Baptisme yea in it the very action of the Minister is a worship of God and doth confer grace ex opere operatâ— this was their old doctrine which now they colour with this addition If the partie be well and rightly disposed but besides the vse yea the lawfull and common vse there is by this ground required an holy vse of any thing to make it acceptable to God or rightly profitable to the doer himselfe Secondly their hallowing of Water Bels Palmes Ashes Spettle is a meere mockerie of God seeing they haue neither word nor promise from God that these creatures should thus be hallowed to preserue from euill bodie or soule Thirdly they erre in the foundation of religion diuerâ— waies euery which such error is blasphemie Fourthly that religion oppugneth the sanctification of Gods name in the vse of a lawfull oath teaching first that the Pope hath power to dispense with an oath Secondly that men may sweare by the Masse and so doing make it a God Thirdly euen the learned among them with one consent hold that a man may sweare ambiguously euen when he knoweth the thing to be otherwise The seuenth ground is Galath 5.14 The whole law is fulfilled in this one word Thou shalt loue thy neighbour as thy selfe The meaning is not that we should loue our neighbour equally with our selues and with no lesse affection or degree of loue but that with the same cheerefulnes willingnes and truth of heart that we perform duties of loue to our selues ought wee also to reach them out vnto others The weight of this ground appeareth in that not onely Christ saith It is like the great Commandement but also in that it is the summe of the whole law for the first table must be practised in the second and the loue of God testified in loue to men The Aduersaries of this ground bee the Popish Church who thus expound it First loue thy self and then thy neighbour making the loue of our selues the foundation of the loue of others but sometime wee may loue our neighbour aboue our selues as Ionathan loued Dauid more than his own soule and Christ loued his enemies more than his owne life Secondly it teacheth that a man must not loue particularly his particular enemie nor salute him in particular but generally as if hee salute a whole companie together his enemie being there The eighth ground Exod. 20.12 Honour thy father and thy mother c. In the words two things are to be considered first an ordinance of God secondly the meanes to preserue it The ordinance is that all men must not be equall in degree but there must bee orders of men of whom some are to be in higher degree as superiours some in lower condition as inferiours the former are aboue others in regarde of power to command and to punish the latter are in subiection vnder others by whose discretion and will they are to be gouerned This ordinance is described Rom. 13.1 Let euery soule be subiect to the superiour power that is be content to be vnder others which are above him in power so here some must bee as fathers and mothers some must bee subiected vnto them The meanes to preserue this ordinance is the yeelding of honour vnto whom it belongeth which standeth in three things first in reuerence towards the persons of superiours Secondly in obedience to their iust commandements Thirdly in thankefulnes for their paines in gouerning thus is that golden sentence to be expounded Matth. 22. Giue vnto Câ—sar the things that are Caesars that is giue him reuerence obedience thankfulnes according to that Rom. 13.7 Giue feare vnto whom feare belongeth honour to whom honour tribute to whom tribute The weight of this ground is plaine because without it can be no practise of true religion for first by it stand the three things the Familie the Church and Common-wealth all which are maintained by gouernment and subiection wherefore the Lord set this Commandement the first of the second Table as whereupon he would found all humane societies Secondly gouernourâ— in any of these societies are the keepers of both Tables without whose helpe and authoritie Gods kingdome could haue no abiding on the earth Aduersaries of this Commandement are the Papists who weaken the authoritie of the Magistrate in exempting their Clergie from all Ciuill power of Magistracie in causes both iudiciall that is matters controuersall and criminall that is matters of trespasse although the Apostle saith Let euery soule be subiect Secondly that Church hath set vp a power to bring into order and subiection all the Kings vpon earth namely the power of the Pope who challengeth to himselfe to ouerrule yea and to depose at his pleasure Kings and Queenes who in their dominions are aboue al and only vnder God Thirdly that religion lesseneth the power of parents for in the Councel of Trent they establish first Mariages and Contracts made by children without consent of parents Secondly Vowes also made by children vnder age and without consent of parents are held lawful and not to be broken The ninth ground is Micha 6.8 He hath shewed thee O man what is good and what the Lord requireth of thee surely to do iustly to loue mercie to humble thy selfe and to walke with thy God The meaning Three vertues are here required first Iust dâ—aling secondly Mercie thirdly Humilitie Touching the first wee are commanded to doâ— iustly and this execution of iustice between man and man hath fiue substantiall parts First to giue honor to whom honor is due Secondly by thought word and deed to preserue the body and soule of our neighbour that is his life spirituall and temporall Thirdly his chastitie which is the honor of bodie and soule in single life and Matrimonie Fourthly his worldly estate Fiftly his good name This is the scope of all the Commandements of the second Table Now because the due execution of iustice must bee tempered with mercie therefore is mercie required of man in the second place which is a readinesse to relieue the miserie of the distressed And thirdly because iustice and mercie without godlinesse are but ciuil vertues we are in the last place commaunded to walke in humilitie with our God which containeth the summe of the first table and standeth in three things first wee must acknowledge our sinnes secondly intreate for pardon thirdly purpose not to offend God any more but endeuour to preuent sinne to come Concerning yâ— weight of this ground it appeareth in Micha 6.7 where the Lord testifieth himselfe to be more delighted with the practise of loue and mercie than with oblations of thousands of Rammes and tenne thousand riuers of oyle and elsewhere I will haue mercie and not sacrifice Yea Titus 2.12 This is made the end of the appearing of the grace of God that we should liue soberly in regard of our selues iustly in regard of others and godly in regard of God These vertues are so respected of God
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
rock Psal. 18.1 but because God reueileth himselfe and the meanes of our saluation in the word it becommeth hence a foundation as also secondly because Christ who is the proper foundation is the summe of the doctrine therein contained Vse First let no creature draw vs from Christ for then wee are drawne from our foundation Secondly the affections of our heart towards Christ must exceed all affections of any thing besides our loue feare hope confidence and trust must settle themselues vpon him as vpon a foundation The second thing in this first rule is the dutie of euery beleeuer which is to build himselfe vpon his faith which that a man may doe sixe things are required first hee must haue in his heart a deepe sense and feeling of his miserie in such sort as not finding in himselfe whereon to be founded hee may feele himselfe to be founded vpon God and Christ euen as in laying strong and sure foundations men digge deepe and if they finde sure ground proceede on in their purpose So this wise builder laieth his foundation on a rocke Luk. 6.48 Secondly hee must haue knowledge of this doctrine of the Prophets and Apostles for vnlesse it bee knowne it can bee no foundation Thirdly a holie memorie to lay vp the word of God in their heart as in a storehouse for he that remembreth not the doctrine of saluation can neuer build vpon it Fourthly faith whereby not only we beleeue the truth of it but applie it vnto our selues this knitteth vs vnto the foundation without which the word shall bee no more profitable vnto vs than the Iewes who mingled it not with faith Heb. 4.2 for this only applieth it vnto our hearts Iam. 1.21 Fifthly the doctrine beleeued and applied must take a deepe rooting in the heart it must descend into the affections and there be imbraced vntill it hath wrought out an experience of the sweet comfort of it Sixthly there must be an vnfained obedience vnto the whole word of God Not euery one that saith Lord Lord but he that doth the will of my Father Matth. 7.21 This man buildeth wisely vpon the rocke Quest. But what is that which must be done of vs Ans. Whatsoeuer is to bee done of vs may be reduced to three heads first faith whereby the beleeuer truly resteth himselfe vpon God cleaueth vnto Christ for the pardon of sinne and renounceth all other meanes in heauen and earth Secondly repentance whereby he truly turneth from all sinne vnto God Thirdly new obedience whereby hee endeuoureth to obey God in all his Commandements Vse First here is reprooued the carnall Protestant who holdeth his religion but for forme and fashion or for feare of lawes he is altogether without foundation and in a pitifull condition seeing when the great day of the Lord shall approach whosoeuer shall want Christ their foundation shall fall before him Secondly we must neuer suffer our selues to be drawne from our faith and religion nor lose our hold of the doctrine of godlines though wee should suffer losse of lands liuings liberties yea or life it selfe if this bee once wrested from vs wee are fillen 〈◊〉 the foundation and haue lost 〈◊〉 hold of happines and life iâ— selfe Thirdly wee may not take any â—est till we be builded vpon this foundation it being the foundation and ground-worke of all our safetie and securitie for Christian men are as houses built vpon the sea shore who must looke for the waâ—â—s and billowes of afflictions one in the necke of another euen as one surge in the sea ouertaketh another how should they hold out when this raine falleth these floods come these windes blow and beate vpon their house vnlesse they be founded vpon this rocke how else should not their fall be great but this sure foundation establisheth the heart against all calamities of this present life yea in the houre of death also which otherwise is the downfall to hell yea and in the day of iudgement the sentence shall passe on their sides who are laid on this foundation they shall be found worthie to stand before the Lambe when the diuell and his angels with all sinners and sinne it selfe shall be cast into the bottomlesse lake Now as euery particular Christian man is to be a practiser of this dutie in his owne person so also may it bee fitly applied to the state of the whole land which by Gods blessing hath had for many yeeres this foundation laid within it through the which it hath been able to withstand yea and subdue many rebellions treasons forces and powers intended against it and besides hath had securitie and safetie vnder Gods protection with much peace and prosperitie Would we now know the way to haue this peace and securitie continued to vs and ours the way is to continue and abide vpon this foundation not looking backe to Poperie or superstition but taking out the wholsome counsell of good King Iehoshaphat Put your trust in the Lord and yee shall be assured beleeue his Prophets and ye shall prosper In this dutie of beleeuers marke further first how the Apostle ascribeth power to the beleeuer to build himselfe for although by nature men want this power for the naturall man cannot of himselfe so much as thinke one good thought yet the regenerate whom the Lord by his spirit hath mooued haue a power giuen them to mooue themselues and build themselues that which was before to nature impossible is made possible by grace Secondly note further the force of the word build vp which requireth not onely a building but a going on and encreasing in building as if he had said Build vp your selues more and more A dutie which neerely concernes men in these daies wherein men decline to Atheisme and Poperie which also is but a painted Atheisme when men can coÌ„tent themselues to goe backe and fall from their former loue and are afraid to bee found either hot or cold This disease of our daies hath this Apostle forwarned vs of in this Epistle being one of the last farewels of the Apostles to the Church Let vs then take notice of our declinings and doe our first works and goe on forward to perfection building vp our selues daily lest it come to passe that the Lord come against vs spue vs out of his mouth remoue our Candlesticke with his other blessings and leaue vs vnto our too late and vntimely repentance The motiue whereby this rule is inforced vpon the church is drawne from a propertie of faith which is that it is most holy Wherein to vnderstand it we will shew first what holines is properly secondly that faith is most holy For the former in this holinesse there bee two things first a freedome from all fault and blame secondly an excellencie or perfection consisting of many diuine vertues Holinesse thus vnderstood is two-fold vncreated or created Vncreated is the holines of God which is nothing else but the perfection of his properties and attributes this
childe of God or no for if he haue the spirit of God he is his and if he haue these holy motions and desires to pray and can send out these cries vnto God vnfainedly he hath the presence of the Spirit and he that hath not this spirit in these blessed fruites of it is none of his Thirdly these words are added to teach vs that when wee pray wee must doe it our hearts for where the spirit of God dwelleth thēce must prayer proceed but his abode is in the heart and therefore prayer that God many acknowledge it to proceed from the spirit must bee hartie and so of all other spirituall duties Colloss 3. singing with grace in your hearts Rom. 1. whom I serue in my spirit where the Apostle expresseth a reason why prayer should proceed from the heart because prayer is of the same nature with faith and the spirituall worship of God yea indeede is a part of it answerable vnto God himselfe who is a spirit but all these are seated in the heart and spirit and consequently prayer it selfe ought so to be neither is it the outward action or words which is simply the worship of God but so farre as they consent and proceed from the heart Which teacheth vs that whatsoeuer religious dutie wee are to turne our selues vnto wee are first of all therein to approoue ou◠hearts vnto God Fourthly that there may bee a distinction made betweene the true beleeuer and the hypocrite and carnall man The hypocrite he prayeth outwardly for forme and fashion the naturall man in affliction prayeth of compulsion as a man that is racked and tormented without any loue of God at all both of them without any inward sense or rectified disposition of the heart but the beleeuer hee prayeth in the heart and in faith the spirit of God disposing his heart aright vnto prayer Quest. How doth the holy Ghost direct the heart Answ. By fiue waies or meanes first by illumination whereby hee reueileth God to man as also his owne estate both of them in part Secondly by conuersion whereby hee turneth the heart vnto God once made knowne Thirdly by direction whereby hee directeth the heart to deale as with God himselfe taking it from outward meanes Fourthly by feruent and constant desire◠for things spirituall or temporall Fifthly by faith whereby we can rest on God for the accomplishment of the things wee haue heartily desired Quest. Whether may we not pray to the holy Ghost seeing here it is said praying in or by the holy Ghost Ans. We may not onely pray in or by him but vnto him for although wee haue no particular example hereof in the Scripture yet wee haue sufficient warrant for the three persons being vndiuided in nature must be also vndiuided in worship and one being worshipped all must be worshipped Secondly wee are baptized into the name of the holie Ghost as well as of the Father and Son and therefore hee is to be prayed vnto euen as they are Ob. But wee are not commanded to pray any where by the Father or Sonne as here by the holie Ghost which argueth that the holie Ghost is not the author of our prayers as they are Answ. The Apostle here would haue vs obserue an order in the working of the Trinitie for all the three persons are authors of our prayers the Father and Sonne make vs to pray but by the holy Ghost the holy Ghost maketh vs pray but more immediatly for he is the immediate author of our prayers which teacheth that when we pray it is not of our selues but from the spirit which stirreth and sendeth vp heauenly requests for vs herein then wee must renounce our selues magnifie the grace of God within vs and shew our selues thankfull by entertaining carefully such holie motions of this most holie Spirit of God Vers. 21. And keepe your selues in the loue of God looking for the mercie of our Lord Iesus Christ vnto eternall life THese word◠containe the second rule of the Apostle tending to the preseruation of faith and true religion concerning loue and it is indeede of speciall vse and direction for the framing of our liues Christ calleth the loue of God and men the summe of the whole law Paul calleth it the end of the Commandements This caused Paul to keep faith good conscience 2. Cor. 5.14 The loue of Christ constraineth vs. Now for the better informing of our vnderstandings and our furtherance in obseruing this rule fiue things are to be considered first what is meant by the loue of God Ans. Wee are to vnderstand by the loue of God a diuine vertue in the hearts of the beleeuers whereby they loue God and Christ properly and simply for himselfe rest in him and cleaue vnto him as the most absolute good for by Gods loue in this place is not meant that loue wherby God loueth man but whereby man loueth God Quest. Why doth the Apostle here omit the loue of man Ans. Because the loue of man to man is included and to bee vnderstood in the other as a fruit necessarily flowing from it for first whē a man loueth his neighbour herein after a sort he loueth God for then is God loued not onely when our affection of loue is directed vnto himselfe but also when his ordinances his creatures image and other things partaining vnto him are loued Secondly the Apostle Paul calleth the loue of the neighbour the fulfilling of the law which cannot be vnlesse we include also therein the loue of God or rather it within Gods loue and ioyne them both together Now if the loue of man be the fulfilling of the law how much more is the loue of God which by the same reason must include the other Thirdly it is a true rule in Diuinitie that the first Commandement must bee included and practised in all the nine following as being the foundatiō of them all Now the maine dutie of the first Commandement is the loue of God which must goe with the practise of all the other so as al the duties of the other Cōmandements are included in the same The second point is whether this loue of God bee in man by nature or giuen by grace Ans. It is not from nature but a gift of grace following faith and iustification Ioh. 14.14 If yee loue me yee will keepe my commandements both which proceed from one beginning as no man then can by nature keepe the Commandements so no man can by nature loue God aright Rom. 8.5 The wisedome of the flesh that is mans best things his best thoughts and affections is enmitie to God therefore can there be no true loue of God in nature 1. Tim. 1.5 The end of the commandement is loue out of a pure heart and of a good conscience and faith vnfained Againe wee must first beleeue that wee are loued of God before wee can loue him 1. Epist. Ioh. 4. We loue him because he loued vs first It will bee obiected here
for mercie Thirdly wee learne hence to waite by our hope in Christ for life euerlasting euen to the death that must be the white which must euer be in our eye at which wee must continually direct our aime We haue many examples of holy men who haue gone before vs in this dutie Iacob when hee was making his will inserteth and as it were interlaceth this speech O Lord I haue waited for thy saluation Gen. 49.18 Moses had his eye euer vpon the recompence of reward Heb. 11.26 Iob would trust in the Lord yea although he should kill him Iob. 13.15 Dauid was much and often in this expectation of the Lords mercie Psal. 40.1 In waiting I haue waited on the Lord that is I haue instantly waited and mine eyes haue failed me whilest I haue waited for my God Psal. 63.3 and Psal. 16.9 My flesh shall rest in hope his hope was that his flesh should rise againe vnto life euerlasting Obiect But how cā we nourish this hope will some man say seeing we are so tossed perplexed with so many miseries and grieuances in this life Ans. Paul meeteth with this obiection Rom. 1.3 We reioyce in tribulation Qu. How can we doe so Ans. When wee subiect our selues vnto God in afflictions he sheddeth abroad his loue in our hearts and this breedeth patience which bringeth foorth experience and experience hope which maketh not ashamed being the helmet of saluation and our anchor which staieth our ship in the troublesome sea of this life Fourthly if wee must by our hope waite on Christ then in all our requests and petitions vnto God we must abide the Lords leisure not limiting him or prescribing the time vnto him of hearing for herein our hope must exercise it selfe Further from the obiect of this waiting which is the mercie of God we may learne diuers points first that there is no such merit of worke as the Papists dreame of for then might we waite for iustice and of due lay claime to life eternall But here we haue another lesson read vs namely that the Saints of God iustified sanctified and so continuing for to such Iude wrote as verse 1. must waite for the mercie of God vnto life eternall Yea let a man keepe all Gods Commandements hee shall merit nothing he doth but his dutie In the second Commandement the Lord saith he shewes mercie on thousands but who are they euen to them that loue me and keepe my Commandements If Adam had stood in innocencie he could not haue merited any better estate than hee was in how much lesse can wee since the fall nay Christ as hee was man alone could not merit nor did not but in regard of the personal vnion But the Papist will here say that life eternal is promised vpon condition and if wee can keepe the Commandements wee may merit I answere if wee keepe the condition of our selues wee may merit indeed but this is impossible for euen our keeping of the condition were of mercie and mercie and merit will neuer meete and stand together Secondly if we waite for mercie in Christ then must wee altogether despaire in regard of our selues of euer attaining life euerlasting for hope sendeth a man out of himselfe and causeth him wholy to relie himselfe vpon Christ. Thirdly if we must waite for the accomplishment of mercie which tendeth to life euerlasting then much more must wee in our dangers or troubles waite for Gods mercie in our deliuerance If wee must waite for the greater wee may for the lesse Hab. 2.3 At last the vision shall speake and not lie though it tarrie waite And Isai. 28.16 He that beleeueth maketh not haste This meeteth with mans corruptiō who in present trouble will haue present help or else he wil fetch it from hell it selfe from Satan and Sorcerers but such neuer learned to waite on Gods mercie for saluation for then could they waite his leisure in lesser matters for health and ease and with more comfort make farre lesse haste Secondly from the second effect or fruite of hope namely that it deceiueth not nor disappointeth him that hopeth note first a difference betweene humane or carnall and religious or Christian hope The former often deceiueth men at least when death commeth all such hopes perish but the second neuer deceiueth a man in time of need no not in death it selfe Secondly hence a man may and must beleeue his owne perseuerance in grace for where this hope is such a man cannot fall wholie from Christ for then his hope should disappoint him neither from his owne saluation because this hope laies hold on the mercie of God vnto eternall life and herein can neuer frustrate his expectation or make him ashamed Thirdly if our hope bring vs to the fulnes of happines and to the accomplishment of mercie hereafter then it bringeth vs to the beginnings of this happines euen in this life for the beginning of life eternall is in this life and standeth in the conuersion of sinners vnto God and in amendement of life and whosoeuer hath true hope hee is thereby stirred vp vnto daily repentance and reformation of life 1. Ioh. 3.3 He that hath this hope purgeth himselfe euen as he is pure Now there is none of vs but wee say wee hope for life eternall and looke to bee saued by the mercie of God in Christ it standeth vs thē in hand to trie the truth of this hope within our selues and manifest the truth of it vnto others and both these by this note namely that we finde it to purge our hearts and liues and that it conforme vs vnto Christ for if we hope to be like him after this life we must labour to resemble him euen in this life by being in some measure pure holy innocent meeke louing c. euen as hee was for otherwise if our liues be not in some reformation of our selues and conformitie to our head sutable to the profession of our hope it is but pretence of hope and will make men in the end ashamed Vers. 22.23 And haue compassion of some in putting difference and others saue with feare pulling them out of the fire and hate euen that garment which is spotted by the flesh THese words containe the two last rules tending to the preseruation of the faith both of them teaching how we may and are to recouer and restore those who are fallen or declining from faith or good conscience For the better vnderstanding whereof consider in the words two things first the way to begin this recouerie which is in the end of vers 22. By putting difference Secondly the manner how they are to be recouered expressed in both the rules the former concerneth Christian meeknes Haue compassion on some the latter concerneth Christian seueritie and other saue with feare Concerning the former the way of this recouery is to put a difference that is by Christian wisedome to distinguish betweene offenders For our direction wherein wee must know that
reformed resisteth plainly saying I will not haue this man to rue ouer me I desire none of his waies This loue then comes from grace 1. Ioh. 4.7 Loue commeth from God 1. Tim. 1.5 it hath his beginning from a pure heart true faith and good conscience Which must bee maintained against the Papists who say that nature affoordeth the inclination but grace the practise whereas indeed grace giueth both Thirdly consider the vse of loue It is the instrument and companion of true faith which worketh by loue Galath 5.6 The proper worke of faith is to lay hold on Christ this faith as a hand can of it selfe doe but when it commeth to the practise of morall duties it can no more worke without the grace of loue then a hand which can lay hold alone and of it selfe receiue and retaine can cut any thing without an instrument Whence it appeareth that faith in iustification is alone but in the life of man it worketh by loue and whereas it hath bin taught for many hundred yeeres that loue is the life of faith that is vnâ—rue for it only testifieth that faith hath life It is alleaged that as the bodie without the spirit is dead euen so faith without workes is dead therfore workes are the soule and giue life to faith But this consequence from this comparison is not good because the soule is not properly the soule of the bodie but of the man and so it proueth not that loue is the soule of faith Again the word Spirit there betokeneth the breath without which the body is dead and thus is the comparison to be returned that as breath maketh not a man liuing but sheweth him to be aliue so loue maketh not faith liuing but testifieth it so to be yea indeed is the fruite and effect of faith as breath is of life More particularly this grace of loue is two-fold first that whereby man loueth God secondly that whereby man loueth man In the former note two points first what it is namely a motion of the heart whereby it is affected to God causing it to be well pleased in God and his workes for himselfe as also to seeke fellowship with God so much as it can Secondly note the measure of this loue which in Scripture is double first that which the law requireth and that is the full measure of loue loue in the highest degree when man loueth God with all his soule with all his strength and all the powers of the whole man so as in man no loue can be aboue it vnto this all men are bound yet no man since the fall can attaine Secondly that which the Gospell describeth standing in an vnfained will and true endeuour to loue God with all the heart all the strength and all the powers which is a smaller measure than the former yea and a qualification and moderation of it yet to none but those that are in Christ. Wherby we come to the right vnderstanding of diuers places of scripture as 2. King 23.25 of Iosiah 2. Chron. 15.15 all Iudah sought the Lord with their whole hart These and such other places must be vnderstood as they are qualified by the Gospell in that they willed and endeuoured by all good meanes to seeke God yea this text also must be vnderstood of this second measure seeing the former being in the highest degree cannot be multiplied no not if men were glorified The second kinde of this loue is that whereby man loueth his neighbour which is a certaine diuine and spirituall motion causing the heart as the former both to be wel pleased in man for God that is because he is Gods image and his owne flesh as also to powre out it selfe and communicate goodnes to his neighbour in wishing speaking and hoping the best of him Wherein by the way obserue a plaine difference betweene faith and loue faith is a hand but to pull Christ to our selues loue is a hand also but opening it selfe and giuing foorth vnto others In this loue of the neighbour consider these three things first the order of it The order that hath been taught for many hundred yeeres is that first wee must loue our selues and then others from this ground Thou shalt loue thy neighbour as thy selfe for the rule say they must goe before the thing ruled But this is not found seeing worthie then haue been commended in Scriptures for louing others as well yea and better than their owne selues so Dauid loued Ionathan 1. Sam. 20.17 Christ loued his enemies better than himselfe these began not with themselues yea indeed the right beginning of loue is in God and then as a man is a more principall instrument of Gods glorie hee must be for God preferred in our loue aboue our selues Thus euery man is bound to loue and preferre the life of his Prince aboue his owne see the perfect rule of direction herein Ioh. 13.34 Secondly note the manner of it set downe in that precept Thou shalt loue thy neighbour as thy selfe that is as wee are cheerfull and free to practise the dutie of loue to our selues so must we doe it to others for this precept aimeth at the manner rather than the rule of our loue to man for that is as Christ hath loued vs. Thirdly the kindes of it it is two-fold first single when men loue others but are not repaid with loue againe yea when a man loues his enemie but is not loued again The second is mutuall loue that is when loue is requited with loue called in Scripture brotherly loue see Philip. 2.2 1. Cor. 1.10 when men are of one iudgement like minded speakâ— one thing and one soule is as it were in many bodies The second point is the multiplication of loue which the Apostle prayeth for vpon good ground because it ioyneth man to God and man to man and so becommeth as it is called the bond of perfection the bond of the Church Common-wealth of al societies 1. Cor. 13. Loue edâ—fieth that is it helpeth to build the kingdome of God yea it constraineth men to all good duties in their particular callings Qu. But how shall this loue be multiplied Ans. By certaine meditations and practises The meditations are many first on Gods coÌ„mandement Be seruants one to another in loue Gal. 5.13 Secondly of Gods image which al men should beare in loue 1. Ioh. 3.16 Thirdly of the fellowship of the faithfull hauing all one father one brother one saluation all linked by one spirit Ephes. 4.4 Fourthly of the loue of God Ioh. 13.35 which hereby we shall be assured of 1. Ioh. 3.14 The practises also are diuers first wee must labour to be assured of Gods loue to vs and encreased vpon vs Ephes. 5.2 Secondly the law of nature must teach vs to doe as we would be done vnto Thirdly our care must be more to loue than be loued for to loue is a vertue in our selues to be loued iâ— the vertue of another Fourthly pray daily for
receiue it First God giueth it vnto vs when he giueth vs Christ himselfe for it is giuen with him and it is made ours when God in mercie esteemeth iudgeth and accounteth it to be ours for it is ours by imputation which appeareth by these two reasons First as Christ is made out sinne so are we made his righteousnes 2. Cor. 5.21 but hee is made our sinne by imputation and therefore his iustice being inhereÌ„t in him is made ours by imputation Secondly as the first Adams disobedience is made ours so Christs the second Adams obedience is ours Rom. 5.17.18 but that is ours by imputation and therefore Christs obedience also Secondly to make this obedience ours we must receiue it and that can be onely by faith which is the hand of the soule receiuing into it the things that are giuen vs of God where note by the way that a sinner is not iustified by the dignitie of his faith but as it is an instrument whereby Christs obedience is applied vnto the soule III. Point What workes are excluded from iustification Ans. The workes of Morall and Ceremoniall law workes of nature and grace That euen workes of grace are excluded appeareth by these reasons First a sinner must so bee iustified that all cause of boasting may be cut off Rom. 3.27 But if a man were iustified by workes of grace he might boast still yea though hee acknowledge the workes to be of God see the Pharisies example Luk. 18. Secondly if a man were iustified by the workes of the law then our iustification should stand by the law but that it doth not Rom. 4.14 for then the promise were made voide yea the tenour of that whole Chapter prooueth that Abraham hauing store of good workes was yet iustified by faith without the works of the law the which thing also that obiection in chap. 6.1 witnesseth What then shall we continue in sinne drawne out of the fiue former chapters thus If a man may be iustified by faith without workes we may continue in sinne which obiection were no obiection if that had not been the intent of the Apostle to prooue iustification by faith onely without the workes of the law Thirdly Paul was not iustified by any workes 1. Cor. 4.3 I know nothing by my selfe yet am I not therby iustified where he noteth two things of himselfe first that hee had a good conscience within him secondly that he was not thereby iustified where hee debarreth all works of grace Fourthly we are saued by grace without workes these workes excluded are workes of grace for they are all such as God hath prepared to walke in Ephes. 2.8 Fiftly a man must first be iustified before he can doe a good worke and therfore works follow iustification and cannot cause it Yea and as all workes are excluded so al vertues also excepting faith are here reiected For as in a man that standeth to receiue a gift no part doth any thing to receiue it but the hand yet hauing receiued it all other parts testifie thankfulnes the tongue the feete and all the bodie euen so wee receiue the matter of our iustification by faith alone not by hope or loue but after the receiuing of Christ these with the other graces work and shew themselues The second point in this ground is the weight of it appearing herein that he that ouerthroweth it ouerturneth the faith Rom. 4.14 If they of the law be heâ—res of life faith is made voide and the promise of none effect And Galath 2.21 If we be iustified by workes Christ died in vaine Aduersaries hereof First the home-aduersarie is the common sort of ignorant people and all naturall men who with the young man say What shall I doe to be saued They say they will be saued by faith in Christ but when it commeth to the point they will be doing somewhat and stand much vpon their good meaning and righteous dealing Secondly the forreine enemie is the Popish doctrine Romish religion which teacheth that there be two iustifications First when a man of an euil man is made a good man this is by grace of the holy Ghost put into the heart the latter is whereby a man is made of good better which is by good workes But what Church soeuer holdeth this is fallen from grace This is a peremptorie sentence will some say and no generall Councell hath so determined Ans. The more is the pitie But Gods word hath peremptorily determined it Galat. 5.4 They are abolished from Christ and fallen from grace whosoeuer will be iustified by the law as the Romane Church at this day They say our doctrine maintaineth loosenes of life by excluding all workes from iustification Ans. Though we exclude the best works from iustification yet we debarre them not from Christian conuersation but therein require them as fruits of the spirit plentifully Ob. But it is absurd say they that one man may be iustified by the righteousnes of another Ans. Adams sinne is made ours and they marueile not at it what greater absurditie is it that the second Adams obedience answering to the first Adams sinne should bee ours in like manner The 16. ground is this Except a man be borne anew of water and of the holâ—e Ghost he cannot enter into the kingdome of God Ioh. 3.5 In which obserue first the meaning secondly the weight thirdly the aduersaries In the first consider two points first what it is to be borne againe secondly of what necessitie it is For the former wee must know that there must bee in him that is borne againe three things first a reall change from one estate to another Secondly there must be a roote from whence this change may arise Thirdly a new life First the chaunge is when a man of a meere naturall man is made a new man not in regard of his bodie or soule or powers of them all which a man retaineth the same after his regeneration but in regard of Gods image restored and renewed by Christ Ephes. 4.24 This is the restoring of that new qualitie of righteousnes and holines lost in Adam for so the Apostle describeth this new birth in the place alleaged This change is attributed to water and the holy Ghost wherein by water our Sauiour alludeth to some speeches of the old Testament as Ezech. 36.25 where the Prophet speaketh of the clensing of the Church by powring cleane water vpon it that is infusing new graces into the heart which take place of the old corruption And by the holy Ghost he sheweth that this clensing of vs is by the inward working of the holy Ghost Obiect But it will be said if a man bee a new man hee must haue a new soule Ans. This new qualitie of righteousnes and holines is as it were a new soule for in a regenerate man there is a bodie soule and besides the spirit which is the grace of sanctification opposed to flesh and
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
things must be taught first what it is secondly what is the vse of it For the first Repentance as Paul describeth it is a conuersion whereby a sinner turneth himselfe vnto God and bringeth foorth fruites worthie amendement of life There be two kindes of conuersion of a sinner first that whereby God turneth man Secondly that whereby a man being turned by God turneth himselfe by grace the former is not repentance properly but the latter Iere. 31.18 Conuert thou me and I shall bee conuerted Surely after that I conuerted I repented Quest. In what part is this conuersion made Ans. It beginneth in the minde but it is of the whole man the minde laying off all purpose of sinning the conscience calling backe from sinne the will not seeking to fulfill the lusts of it but the whole man endeuouring to please God thorough his whole conuersation further repentance is attended with diuers fruites worthie newnes of life These are the duties of the Morall law performed in faith and truth without hypocrisie which because they proceede from the same beginning are approoued of God as repentance is The second point in this dutie is the vse of repentance and that is not to be â— cause of saluation but only a way wherin men must walke to life euerlasting We are slandered by the Popish church while they exclaime that our doctrine requireth nothing but faith to be saued by and so wee become enemies to all good workes But this is not our doctrine for we hold the workes of repentance to be the way of saluation Indeed when we speak of the instrument wherby we lay hold vpon Christ that we say is faith onely not hope loue or any workes but when wee speake of a way to life then faith is not alone but repentance is required hope the feare of God and eâ—â—â—y good worke So women are said to be saued thorough bearing of children 1. Tim. 2.15 namely as a way wherein they practise their faith and obedience Thus Abrahams faith and workes went together Iam. 2.22 Secondly The Aduersaries of this ground are first professors of Religion who content themselues with a fained repentance for most men being pricked and stung with the sense of their sinnes for a while will hold downe their heads like a bulrush breake off their companie come to Church pray heare the word and performe other duties but when the remorse is once past they returne to their former course of licentiousnes and this is thought a sufficient repentance whereas it is but ceremoniall and a fig leafe whereby men seeke to couer themselues for true repentance changeth the minde will affections conscience yea all the actions of life Secondly the Romish Church which for many hundred yeeres hath ouerturned this doctrine as first in generall aboue these 500. yeeres penance and publike confession of persons excommunicated hath bin by them taken and deemed to be repentance it selfe any other hath been scarse taught or knowne in these partes of the world Secondlie repentance is by them turned into a iudiciall proceeding and sentence of the court wherein the Minister must be iudge the sinner must come vnder confession the Minister must passe sentence and the other must make satisfaction accordingly which is an high abuse of this doctrine Thirdly they hold the workes of Contrition Confession and Satisfaction to merit yea and to conferre pardon of sinne and so abolish the merit and satisfaction of Christ. Secondly the world hath bin by that Church deceiued in diuers particulars concerning this doctrine as namely first it hath bin taught that repentance for the originall of it is partly from nature partly from grace partly from God partly from our selues which is a false foundation ioyning light with darkenesse it being wholy from grace Secondly remorse of conscience which the very diuels may haue is made a parte of repentance Saul himselfe nay Iudas wanted not this contrition which is no grace but a preparation vnto it Thirdly they make Auricular Confession whereby euery man is bound to confesse all and euery one of his sins with their circumstances in the Priests eare so necessarilie vnto repentance as without which he cannot haue pardon which is a very gibbet to the conscience Fourthly they turne their Canonicall satisfaction into satisfaction of Gods iâ—â—stice for sinne wherein blasphemously they ouerthrow the most perfect satisfaction of the Sonne of God We are therfore to praise God who hath taken from our neckes this yoke of the Roman Church which neither wee not our fathers were able to beare The second ground of practise is concerning the exercise of repentance Luk. 9.23 If any man wil come after me let him deny himselfe and take vp his crosse and follow me In which ground we will consider three thinges first the meaning secondly the moment thirdly the aduersaries against whom wee must contend For the meaning If any man wil follow me that is will bee my Disciple for Disciples vsed to follow their Maisters and teachers hee must learne three duties First Leâ— him denie himselfe Secondlie take vp his crosse Thirdlie follow mee To the deniall of our selues three things are required First we must for the magnifying of the grace of God abâ—se our selues euen to nothing An example whereof wee haue in Paul 1. Cor. 3.7 I I haue planted Apollo hath watred but neither is he that planteth any thing neither he that watreth but God that giueth increase If the planter bee nothing much lesse the planted We are not able as of our selues to think a good thought And againe All our sufficiencie is of God Secondly wee must renounce our owne reason and will and bring them vnder subiection to the will of God wee must not striue to haue willes of our owne but let Christs will be sufficient for vs his wisedome must be our reason Thirdly wee must esteeme all things as dung for Christ and preserue within vs a readines to leaue and forsake friends riches honours yea ouâ— libertie and life it selfe if need be for his sake and a good conscience The second dutie is To take vp our crosse daily vnto which two things are required first euery member of the Church must make reckoning of and looke for daily crosses priuate and particular in his calling and in his profession Secondly when the crosse commeth it must be taken vp cheerfully and borne with reioycing Matth. 5.12 Reioyce and be glad namely euen when men reuile and persecute you Rom. 5.3 Iustified persons are able to reioyce in tribulations according to the exhortation Iam. 1.2 Count it aâ— exceeding ioy An example of the Saints Hebr. 10.34 who suffred with ioy the spoyling of their goods The third dutie of a Disciple is after the two former to follow Christ. For when Christ saith And follow me it is as though he had said I goe before bearing my crosse let my Disciples follow me step by step in bearing of this crosse This containeth in it the maine
in other Churches but are daungerous enemies wheresoeuer both to the grace of God and good of man for where the Ciuill sword doth cease there can no societie stand in safetie Thirdly another kind of Libertines are the Papists and the Popish Church with the whole Romane Religion themselues being open enemies vnto the grace of God and their whole religion turning it into wantonnes and libertie of sinning and that diuers waies First God hauing of his grace giuen vnto the Church a power of the keyes to open and shut heauen that religion hath turned it into an instrument first of prophanenesse in setting vp an new Priesthood to absolue and lose men sins properly in offering a sacrifice for the quicke and the dead so abolishing the sacrifice of Christ. Secondly of iniustice for by it they depose Kings and Princes they free subiects from their alleageance they stirre them vp and encourage them to conspiracies rebellions and maintaine in other states factions ciuill warres and seditions and al by vertue of their power Thirdly of horrible couetousnes for by it they sell pardons for thousands of yeeres the which sales haue brought to the Church of Rome the third part of the reuenewes of al Europe which one practise if there were no moe prooueth plainly that that Church turneth the grace of God to the libertie of sinne Secondly their whole Religion is a corrupted Religion and maketh the receiuers of it the children of Satan more than before for first it maketh men hypocrites requiring nothing but an externall bodily and ceremoniall worship without any inward power of it as in fasting it requireth onely a shew of it as to abstaine from flesh and white meates but they may vse most delicate fishes the strongest wines and sweetest spices and in other parts of their religion is no lesse hypocriticall Secondly it maketh men proud and arrogant teaching the freedome of will vnto good if the holie Ghost doe but a little help it that a man can merit by his workes that hee can satisfie Gods iustice by suffering for sin yea that hee can performe some workes of supererrogation who can hold these points and be humble Thirdly it maketh men secure teaching that they may haue full pardon of all their sins by the power of their keyes for mony and that though they haue no merits of their owne they may buy the merits of other men yea although in their death they faile of repentance yet for some mony they may be eased in Purgatorie What shall any rich man now care how he liue or die seeing all shall be well with him for a little mony Fourthly it maketh men in their distresse desperate teaching that no man can be assured of his saluation without some reuelation Fiftly it reuiueth the old sinne of these seducers teaching that diuers men and women may not marrie that were adulterie and yet openly tolerating stues and vncleannes Which what is it else but to maintaine wantonnes whereby the chiefe teachers of that Church witnesse themselues the right successors not of the Apostles as they pretend but of these seducers and other wicked heretikes old and new The fourth sort of Libertines are carnall and formall Protestants who first turne the counsell of Gods election into wantonnes by reasoning thus If I be elected to saluation I shall be saued let me liue as I will or if not I cannot be saued doe what I will or can because Gods counsels are vnchangeable and thus conclude to spend their daies in all wantonnes Secondly they turne the mercie of God into wantonnes thus reasoning in their hearts Because God is mercifull therefore I will deferre my repentance as yet for at what time soeuer a sinner repenteth God will put away all his sins out of his remembrance what yong Saints old Diuels Thus the timely acceptance of Gods mercie offered is become a reproch besides many moe who because the Lord deferreth punishment set their hearts to doe euill Thirdly others vnder pretence of brotherly loue mispend all that they haue in wantonnes riot excesse companie keeping gaming to the beggering of themselues and vndoing of their owne families vnto which they ought to shew their loue in the first place Fourthly others vnder pretext that the Iewish Sabbath is abrogated and that Christ hath brought such libertie as hath abolished distinctions of times take libertie to keepe no Sabbath at all whence many tradesmen will do what they list on this day and dispatch those businesses which they can finde no time for in the weeke daies Fiftly some because they would humble themselues commit diuers sins and continue in others these say in themselues Let vs continue in sinne that grace may abound all these sortes of men turne the grace of God into wantonnes and practise the vice here condemned The 2. thing to be considered is the contrary vertue and y◠is to make a godly holy vse of the grace of God and to applie it to the right end for which God vouchsafeth it vnto vs to wit that wee might be thankful vnto him and testifie the same in obedience to all his lawes Which appeareth first by testimonie of Scripture Luk. 1.74.75 We are deliuered 〈◊〉 of the hands of our spirituall enemies to serue him in holinesse and righteousnesse Rom. 6.16 We are vnder grace therefore let vs giue vp the members of our bodies weapons of righteousnesse Tit. 2.11 The grace of God hath appeared teaching vs to denie vngodlines Secondly the end of all Gods graces is that wee should be furthered in holinesse of life we are elected that wee might be holy the end of our calling is that we may be Saints Iustification freeth from punishment of sinne Sanctification from corruption and sinne it selfe Faith purifieth the heart Loue containeth vs in obedience he that hath hope purgeth himselfe and so of all other graces Thirdly Christ is a Mediatour two waies first by merit to procure life and worke our saluation secondly by efficacie that is whereby his death is powerfull to cause vs to die to sinne and his resurrection to raise vs from the graue of sinne to a new life and he is no Mediatour by his merit to those who are destitute of this efficacie Vse We haue in this land been many yeeres partakers of this grace of God our dutie then is to make a holie vse of it and walke thankfully before God Rom. 12.1 I beseech you by the mercies of God which he had in the former chapter mentioned that ye giue vp your selues a holie sacrifice to God no more forcible argument can be vrged to stirre vp men to thankfull obedience than this for if Gods mercie in Christ cannot mooue what will Let this then perswade vs likewise If we beleeue God to bee our Father that is a great grace Let this grace moue vs to walke as children before him let the grace of our redemption mooue vs to walke as redeemed ones rescued out of such captiuitie
necessarily obserued first there must be iust cause and that which is so alienated must bee employed to some good vse in the Church or Commonwealth and this is foure waies first in case of present necessitie for tenths haue bin in some cases of necessity lawfully paied in way of tribute and otherwise neither Church nor Common-wealth could haue been preserued Secondly in way of exchange when the alienation of some lands shall be rather more conuenient both to the Church it selfe and to whom such lands are alienated Thirdly when as some great profit shal ensue vnto the Church and common-wealth vpon which ground King Henry the 8. of famous memorie most iustly alienated most of the Church lands called Abbey lands that Monks Friers Abbots and such like idle Drones should neuer haue more footing in this our land Fourthly in way of reward for Kings and Princes that are the Patrons protectors of the Church may alienate Church lands where there are excesse vnto such as haue bin faithfull in the defence of Church or Common-wealth and that in way of requitall and reward of their seruice The second condition is that there must bee reserued a sufficient reliefe for the poore and maintenance for an able Ministerie Some there are which teach otherwise and they reason thus Tenths say they standing by Gods law are not to bee alienated but the goods and lands of the Church stand chiefly in tenths and therefore admit no alienation Ans. In England tenths staÌ„d not by Gods laws but by the positiue lawes of the land so as if it please the King he may appoint eights or more or lesse as well as they which if it were not so no Minister were to meddle with the tenths of his Parish for by Gods law tenths were brought to the storehouse of the ouerseers and distributed by them to the Leuites according as euery man had neede but the Leuites themselues neuer medled with theÌ„ Againe if tenths stood now by the law of God then the poore should haue euery third yeere all the tenths of the earth for so it was among the Iewes while they stood in force by Gods law Secondly they obiect that in the Prouerbs chap. 20.25 It is a snare to deuoure tenths Ans. The place is to be vnderstood of tenths theÌ„ standing in force by Gods law not of ours which stand by mans Thirdly they alleage that some decrees were made in the Primitiue Church that the alienation of Church lands should become sacriledge Ans. But those decrees concerned priuate persons who might not not may not on their owne heads impropriate the Church goods as also they debarred the taking away of necessaries from the Church for then the Church was farre from that superfluitie which sithence it hath obtained so that for a lay man to hold lands impropriate the former conditions obserued is no sacriledge Now if the question be concerning the impropriations of Colledges whether they lawfully hold them or no then I answere secondly that I take it they hold them by a more speciall right for they being giuen at the first vnto the Church they are not being impropriate to Colledges generally and wholie alienated from the Church but remaine in this speciall vse of the Church for the maintaining of the Seminaries of it without which the Church must needs decay and this seemeth a sufficient cause of reseruing vnto them this maintenance so as caâ—e be had of the people and poore for their reliefe instruction Secondly whereas the Primitiue church first feasted and then receiued the Lords Supper wee note first the lawfulnes of feasts so as the poore be regarded superfluitie and riot auoided and the right end intended which is the praise and glorie of God expressed in thankfulnes for the abundance of his good blessings So after the sacrifices offrings Aaron and the Elders of Israel came to feast with Iethro before God Exod. 18.12 So Ezra 8. Goe your waies eate the faâ— and drinke the sweete and send part to them for whom none is prepared for this is the day of the Lord. Secondly the Papists are deceiued who teach it necessarie to come to the Sacrament of the Supper fasting for these feasted before it Thirdly in the Primitiue Church and in the Apostles daies there was no priuate Masse in which one Priest should eate vp all alone but there were feastings which cannot bee performed by one man alone but the whole congregation Fourthly hence wee may note the end of the Lords Supper to be the increase of our fellowship communion with Christian men as well as our vnion with God and that wee are to come together in loue and Christian vnitie for the testifying of which charitable affection the ancient beleeuers in the Apostles daies had these feasts of loue before they came to the Lords table Further in that these seducers are called spots in these feasts I note first that open offenders should be hindred and repelled from the Sacraments being as spots in the face which because they are blemishes must bee washed away so ought these by the censure of excommunication to be vntill their repentance cut off from the face of the congregation Secondly that euery one that professeth the faith is not a true member of the Catholike Church as the Papists erroneously hold that let a man be what he will if he professe the faith it is sufficient to make him a member of the Catholique Church Whereas open offenders are to be accounted as spottes which no man will say are true parts of the bodie but blemishes to bee pared away that their bodie may be the more perfect and entire Feeding themselues without feare In feasting we are to preserue feare within our hearts which is two-fold first of God secondly of man The former is seene Exod. 18.12 The men of Israel feasted before the Lord. Iobes feare was lest his sonnes should cast this feare of God out of their hearts in their feasting and so offend God The latter is prescribed Prou. 23.1 â— When thou fittest to meate before a Ruler put the knife to thy throte that is bridle thine appetite haue respect not to passe the limits of sobrietie tempetance and moderation And as wee are to eate and drinke so also to season all other our actions with the feare of God and men which one grace would cut off many gracelesse practises euery where raigning amongst men But a speciall thing here aimed at is that we should neuer come to eate the Lords Supper without feare and reuerence which because the Corinths wanted Paul complaineth that one came hungrie another drunke and so prophaned that holy institution 1. Cor. 11.21 Ob. But in that place it seemeth Paul condemneth these Loue-feasts which Iude here dispraiseth not where hee saith euery man eateth his supper before vers 21.22 Ans. These Loue-feasts were indifferent and might bee vsed or not Paul condemneth the great abuse of them in Corinth because some were made by them drunke
of the same so as his doctrine was no other than that which was before by them deliuered Where three things are to be considered first a preface to the testimonie vers 17. Secondly the testimonie it selfe vers 18. Thirdly the amplifying of it vers 19. For the Preface But yee beloued remember c. First the Apostle Iude setteth out his owne dutie and practise in that whatsoeuer he speaketh it proceedeth of loue and he is not carried away in speaking or writing with sinister affections and therefore he calleth them Beloued This ought to be the practise of al Teachers who out of their inward loue to Gods people committed vnto them are to vtter whatsoeuer they teach yea and no man in any other calling may lay aside this affection in the discharge of the duties therof seeing it is the end of all the Commandements In the second word remember is laid downe the dutie of the Church faithfull people of God which is to remember the words spoken by the Apostles of the Lord Iesus Christ. Which we also in this age are to bee exhorted vnto for very weightie reasons first it is a notable remedie against al sinne and especially the forenamed sinnes Psal. 116.11 In my haste I said all men are liars that is wheÌ„ I remembred not the word of God but forgat my own dutie and was carried away with the streame of my owne affections against faith then I failed and was foiled Psal. 119. I haue hid thy testimonies in my heart that I should not offend against thee Secondly this remembrance is a notable remedie against heresies and schismes and all false doctrines and is of much vse in these our daies wherein wee are in danger to bee seduced partly by Atheists partly by Papists and partly by carnall Gospellers against all whom wee had need to bee well fenced and armed by the reading knowing beleeuing and remembring the wordes of the Prophets and Apostles which onely are as Dauids sling to ouerthrow the great Goliahs Thirdly it is an excellent meanes to settle the conscience in the truth by perswading the same and the rather to be enforced because many alleage that there are so many Religions and opinions that they wil be of none for they knowe not which to betake themselues vnto But if these were diligent in the words of the Prophets and Apostles in reading searching and sifting out the truth in humilitie they should finde wherein to settle themselues Secondly by this second word all Teachers are to take notice of their dutie which is to whet the word of the Apostles vpon the hearts mindes and memories of their hearers so as they may learne and remember them and the rather because in former ages religion was destroyed and superstition preuailed because that men laid away the Scriptures out of their hands and betooke themselues to the exposition of other mens writings and to glosse vpon the sayings of their ancestors whereby they brought a black darknes ouer these parts of the world The Prophets and Apostles giue another direction Malachy the last of the Prophets referreth vnto Moses and the former Prophets and Iude the last of the Apostles vnto the former Apostles shewing what ought to bee the scope of all Teachers that would follow their steps Thirdly hence all Students of Diuinitie are taught what they must most remember namely the words and writings of the Apostles for these are the key of the olde Testament and of the whole Scripture which dutie if it were well obserued Popery superstition and Atheisme could not so farre preuaile but fall downe to the ground as Dagon before the Arke Thirdly he nameth the authors of the testimony who were the Apostles of our Lord Iesus Christ implying their authoritie and taking it for granted that whatsoeuer they spake or writ must be receiued as an infallible truth and may not be contradicted Now the better to know both what the Apostles were and what this authoritie is consider three points first their calling and the greatnes thereof They were called by Christs owne mouth Ioh. 20.21 As the Father sent me so I send you by which comparison hee designeth them to a particular and weightie calling standing in these points first as Christ was immediatly called by the Father so were the Apostles immediatly called by himselfe Secondly as Christ was sent from the Father to preach to the whole world being the great Prophet and Doctor of his Church so Christ sendeth them into the whole world for the whole worlde was their charge Thirdly as Christ was sent to reueile his Fathers will which before was hid to the greatest part of the world so they were sent by Christ to reueile the Fathers will partly in making things more fully knowne which were before but darkly shadowed and partly in foretelling things to come they all being Euangelicall Prophets In these three standeth that comparison in regard of which manner of theâ—â— sending they are aboue euen the Angelâ— themselues nay the Angels were as it were but their schollers Eph. 3.10 Now vnto principalities and powers in heauenly places is made knowne by the Church the manifold wisedome of God that is by the ministrie of the Apostles the mysteries of God concerning mans redemption haue bin reueiled to the Angels themselues Secondly consider their Authoritie which was most authenticall seeing that neither in teaching or writing they could erre being specially priuiledged therefrom Matth. 10.19 It shall be giuen you in that houre what ye shall say The peculiar promise of direction belonging to the Apostles is recorded in Ioh. 16.13 The spirit of truth shall leade you into all truth in which regard they were bold to ioyne themselues with the holy Ghost It seemeth good to the holy Ghost and vs namely in ordering the Church affaires yet here that distinction which is falsely applied to the Pope is true in the Apostles by reason of this assistance that as they were priuate men and in other causes they might and did erre but not as Apostles in performing their office Apostolicall Thirdly their worke or office they were Master builders of the Church of the new Testament yea founders therof both by teaching doctrines and informing the manners of men farre passing all Euangelists Pastors Teachers or ordinarie Ministers since their daies 1. Cor. 3.10 As a skilfull Master builder I haue laid the foundation and another buildeth thereon For the furthering of which great worke in their hands they had giuen them first a power to worke miracles for the confirming of their doctrine Secondly of giuing the holie Ghost by imposition of hands Thirdly an Apostolical rod to strike and correct obstinate offenders by the which Peter smote Ananias and Saphira with present death and Paul Elymas with blindnes Vse Marke that now the Pope claiming authoritie Apostolicall from Peter it is but a false challenge for that authoritiâ— ceased with that office and seruâ— onely to lay the foundations of the Church withall being
God or no. Vse First whereas all men good and bad haue innumerable lusts in them we are to take notice of the vilenes and vncleannes of our nature which is common to the good and bad betweene whom there is no difference but by grace our endeuour must bee to see more and more these lusts stirring and moouing themselues against God and man Secondly to mourne and bewaile them Thirdly to pray that God would burie them all in the death and graue of his Sonne that they stand not vp in iudgement against vs being euery of them sufficient to procure our eternall destruction Secondly we must not suffer sinne to raigne in vs for this is the part of an vngodly person true it is that lusts will be in the heart whilest a man is in the flesh but they must bee resisted that they may not raigne and rule the heart Quest. How shall we keepe vnder the lusts of the heart from raigning ouer vs Ans. Seeing sinne raigneth in the minde by euill thoughts our thoughts on the contrarie must bee framed according to the word and ordered by the counsell thereof according to the Apostles aduice Phil. 4.8 If any thing be honest vertuous of good report we must thinke of these things Coloss. 3.16 Let the word of God dwell plentiously in you Again lust raigneth in the memorie by remembring vanities wrongs and wicked speeches and actions wee must therfore remember our sinnes the number and greatnes of them the curse of the law against them the day of our owne death and the generall iudgement the remembrance of which shall be able to keepe out or at least to keepe vnder these vngodly lusts Further seeing it raigneth in the affections of pride reuenge hatred c. wee must learne the exhortation Phil. 2.5 Let the same minde be in you that was in Iesus Christ that looke as Christ was most milde meeke humble patient full of loue towards God and man so ought our vnruly affections to bee conformed vnto his And lastly seeing it raigneth in the bodie by idlenes ease sleepe in excesse which make the bodie an instrument of sinne wee must alwaies diligently inure our selues to the duties of our callings vsing fasting watching and prayer by which meanes well obserued the lusts in the heart may still trouble and molest vs but they shall not rule and raigne ouer vs. Vse 3. If it be the propertie of a wicked man to follow after vngodly lusts wee ought to purge our selues from all the lusts of the flesh and spirit 2. Cor. 7.1 lest these defile our bodies and soules in the powers and parts of them to doe which the better remember that blessed are the pure in heart secondly to inure our selues vnto the feare of God seeing the feare of God is cleane Psal. 19. that is it clenseth the heart and breaketh the necke of all noysome lusts Vers. 19. These are makers of sects fleshly not hauing the spirit THis verse containeth the application of the former testimonie vnto the particular persons whom it concerneth setting downe who they be that are scorners and followers of their lusts namely scorners are they that make sects separating themselues from the people of God and followers of their lusts be those who are fleshly and without the spirit which words being applied to these seducers fasten two sinnes more vpon them The first whereof is that they are makers of sects The second that they haue not the spirit For the former the word signifieth a singling and separating of themselues from the Church and people of God and consequently the making of sects to themselues neither may this seeme strange that there should be such persons that make such separation seeing it is the nature of euery sinner to flie from the presence of God as Adam did and Peter when he had seene a part of the glorie of Christ bad him depart from him for he was a sinner The prodigal sonne must haue his portion apart and will not be perswaded to liue with his father and euery vngodly man withdraweth himselfe vnto perdition Heb. 10.38 Doct. First it is a great sinne for a man to separate himselfe from the assemblies of Gods people because first it is a flying from God and his presence whose face euery one is commanded to seeke seeing he presenteth himselfe in the Word and Sacraments and wheresoeuer two or three are assembled in his name c. Secondly it is a contempt of Gods ordinance which whosoeuer despiseth despiseth God himselfe Thirdly out of the Catholike Church is no saluation the saying is true Whosoeuer will not haue the Church for his Mother shall not haue God for his Father Fourthly the congregations of Gods people on earth are the suburbes and gates of the kingdome of heauen whosoeuer therefore shutteth the gates of this kingdome of grace against himselfe here shall neuer enter into the gates of the kingdome of glorie hereafter Vse Our dutie hence is to ioyne our selues to the assemblies of the faithfull not forsaking the fellowship that we haue among our selues Heb. 10.25 but keeping the vnitie of the spirit in the bond of peace Ephes. 4.3 being like minded one towards another Rom. 15.5 speaking one thing as those that are knit together in one minde and one iudgement 1. Cor. 1.10 And if we would separate our selues then let vs depart from the Atheists and Papists in their corrupt doctrines and wicked conuersation Secondly such are iustly reprehended who seldome come to heare the word receiue the Sacraments and to call vpon God in the congregation for so much as they can they cut themselues from the kingdome of God in reiecting the meanes of their saluation Ob. They alleage for themselues that if they should come they should heare but a weake man like themselues speak vnto them and if Christ himselfe or some Angell should preach vnto them they would heare willingly Ans. Lay aside all disputing and yeeld vnto the wisedome of God whose ordinance it is that men should be taught by men and not otherwise Ob. They say further that they haue the Bible and the sermons of the Prophets and Apostles at home and none can make better sermons than they and againe that they can get knowledge enough to saluation by themselues and some say they haue knowledge sufficient and neede no more Ans. First Gods ordinance must be acknowledged and reuerenced in the publike Ministerie and in the middest of the assemblies and priuate duties must giue place to publike Secondly the word is not only to be knowne but affected now although knowledge may bee gained priuately yet the affections must bee wrought and mooued in the publike Ministerie Thirdly those that know the most know but in part and the Ministerie is instituted not onely to initiate and begin men but to confirme them in grace and leade them to perfection for which end the Lord hath giuen Pastors and Doctors of the Church to teach men vntill they come vnto a
Luk. 7.47 Many sinnes are forgiuen her for she loued much where it seemeth that loue is the cause of forgiuenes of sinnes Ans. I answere this word for doth not signifie here a cause but a reason drawne from the signe as it is also elsewhere vsed this then is the sense many sinnes are forgiuen her and hereby ye shall know it because or in that she loued much Note hence first that doctrine of the Church of Rome to bee false whereby they teach that before iustificatioÌ„ there must be a disposition and aptitude in a man thereunto standing in a feare of hell loue of God c. for by this doctrine the loue of God in man should go before iustification which is a fruit and follower thereof Secondly that is as false that loue is the soule and life of faith for though in time they be both together yet in the order of nature loue followeth after faith therfore cannot be the forme and soule thereof Thirdly it hath bin the opinion of some that faith apprehendeth Christ by loue and not by it self but this is also erroneous for loue in order followeth apprehenâ—â—on of Christ and therefore Christ is not apprehended by loue First we beleeue and being knit vnto Christ by faith then our hearts are knit vnto God by loue The third point is what is the measure of loue whereby we must loue God and man Ans. According to the two distinct parts of the word of God are prescribed two distinct measures of loue The measure of the law is to loue God without measure for it requireth that wee loue God with all the powers of our bodies and soules and with all the strength of all these powers Luk. 10.27 This measure is not now in our power to performe no not although wee bee borne anew for being still flesh in part some of the powers of our strength are withdrawne from the loue of God The Gospell is a qualification of the law and moderateth the rigour thereof it freeth a man not froÌ„ louing God but exacteth not this loue in the highest measure and degree but accepteth such a measure as standeth in 3. things first in beginning truly to loue God secondly in the daily increase in this loue thirdly in being constant in the same vnto the end this measure the Lord accepteth for perfect loue in those that bee in Christ in whom the imperfection is couered Deut. 30.6 The Lord thy God will circumcise thine heart that thou maist loue the Lord thy God with all thine heart and all thy soule that is as if the Lord had said I will ingraft the true loue of my selfe in your hearts which you shall increase in and constantly proceede in the same and then I will account and accept of it for the full measure of loue that my law requireth which distinction is the rather to bee considered because the Papists teach that the loue which the Lord requireth of Christians is the same for substance and measure which the law prescribeth and for the perfection of our loue they say a man may doe more than the law bindeth him vnto as if he gaue all his goods to the poore it is more than euer God in his law hath commanded and if wee loue God aboue all creatures which they say a man may doe though imperfectly it is the loue which the law prescribeth But all this is most false and so the Apostle Galath 3.10 concludeth it as many â—s are vnder the workes of the law are accursed If all men bee condemned by the law then is no man able to performe the loue and duties which it requireth but he taketh the former for granted for else his argument could not hold and therefore that none can performe the loue which the law enioyneth is true Secondly the common opinion of men is that they euer loued God with all their heart and it iâ— pitie hee should liue that doth not so but it is a mâ—â—re delusion for if it were so what needed any qualification or moderation of the law by the Gospell The fourth point is wherein standeth the loue of God Ans. 1. Epist. Ioh. 5.3 This is the loue of God that ye keepe his Commandements Ioh. 14.13 He that keepeth my Commandements is he that loueth me the reason whereof is this he that loueth God loueth his word and he that loueth his word wil bewray his loue in yeelding answerable obedience thereunto and in one word this keeping of the Commandements standeth in these three things first in faith for it must bee the worke of a true beleeuer secondly in conuersion vnto God thirdly in new obedience which sheweth many a man how miserably he hath been heretofore deluded by Satan for euery mâ—n professeth and pretendeth the keeping of the Commandements and yet the most are so farre from doing them that they know them not neither care to know them The fifth point is how a man should preserue in him the loue of God and of mâ—n Ans. First the meanes whereby man may preserue himselfe in the loue of God is two-fold first euery one must labour daily to haue his heart setled in the sense of Gods loue towards himselfe for the more he shall feele Gods loue confirmed vnto him the more shall his loue bee inflamed and increased towards God againe euen as the more wee feele the heate of the Sunne the warmer wee are Secondly wee must keepe a daily obseruation of Gods blessings spirituall and temporall which is a speciall meanes not onely to confirme and augment our loue but preserue it constant to the end Psalm 18.1 I will loue thee dearely O Lord. Why what made Dauid thus resolue himselfe the reason is rendred in the next words The Lorde is my rocke my fortresse my strength and hee that deliuereth mee Secondly men must vse the meanes whereby they may preserue their loue to men and these are of two sorts for some stand in meditation others in practise The meditations are foure The first is the consideration of the spirituall and neere coniunction of all those that are true beleeuers of which number wee professe our selues all to be who haue all one Father God one Mother the heauenly Ierusalem the Catholike Church all begotten of the immortall seede the word of God all liue by one faith in Christ and all are heires of eternall life and glorie This was Pauls motiue perswading him hereto Ephes. 4.3.4 There is one Lord one faith one baptisme one God and Father of all see Phil. 2.1.2 The second meditation is that the duties of loue which man sheweth to man especially the faithfull God accepteth as done to himselfe so saith the Wiseman He that giueth to the poore lâ—ndeth vnto the Lord. And Matth. 25. When I was hungrie ye fed me c. namely in my members vpon earth The third meditation is the consideration of that curse which is due to them that neglect duties of loue to man when occasion is offered
edification so as the generall commandement admitteth this limitation that men must be pleased but onely so farre as it tendeth to Gods glorie their owne good and edification So Rom. 12.18 Haue peace with all men but yet with a double limitation first if it be possible secondly if it be in you or so much as lieth in you wee must not carrie crosse and thwart mindes as being enemies vnto peace but applie our selues to the preseruation of it in our selues and others thus shall we testifie our selues to be admitted into Gods kingdome wherein the lion and lambe play together and the yong childe with the Cockatrice Isai. 11. Whereby thus much is signified that men once conuerted shall be so changed and altered that if they were neuer so fierce and cruell against the Church and one against another before yet now they shal be framed to a peaceable and meeke disposition towards all men Now to perswade vs to the practise of these rules consider first that these are the last times wherein most men are louers of themselues and louers of men for their owne aduantage euen so farre as by them they may attaine and retaine their wealth pleasures and pompe but few are they that loue men for God or his graces in them now seeing the times more call for these duties let vs bee the more carefull in them Secondly loue amongst men is the bond of societies for what else linketh man to man but loue which therefore the Apostle calleth the bond of perfection and truly for it maketh men speake and thinke one thing and perfecteth their societie Seeing then Christian societies are Gods ordinances and preserued by loue wee are to labour the more in the preseruation of it Thirdly the office and action of loue is most excellent for the manifold gifts and graces which God bestoweth on men for the vse of the Church and Common-wealth are all hereby made profitable thereunto all ordered hereunto aright and all hereby applied to their right ends and vses the gifts of knowledge tongues artes wisedome and such like without loue they puffe vp but it is loue that edifieth 1. Cor. 13. and which causeth man to applie and vse these gifts to the good of man The third rule for the maintenance of faith concerneth Hope in the next wordâ— looking for the mercie of our Lord Iesus Christ vnto eternall life Wherein is contained a description of hope which is this Hope is a gift of God whereby we waite for the mercie of Iesus Christ to eternal life For the better conceiuing of which grace consider in the words three things first the person on whom wee are to waite by hope namely our Lord Iesus Christ together with the properties of this waiting which are foure first it must be certaine without doubting for the Apostle ascribeth a full perswasion and assurance vnto our hope as wel as vnto our faith Heb. 6.11 neither doth hope make a man ashamed by disappointing him of the thing hoped for Rom. 5.5 Secondly it must be against hope that is against all humane hope reason sense and whatsoeuer may be grounded vpon these Thus Abraham beleeued against hope Rom. 4.18 Thirdly it must be a patient waiting on Christ Rom. 8.15 If we hope for that we see not we doe with patience abide for it for otherwise the thing hoped for deferred maketh our waiting painfull and tedious Fourthly it must be grounded vpon the word and promises of life Psal. 130.5 My soule hath waited and I haue trusted in his word Heb. 6.18 the ground and anchor of our hope is made not onely the promise but the oath of God who cannot lie although he should not sweare that we might hâ—ld fast the hope that is set before vs. The second point is the thing for which we must waite which is not for gold siluer honours pleasures but only for the mercie of God in Christ vnto life eternall by which we must not vnderstand the beginnings of mercie for these we alreadie here enioy and hauing the present hold thereof need not hope for the same but for the full measure and accomplishment of Gods mercies hereafter to be enioyed The like manner of speech hath Paul Rom. 8.20 We waite for our adoption and redemption not that wee are not alreadie adopted and redeemed but that it is not as yet fully finished and accomplished in vs as hereafter it shall be The third point is the fruite and profit of this waiting and that is life eternall and therefore is added vnto life eternall giuing vs to vnderstand that our waiting shall bring vs vnto and set vs in the possession of this life So as the description standeth in setting downe two effects of hope described first that it causeth to waite on Christ for mercie secondly that it doth not faile nor make a man ashamed for he waiteth vnto eternall life and in this expectation is put in possession of the same From the former effect we learne first to put a difference betweene hope and confidence first by hope we waite on Christ but by confidence we rest vpon him and quiet our hearts in him Secondly hope is of things to come and confidence of things present at least made present by faith Matth. 9.2 Haue confidence and thy sinnes are forgiuen thee Whence we may discerne an error in Popish religion They teach with vs that a man is to haue confidence in Christ but they include it vnder hope and will not permit that it should bee referred to faith because then they should be drawne to grant a speciall faith But that is erroneous seeing confidence is not of things to come as hope is but of things present and therefore although confidence goeth with hope yet it is no branch of it but proceedeth from faith Secondly seeing this waiting is a certaine expectation of Christ hence I gather that there is a speciall faith for if there bee a speciall hope there must needes be a special faith to ground this speciall hope vpon for wee can neuer certainly waite for that whereof we are vncertaine whether it belong vnto vs or no he that hath receiued the earnest may certainly waite for the whole summe but it is faith which receiueth the earnest of the spirit from whence our hope is raised Heb. 11.1 Now faith is the ground of things hoped for for which cause it is that hope also hath his full assurance ascribed vnto it as well as faith And hence wee may further take knowledge of another of their errors whereas they teach that hope indeed is ioyned with a certaintie but they distinguish of certaintie which is they say either of the will or vnderstanding hope they graunt hath the certaintie of will but not of iudgement and vnderstanding but this is false seeing the Apostle Heb. 12. commandeth to reioyce in hope which no man can doe vnlesse the iudgement be certaine and setled he that is not certaine of mercie can neuer hope certainly