidding to make any representation of any figure addeth this reason Ye saw no image in the day that the Lord spake out of Horeb and therefore Moses vnderstood the Commandement as we doe namely not to make any Image of the true God The third reason is in the words Thou shalt not make the image of any thing that is in heauen aboue c. Seeing then that God is in heauen aboue as also the Saints and Angels wee must make no Image to represent them for euen Images of the true God are Idols hated of God and condemned in the Scriptures so the golden Calfe is called an Idoll Act. 7.41 The second point is the weight of this ground standing herein that whosoeuer ouerthroweth this ground ouerturneth this religion For first whosoeuer resembleth God in any Image and worshippeth him therein he denieth the true God Rom. 1.25 The wisest of the HeatheÌ„ worshipping God in their Images turned the truth of God into a lie so whatsoeuer meÌ„ may beleeue of worshipping the true God in an Image the truth is it will proue no better than a lie vnto them The Apostle affirmeth that whatsoeuer the Gentiles sacrificed to Idols they sacrificed it vnto Diuels and not vnto God Some may aske how can this be seeing their intent was to sacrifice vnto God I answere that by offering to an Image they denied God and so not seruing him they became sacrificers to the Diuels for whosoeuer conceiueth of God otherwise than he will be conceiued of conceiue an Idoll and not God and he that wil remember him in things wherein he will not be remembred forgetteth him as the Israelites Psal. 106.21 Secondly professed Idolatrie maketh a separation betweene God and his people as adulterie doth betweene man and wife For as a wife that seeketh to strangers denieth her proper husband so the Church which is the spouse of God going a whoring after Images and strange Gods denieth God her husband and procureth the Bill of diuorce see Hose 2. and Ierem. 3.8 Thirdly the aduersaries of this ground are the professed Papists first in allowing making of Images for Religions sake as the Image of Christ crucified which they call the Crucifixe and of Christ glorified which they call Agnus Dei also Images of the Virgin Mary and other Saints yea cursing and condemning all those that forbid the making of them so curse euen the Lord himselfe yea and most blasphemouslie in former times they were wont to make Images of the Trinitie picturing the Father like an old man the Sonne like a childe the holie Ghost like a Doue and yet much more blasphemously than that otherwise but they are now ashamed of such wicked pictures Secondly they maintaine yea and commaund the worship of Christ in an Image and condemne them who deny the worshipping of Images whether they be Images of God or of Saints Angels and dead men Thirdly they teach that a man is to worship the Crucifixe religiously yea with the same worship and deuotion with which Christ is worshipped wherewith also they worship their breaden God In former times their consciences secretly checking them of their Idolatries caused them to leaue out the whole second Commandement and diuide the last into two to fill vp the number but of later daies seeing they are constrained to retaine the Commaundement they haue found out some shift which we will examine First they say there is a difference beâ—weene an Idoll and an Image as the one is a Greeke word the other a Latin the former is a representation of the true God the latter of false Gods Ans. The difference is but in the word for indeed they be both one Acts 7.41 The Calfe was an Image and an Idoll too Ob. They make difference also of worship which they say is of two sorts the first is Latreia this is a worship and reuerence due to God onely the second is Dulia and this is a seruice due vnto Saints to the Crucifixe c. Ans. But besides that the Scripture make these both one they herein bewray their follie in that if either be greater it is Dulia which is a kind of seruice most submisse and that properly which vassals were wont to yeeld their Lords who had taken them in warre and yet this must be giuen to Saints and the wooden Crosse being the greatest subiection Ob. 3. But they intend to worship not the image of the Crosse but Christ in it Ans. No intention of man can institute a true worship of God without warrant from God himselfe who neuer authorized men to worship him in Images Ob. 4. Englishmen kneele downe to the Chaire of Estate the King not being in presence and therefore wee may much more to Saints and Angels Ans. First this is a ciuill and politique worship testifying the subiects alleageance but kneeling to Saints is religious Secondly the King appointeth his Chaire of Estate to be a signe of his presence and willeth it but no Papist can proue
men in the right vse of them namely when it worketh this perswasion in their hearts that til their persons please God they can neuer vse them well and then onely hee is pleased in their vse of these when as their persons first please him Qu. What is the thing then condemned in these seducers Ans. The very sin condemned is that in the vse of the creatures of God they are not guided by reasonable much lesse this spirituall knowledge but onely by nature sense and appetite as the beast is and no otherwise which is the cause of all intemperance Hence note the proper cause of the abuse of all Gods blessings vnto couetousnes pride surfetting drunkennes and other sinnes of that kinde namely because though men haue by nature the vse of reason yet in the vse of these things they lay it aside and follow their own sense and appetite so farre are they from being guided by that higher knowledge which is wrought by the spirit of God Secondly from the reprehension we are taught to labor for spirituall knowledge whereby we may be led into the right vse of these temporall things for then and not before shall we vse them as pledges of Gods mercie in Christ vnto vs as the beasts cannot and shall hardly be drawne to their abuse in riot and intemperance as these seducers were Thirdly in that they are said to bee guided only as the beast which is without reason that is by nature sense and appetite note the practise of the Diuel which is to keep men if he can in their naturall knowledge and will not suffer them to attaine to that which is spirituall yea and which is more hee corrupteth also that naturall knowledge which men haue A notable experience hereof we haue in the Church of Rome which of a famous Church is become hereticall and schismaticall the reason of it is because the Diuell hath turned all their religion and doctrine into a natural doctrine religion the maine points whereof are grounded vpon naturall reason and the learning and Philosophie of the Heathen and Gentiles As iustification by workes merits Purgatorie with the rest Others not a few amongst our selues also are deluded by this subtilty of Satan who suffereth many men to liue ciuilly and honestly among their neighbours but will not brooke that they rise any higher they must content themselues to liue by naturall knowledge Hence many men plead they know enough namely to loue God aboue all and their neighbour as themselues and that God is mercifull c. which is nothing but a sleight of the Diuell still to hold them in their naturall knowledge and so within his owne power The second point is the sinne it selfe and propertie of it In those things they corrupt themselues This sin of intemperance causeth men in the abuse of meate drinke and apparell to corrupt themselues here then are two things to be spoken of wherein the whole nature of intemperancie is sufficientlie comprised First of the abuse of the creatures secondly of his corruption that thus abuseth them Concerning the former the abuse of the creatures is foure waies first in excesse wheÌ„ men vse them beyond their calling habilitie or that which nature requireth this maketh the heart heauie forbidden by Christ Luk. 21.34 Secondly in curiositie when men are not content with ordinarie meate drink apparell but deuise new fashions of apparell and new kindes of waies of stirring vp and whetting of appetite Thirdly in affection when men so addict themselues to meates and drinks as they cannot bee without them The Minister must not be one that loueth to sit at the wine nor giuen to wine The affection is here condemned when he cannot sit without the pot at his elbow for else it is indifferent for his health sake he may drinke a little wine Paul willeth that the ioy in the creature bee as no ioy Those also are reproued that drinke not for strength but for drinke sake for although they neither are drunke nor surfet yet this very affection is a sinne Fourthly in time when these good creatures are vsed vnseasonably Eccles. 10.16 Wee be to the land whose Princes rise early to eate A woe is also denounced against those that rise early to drinke wine Isai. 5.11 that is out of season The rich man for that he was clad in purple and fared deliciously euery day is branded with a note of intemperance in not obseruing this distinction of times These bee the waies whereby the creatures are abused The second point is how intemperate persons in these things corrupt theÌ„selues namely foure waies first in regard of their bodies vpon which by their sin of intemperance they call sundrie sicknesses diseases yea and hasten their death Secondly they deface Gods image making themselues worse than the beasts themselues Thirdly they destroy their soules for no drunkard or riotous person shal inherit heauen 1. Cor. 3. Fourthly they ouerthrow their families in wasting thâ—ir substance to the maintaining of their intemperance and so bring ruine to the places where they liue Vse In these seducers we haue a glasse wherein to behold the state of our daies and times in which intemperance hath taken place not only in prophane houses but eueÌ„ in religious places where reformation is professed A common practise it is to drink with glasses without feete which must neuer rest also by the bell the die the douzen the yard and other measures then vse Tabacco or other meanes to sharpen appetite still an horrible sin exceeding this sin of these seducers themselues Secondly seeing intemperance bringeth iust corruption and in the end destructioÌ„ vpon the offenders we must make conscience of sobrietie and temperance this is the end of Gods grace which hath appeared to teach vs to liue soberly Tit. 2.12 And whosoeuer cannot obtaine thus much of himselfe to deny the abuse of creatures will neuer attaine to the deniall of himselfe for Christ his sake and is as yet a man of no religion But for the defending of this murthering sinne some things are alleaged 1. Ob. Gen. 43. vlt. Ioseph and his brethren did eate drink and were drunke together Hagge 1.6 The people are threatned to drinke but not to drunkennes wherfore drunkennes is not vnlawfull yea it is a curse to drinke and not to be drunke Ans. These places may indeed be thus translated but then drunkennes is taken two waies first for excesse in drinking of which the places alleaged speake not Secondly for liberall or plentifull drinking and this may bee done in a holie manner So Ioseph with his brethren eat and dranke liberally and plentifully but not excessiuely so the people were threatned in Hagge to drinke but not to saâ—ietie and plentifulnes 2. Ob. Ioh. 2. It is said the guests had well drunke yet Christ turned water into wine still and commaunded the Ministers to draw forth Ans. This only sheweth what we may doe namely vse the creatures of
they publikely professe it The inward is when God giueth true faith whereby men are set into Christ. Now the Iewes whom the Apostle speaketh of were implanted by the former onely and therefore might be broken off the other is euerlasting 1. Ioh. 2.19 They went out from vs but were not of vs for if they had been of vs they should haue continued with vs. Further where it is said Plucked vp hence is gathered by some that they were once in the roote and therefore a man rooted and set in Christ may perish finally Ans. But we must know that this phrase in the Scripture signifieth a manifestation of the things to be done rather than the doing of them they are therfore said to bee plucked vp whom God manifesteth neuer to haue been rooted as also men are said to be blotted out of the booke of life not that they were euer written therein but in that God manifesteth and maketh knowne to men that they were neuer written in it Vers. 13. They are raging waues of the sea foaming out their owne shame they are wandring starres for whom is reserued the blacke darknes for euer THe Apostle in this verse proceedeth on in the further discouerie of these wicked men by sundry other sins set downe after the same manner as the former by way of similitude and comparison And first he compareth them to the raging waues of the sea and secondly to wandring starres And in the end of the verse For whom c. the conclusion is againe repeated of which we haue spoken in the 11. verse The former comparison hath three expositions for some will haue their grosse hypocrisie hereby signified and then the comparison standeth vs Looke as the waues of the sea rage and swell rising vp towards the heauens as though they would swallow and ouerflow the earth which they seeme to threatē but drawing to the shore they are broken to a little foame so these seducers make a great shew of godlinesse and pietie as though they onely would goe to heauen yet is the matter nothing so all is but froth seeing they want the power and practise of religion and godlines in the middest of such pretenses Secondly others hereby expresse their vnprofitablenes and deceitfulnes in their doctrine thus As the waues of the sea rise very huge and high especially being stirred by the windes and yet their effect is nothing but a little foame and mire which they cast vp so these lewd men being puffed vp in themselues promise great matters to their followers as much libertie many blessings and great good things and yet the effect of all their shewes is but to make men much more the seruants of sinne than before And thus Peter speaketh of them In speaking swelling words of vanitie they beguile with wantonnes through the lusts of the flesh them which were cleane escaped from them This was truly spoken of them and may as truly be applied vnto diuers of our times as first the Libertines and Familists fondly assuring their disciples that they shall bee illuminate and deified such great matters they promise whereas they make them the children of the diuell seuen fold more than they were before Secondly the Romish Clergie haue been as large in their promises vnto their hearers teaching them that they shall be able to satisfie the iustice of God for their sinnes yea and merit life euerlasting and that many of them can performe works of supererrogation which the law of God bindeth them not vnto but what is this but to foame out dirt and mire and to teach men that for a little mony they may breake al Gods Commandements The third exposition is this As the Sea stirred by the windes and weather rageth and from the foundation casteth vp nothing but froth so these men stirred and mooued by the hand of God correcting them amend not nor profit thereby but rather vnder the same discouer the wickednes and vnbeliefe of their hearts which is the most agreeable and fittest exposition explained in Isai. 57.20 The wicked are like the raging sea that cannot rest whose waters cast vp mire and dirt From this sense consider these two things first a worke of God secondly a practise of man First the wil work and appointment of God is that men shall be troubled stirred mooued and set out of quiet and haue within them such disquietnes as if the raging waues of the sea were within their soules The minds of men both godly and wicked their willes and affections are often so distempered as is the sea whē it is troubled with boisterous windes and tempests Iere. 49.23 The Lord shall trouble Damascus so she shall become as a fearfull sea that cannot rest Iosh. 7. Ioshua said to Achan Thou hast troubled Israel and the Lord shall trouble thee Iob saith The Almightie troubled him chap. 23.16 Yea Christ himselfe although hee was without sinne had his soule troubled in his agonie in which his minde will and affections were disturbed and this trouble God bringeth on men diuers waies sometimes by those of a mans owne house as Iacobs sonnes troubled him Genes 34. Sometimes they of his companie as Achan Iosh. 7. Somtimes by the Lords withdrawing of himselfe Psal. 30.7 Thou diddest hide thy face and I was troubled Sometimes a mans own heart and conscience will rage against him as Baltazar seeing the hand writing vpon the wall was troubled and there was no life in him Dan. 5. What then wil some say is there no difference betweene the godly and the wicked herein Ans. Yes for euery little crosse vnto the wicked is a tempest breaking the rockes which maketh them to storme and rage and send foorth foame and mire but the crosses of the godly are as calme windes a little shaking them indeed for a little time but are blowne ouer when they haue a little exercised their faith and graces so as they are bettered yea and furthered by them 1. King 19. Elias standing on Mount Horeb there passed by him a mightie tempest which rent the rocks and then an Earthquake then fire but God was not in any of these afterward there came a still and soft voyce and God was in the voyce Afflictions are like that tempest earthquake and fire namely to the wicked against whom the Lord commeth to shake and consume them but to the godly are as a still voyce to teach and instruct them vnder which they quietly content thēselues because God is in that still voice namely by his grace and presence supporting and sustaining them euen in the middest of their troubles Secondly the practise of a wicked man is when hee is troubled and stirred by God to foame out his owne shame euen as the sea his froth Experience teacheth that if a wicked man haue any wrong or disgrace offered him presently he discouereth the corruption of his heart and breaketh out into railing cursing reuiling and all manner of reuenge so if Gods hand bee vpon him
by sicknes or vpon his familie he cannot couer his want of loue of God he cannot hide the infidelitie of his heart for hee betakes himselfe the next way to the Sorcerer Figure-caster or the next Wizard so flieth from God as fast as his feete will carrie him and euery way the same violent affections bewray themselues which these seducers are charged withall Vse Seeing this is the propertie of a wicked man being troubled to foame out his owne shame let the childe of God in his trouble quiet himselfe restraine and bridle his corruptions yea let him shew foorth his faith obedience meeknes and subiection vnto God let him repaire vnto God by prayer as Iehosaphat being in a great streight on euery side turned his eyes vnto the Lord saying I know not what to doe but our eyeâ— are towards thee And Dauid 〈◊〉 from Absalom his sonne reuiled him not nor â—tormed against him but turned to the Lord saying If I please thee not Lord here am I doe with me 〈◊〉 at thou pleasest The second comparison followeth in these words They are wandring sâ—ars By which words wee may not vnderstand the Planets in the heauens neither the fixed starres which keepe a direct and constant course but such as wee call shooting falling or gliding starres which haue some light but it is soone obscured The sinne then is that which was before mentioned namely their false and instable doctrine which can neuer direct men to heaueÌ„ no more than these shooting starres can direct either sailers by sea or trauellers by land Hence learne two things first that all true Teachers must be starres Secondly they must bee fixed and not wandring starres first they must bee starreâ— Ob. This cannot be seeing they haue no light of their owne Ans. Christ is the light which inlighteneth euery man that commeth into the world called therefore the Sunne of righteousnes and the day starre from whom all Ministers receiue their light Againe they may bee fit instruments to carrie light vnto others which is their office although they haue none of their own saue that onely which is conueied from Christ vnto them as a Lanthorne hath no light in it selfe but what men put into it Doct. First all true Teachers must first haue the Sunne of righteousnes to shine in their owne hearts before they can enlighten others with his light for as Paul was himselfe comforted that he might be able to comfort others 2. Corinth 1. so no man can teach others till himselfe first bee taught Secondly if they be starres they must shine to somwhat and that is to the hearts of men so as the principall care of Ministers ought to bee herein placed that they may enlighten the minds consciences wils and affections of men so becomming the meanes of the rising of the Sunne of righteousnes in mens hearts not that they may fill the care with words but the heart with light comfort and refreshing This was the scope of Pauls preaching 2. Cor. 4.2 in the declaration of the truth to approoue himselfe to euery mans conscience in the sight of God so as if his Gospell were yet hid it was not his fault but of those men whose eyes the God of the world had blinded that the light of the glorious Gospel of Christ should not shine vnto their hearts Vse This teacheth that all men by nature are the children of darknesse without the knowledge of God as vnto whoÌ„ God hath appointed Teachers to be as shining stars to enlighteÌ„ them We neede not to go farre to proue this truth for euen our owne countrey witnesseth that in the daies of former Princes our forefathers wanting this light and these stars sowed and reaped their fields brought home their corne baked their bread which serued them partly for foode and partly to make a breaden god of a more palpable darknes than that of Egypt which might haue been felt Secondly seeing that darknes is chased away and wee haue the light and many bright starres to direct vs take the exhortation Ephes. 5.8 Ye are now light walk as children of light namely by accepting entertaining and embracing of the light That wee may doe this first wee must know the light and behold it with the loue and affection of our hearts vnto it that as when the Sunne shineth euery man openeth his doores and windowes to receiue the comfort of it so wee should open the doores of our hearts to entertaine and retaine the light of Christ to haue them filled therewith for then Gods fauourable countenance is shining vpon vs. Secondly hauing the light we must doe the workes of the light that is of obedience when the Sunne is vp and shineth euery man walketh in his calling and whilest our Sunne of grace is ouer our heads wee are to walke as becommeth the calling of Christianitie to make conscience of all sinne a shame is it at noon day to stumble fall and rush into a pit so now is it for Christian men in such a sunne shine of the Gospell to betake them to euery worke of darknes and be betaken with euery snare of sin as though they had no light to direct them but were left in darknes Secondly true Teachers must not onely be starres but fixed starres that is constant stable in the doctrine which they teach and deliuer out of the Prophets and Apostles for if the starres and Sea markes should chaunge their places and remoue to fro the poore passengers that looke for constant direction from them are likely to be carried and cast vpon quicke sands and rockes and so bee ouerthrowne and drowned in like manner if Teachers bee variable and changelings in their doctrines the soules of their hearers not knowing where to haue sure direction are as likely to suffer shipwracke and sinke into the pit of hell Vse People ought to haue their hearts stablished and setled vpon the doctrine of religion taught and proued vnto them out of the word by the direction whereof they are to bee passed vnto the hauen of happines If this bee learned of the bodie of this land our peace and prosperitie shall be stable within our walles and palaces yeâ— Gods protection shall be a wall of fire round about vs. So much of that verse Vers. 14. And Enoch also the seuenth from Adam prophecied of such saying Behold the Lord commeth with thousands of his Saints THe Apostle hauing in the latter part of the former verse repeated the conclusion of the reason which is that these seducers shall be destroyed the blacknes of darknes being reserued for them hee confirmeth that conclusion by a worthie testimonie of Enoch who prophecied that the Lord would giue iudgement against all vngodlie men and therefore these vngodly men vers 4. must needes be destroyed In this testimonie consider two things first the preface before it secondly the testimonie it selfe In the preface he nameth the author who was Enoch and commendeth him in that he
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