Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	faith_n	work_n	work_v	17,042	5	8.4046	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06810	Timothies taske: or a Christian sea-card guiding through the coastes of a peaceable conscience to a peace constant, and a crowne immortall. Wherein I. Pastors are put in minde of their double dutie, and how to discharge it. 1. Personall, as watchfull men. 2. Pastorall, as faithfull watchmen. II. True doctrine is advanced. III. Traditions discountenanced, & their rancour discovered. In two synodall assemblies at carliell, out of two seuerall, but sutable scriptures. This of I Timoth. 4.16. and that of Actes 20.28. Since concorporate, and couched with augmentation vnder their prime head: By Robert Mandevill, sometimes of Queenes Colledge in Oxford, and preacher of Gods word at Abbey-holme in Cumberland.	Mandevill, Robert, 1578-1618.; Vicars, Thomas, d. 1638.	1619 (1619)	STC 17245; ESTC S102562	61,931	80

equall recompence to vnequall labours with a due reseruation of that iustice which giues to euery one his owne nay then their eyes had not beene euill and envious as was obiected but Gods distribution in giuing to them their pence too who came in the last houre had beene partiall and vnrighteous 12 Against the truest touch-stone of the trueth of doctrine for if the glorie of God cannot be communicated to any creature without a curse Isa. 45. 8. compared with Ierem 17. 5. then the point wherein they differ from St Paul is a Popish device hewen out of the invention of mans braine since it diuides Gods honour and imparts the incōmunicable glory of the Creator to the creature 13 Against the experience and profession of Patriarkes Prophets Apostles and other the men of God who never stood on like tearmes with their Maker I am not worthie said Iacob of the least of all the mercies c. much lesse did he thinke himselfe worthy fully worthy as the Romish Pharises are opinioned of themselues of euerlasting life Dauid the man after Gods owne heart appeales from the iustice of God to his mercy Enter not c. Iob who had letters of commendation from God himselfe not onely debarrerh himselfe of the plea of innocency before Gods Throne If I iustifie my selfe my owne mouth shall condemne me If I say I am perfect it shall also proue me perverse but debaseth and beateth downe all imagination thereof in others how should man be iust with God if hee will contend with him hee cannot answere him one of a thousand That priviledged Apostle so abundant in labours so much in perils and more then a conquerour in all yet out of himselfe a regenerate person to bee found in Christ renounceth his owne righteousnesse to be invested with the rich mantle of Christs merit 14 Against their owne forces affronting them for suis ipsa Romaviribus ruit the division of languages is the confusiō of Babel Decet parabola gratiam non debitum esse c. the Parable teacheth vs that whatsoeuer God giueth vs it is of grace not of debt saith a deuout Friar Ferus vpon the Parable Math. 20. In his iudgement 1 life eternall is a reward of mercy no recompence of mans merit 2. He drawes the reasons from the imperfection and disproportion of the reward and our workes alleadging for proofe Isa. 64. Rom. 8. 18. 3. Touching the word Merces he giues this caveat Quod si audis mercedem polliceri scias non ob aliud esse debitum quàm ex promissione divina Gratis promisit gratis reddit 4. of merit he ouerthroweth all imagination and disalloweth the very name If therefore thou thinkest to attaine and retaine the fauour of God let no mention of merit walke through thy lips Their Angelicall Aquinas vpon Tit. 3. 5. seconds him thus Ponit rationem salutis excluditur ratio praesumpta includitur v●ra praesumpta quod propter merita nostra simus saluati quam excludit cum dicit non ex operibus c. Rom. 11. 5. Deut. 9. non propter iustitias c. vera ratio ●st sola miserati● dei Iam. 3. 22. Luc. 1. Didacus Stella a starre which sometimes beautified the Romish firmament subscribes to this truth when hee desires not to bee looked on in himselfe without the respect and reflexion of Christs righteousnes Looke not on me but first behold thy onely Sonne If thy eyes looke angerly on our sinnes and behold me at the first fight I shall die I am vndone but if thy eyes behold thy Sonne and through him mee at his backe I shal be safe the beames of thy eyes passing by thy Sonne shal be meekned and made gentle in him and so modified come vnto mee place therefore betweene thee and me him thy Sonne his crosse his blood his passion his merits that so thy iustice passing through his blood and merits when it comes to me it may be gentle and full of mercy Lastly Against Gods open reiection and resolute ●oome passed vpon all such workes as want warrant for their matter out of his word right forme for manner which is faith working by a lowly loue and aime not at Gods glorie the Spheare which giues motion to all godly actions as their principall end Seeing then the Papists exercise themselues chiefly in matters not commanded or if at any time they so doe yet is not done after the minde and prescript of the Commander since the end whereat they aime is a mistaken marke of their owne setting vp to wit desert of Gods favour and their owne iustification seeing all or some or one of these dead flies is alwayes found to corrupt the ointtment of the Popish Apothecaries God will not in mercy crowne much lesse in iustice admit the merit of any such as not onely disrobe him of a part of that glory which is solely and wholly due vnto him and which he will not giue to any other but make him withall a chiefe recepter of their theft and robbery Secondly Saint Paul preached the certaintie of mans saluation making it the end of our free iustification by faith Th●y call this a diuelish faith cloathing them with curses as with a rayment that subscribe vnto it The pulses of Poperie beat so doubtfully about the assurance of God● fauour and particular certaintie of saluation whereof yet St Peter would haue vs to be perswaded and with all diligence to seeke certificate that she descries her selfe to bee not diseased onely but dead dead through distrust and infidelitie The pens and tongues of her champions crosse so palpablely the maine drift and scope of the Scriptures in this head point that they proclaime the things wherein they are exercised to be no ●a●●ers of true godlinesse because men are not built vp the●eby in the knowledge of their owne saluation the confirmation whereof is one subordinate end of weldoing 2 Pet. 1. 10. as Pauls hearers were when he grounded the defence and tryall of his doctrine vpon their experience and proficiency in this very point which if they had not attained so certainely as they could not therein be deceiued then had his preaching done them no good his provocation had beene frivolous and to no purpose examine your selues c. to countervaile or out-countenance this truth of particular assurance they haue excogitated a numberlesse number of toyes and vntruths to turne men out of the way to peace and tranquillitie of minde they haue traced out by paths tending to destruction and discruciation of mens soules and the multiplication of their sorrowes Such are Purgatorie pardons pilgrimages sale of superfluous workes Beades Granes Rosaries Medals with the like hallowed things things of great value and rare vertue in their fancies who sit in Popish darkenesse and the Romane cell of death But why do our adversaries so traduce this doctrine to induce their

which must neither bee left vndone nor yet done without due regard Who shall rebuke the obstinate comfort the feeble binde vp the broken hearted seeke what is lost bring againe what is driven away and reduce a despairing soule from hell if the Priests lippes preserue not knowledge how shall the ruder know falshood to flye it the truth and how to try it tryed to retaine it retained to conferre their practice therewith if the blinde leade the blinde how I pray you shall the vulgar see sin and the meanes to subdue it wrath and the way to shunn it death to avoide it and life to secure it if the Master in Israel know not these things The discreet housholder makes a difference betwixt his family and him that tarryeth but for a day betwixt his familiars and strangers in the matter and manner of his entertainment Neither doth he giue the like vsage to all The like must be done in doctrine the dyet of mens soules wee must haue milke for some for others stronger meate ignorance craues instruction if affected obiurgation straglers must be corrected lingerers exhorted contumacy threatned and mourners comforted Wee must know when to mourne with Christ and when to pipe with Iohn the Baptist We must be the sonnes of thunder sometimes aswell as consolation The vineger of the Law and oyle of the Gospell must be so wisely tempered and wrought together that proud and haughtie spirits presume not that bruised reedes breake not smoking flax fall not into pangs of despaire Wee must learne to become all things to all men that by all meanes we may saue some wee must not therefore onely care to be wise our selues but dispose the wisedome of God to others should not the sheepheards feed their flockes Let thē answere the Prophet that thinke otherwise The Lyon hath roared saith Amos who will not be afraid The roaring of this Lyon made the Apostle roare for feare Woe is vnto me if I preach not the Gospel and hee will one day teare all idle and dumbe dogges in pieces for reward of their silence and sinfull negligence If the terrour of God which I or rather the Prophet perswades cannot perswade vs to prevent our owne danger The like necessitie of others doth sollicite vs who cannot be saued except they beleeue nor beleeue vnlesse they heare nor heare except we speake Take heed vnto your selues is but one halfe of the Apostles counsell and to all the flocke there is the whole Are we obliged or bound hereto whereof saith he neither Satan in malice aliance by friendship nor corrupt patrons by Simonaicall cōpact but the Holy-Ghost hath made you ouerseers not to fleece but feed the end of your vocation The Church of God no meane honour in Dauids esteeme which he hath purchased with his owne blood such a price as cannot be valued to the worth 1. Loe heare the deitie of the Patron 2. The dignitie of our commission 3. The purpose of our election 4. The price of the thing committed to our charge there is no one of these which might not much more ought they all to stirre vp our diligence and awake our care May any man without danger attend a flocke which he hath more will to fleece then skill to feed can hee without breach of dutie I dare say sacriledge neglect his dutie to such a Mother as the Church of God Dare hee deny his seruice to such a Master as hath set him ouer her can hee without treacherie suffer that to perish through his negligence which Christ hath bought at so deare a rate The loue of Christ constraines vs heereto No man can adorne the bride but the bridegroomes friend and he cannot loue the bridegroome who showes not his affection by his effect of feeding the flocke committed to his charge The best proofe of our loue to the great Pastour and Bishop of our soules lyes in the performance of this great worke that as by faith we apprehend Christ and in him our owne salvation so we labour in loue to comprehend so many as we may within the compasse of the promise They therefore that loue God will doubtlesse labour in his Vineyard that by the beames of their light the grapes thereof may bee ripened which if we doe not it is past coniecture that wee loue not and if the loue of God be not in vs the fiercenesse of his wrath and wrath of his furie is kindled against vs bent to consume vs. Let vs further see and consider the last inducement to take heed to doctrine whether the reason heere vsed by our Apostle to enforce his precept can convince our reason and confine our affections to their right channell in so doing c. Behold an honour and vtilitie such as the world cannot paralele vtilitie that in so doing wee saue our selues honour that not our selues alone but those that heare vs. One profit we reape by a faithfull discharge of our place and calling is encrease of gifts and growth of grace It is his manner who giues because he hath giuen to requite the godly vse of his gifts with his latter and larger graces so that fiue talents employed gaine fiue two other two and one will multiply so it be not hid Another benefit we haue hereby is that which is better then the Empire of Alexander the riches of Croesus the topaze of Ethiopia the Emeraude the Iasper the Hyacinth and all the gold of Ophir euen the peace of conscience which Timothie may if it bee not otherwise through his owne default enioy more constantly and more plentifully feast with then other men The third vtilitie is that saluation which we with our faithfull hearers and our hearers with vs haue in common If any place or stand may claime diligence then doth that best deserue it wherein diligence may most please God and pleasure others what more pleasing to God then the advancement of his name on earth the enlargement of his Kingdome in Heauen what more pleasurable to man then to enioy that peace in this life which passeth vnderstanding Gods presence in the next without separation If the tenure of a mans land or propertie of his goods come in question Iustian may besteed him If his bodie be diseased Aesculapius can ease him It his state be bare or next to beggerie friends may enrich or relieue him The being we haue is from the parents of our bodies If a man be put in feare of life or other losse Caesar or his substitute may command the peace Mans minde is naturally fraught with ignorance and full or rudenesse therefore schooles are founded for education But what are the goods of this world compared to the life of man what is mans life without Gods mercie rightly felt what is soundnesse of body to the health of soule a worldly and outward peace with men to that vnspeakeable and glorious peace which man hath with God What is humane science

Our Saviour saith of Iohn Baptist that he was a burning and shining candle It may bee a candle that hath neither warmth nor light but Iohn had both a shining heat and a burning light his light did shew others the way his heart did inflame them with desire of it That precept of Christs was not giuen in vaine and if it ought to be practised by any then of such chiefely who should resemble the things allotted to the Temples service which were double to those of ordinary vse Let your light so shine c. shine we must not so that wee be like the Lyzards which make prints with their feet and dash them out with their tailes but so that saying and doing wee adorne the doctrine of our Saviour Christ not so that Lapwing-like we cry there as if our affections were fixed aboue when yet they are fastned here below But so that in heart and affection we aspire whence wee speake as Paule did and his like not so that we shew miserable penurie in vnfruitfull plentie penurie of conscience in plentie of knowledge but so that by the light of life and learning as two bright lamps wee may goe before and guid others through this region of darknes into the land of light The words of the Apostles slew as sparkles out of the fornace of zealous hearts and their hearts were kindled with the fire of faith We also beleeue and therefore speake c. They make the best harmonie and the most shall dance to their pipes whose tongues and hearts are tied together whose precept and practise kisse each other Good trees bring forth more then leaues by their fruits yee shall knowe th̄e if we haue a voice to say this is the way and like Plinie's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 want feet to walke in it trees we may bee I say not good ones but like that withered one in the Gospell which was cursed by the breath of Gods own mouth The doues eye is an ornament to the Serpents head We must therefore be innocent aswell as wise for as wise innocency foresees and shunnes dangers so innocent wisdome fits vs to doe and suffer the will of our maker Ministers are sembled by starres which affect as some say those inferior things three waies by motion light and influence so they as fixed starres in the Churches firmament must by the influence of their lips Feed By the regular motion of their liues Confirme And by the light of both Inlighten many Those that giue precepts of militarie discipline require three things in a worthy leader skil vertue and authority 1. He must be skilfull not from report or reading onely as some tongue-tall captaines are but such a one as knowes well himselfe to order his army to protract and lengthen the warre or drawe on the enemie 2. He must haue vertue that like a true leader he may say of himselfe my souldiers I would haue you follow my deeds not my words the former of these fits him for direction the latter for execution and both iointly cast a reverend and awfull opinion vpon his person So in the manage of spirituall warres the Captaines must be men of skill because the Priests lips must preserue knowledge this knowledge must vtter it selfe by practise for whosoever hath not vertue is blind where the blind lead the blind leader and follower both fall into the ditch whereas knowledge followed with practise procures an authority and reverend esteeme amongst men which I will make my first motiue to induce this point How did S. Paul and his fellowes procure authority to themselues we saith he giue no offence in any thing that our Ministerie should not be reprehended Loquendi authoritas perditur quando vox opere non adiuvatur Iohn the Baptist was had in such esteeme that some thought he was the Christ. What great things did Iohn to purchase such appla●se happi● by some miracles hee wrought amongst them but Nullum signum fecit Iohn did no such things whereby to drawe the wonder of men on him it was onely his mortified and sober course of life which gained him this respect Holynesse of conversation concurring with the measure of his vnderstanding Timothy was a young man to whom the Apostle writes that no man should despise his youth this may seeme not to haue layne in his own power but the Apostle tells him how it may bee brought about even by covering greennesse of yeares with gravitie of carriage be vnto thē that beleeue an ensample in word in conversation in loue in spirit in faith and in purenesse Thus if his speech be gratious and powdered with salt if his life teach religion aswell as his learning if out of loue he doe all good offices to all men if besides the vse of an edifying lenity he haue spiritual fortitude to further Gods businesse if through faith he can conquer such difficulties as otherwise would weary him of well doing if an habituall puritie accompany adorne the rest Timothy though young shall neither expose his profession to contumely nor his owne person to contempt The growth of the Gospell is much hindred by our evill conversation because hereby we shut vp the kingdome of heauen against men for we neither goe in our selues nor suffer we them that are entering to goe in Frustra al●os in●itabit adpiè vivendum qui nullum prae se fert pietatis studiū The labour seemes lost and the paines to perish of such as would plant pietie in others and make the law of vnrighteousnesse his owne rule Mans affection by nature giues more credit to the eye then eare and the eyes of his vnderstanding like Iacobs sheepe too firmely fixed on such partie coloured obiects as say well and doe ill cause their affections to bring forth spotted fruits The Prophet brings in God to demand disdainfully in the Psalme with what face men of vncircumcised lips and liues dare presume to meddle with his mysteries But vnto the vngodly saith God why dost thou preach my lawes and takest my covenant in thy mouth whereas thou harest to be reformed hast cast my words behind thee He speakes not by way of advise or instructiō it is not meet that the vngodly should meddle with my ordinances c. Nor vseth he a simple prohibition let no vngodly man preach my law c. but with words of increpation and sharpe reproofe he shakes them saying Cur Why dost thou preach my laws c. Hee that steeps his tongue in religion and staines his life with gross transgressions that publisheth Gods law with his mouth and preacheth lewdnesse by his manners is like the Phisitian that should minister at once two contrary potions to his patient the one being soveraigne to prevent death the other deadly to take away life whereof the latter worser hath this advantage that the eyes fasten more firmely and stirringly on

held vnder every shadow shew so farr as frailtie may obtaine of outward evill How many eyes are vpon vs Who can bee attended with moe or more sharply sighted Spectaculum facti sumus wee are made a gazing stocke vnto the world which hates vs and to the Angels which ioy in mans reformation and to men who if we slip reioyce against vs. The world with a malitious eye lookes abroad on our least blemishes as the eye of wicked Ham with delight beheld that from which his brethren did avert theirs Angells look on with gratious eies of tuition to guard vs in our waies men if some behold not the best of vs with single eyes like that Aegyptian bird which picks wholsome food out of the serpents eggs yet to other and those the greater part wee must restore the things we never tooke as we knowe who did and though our penny too be good silver bearing both the stampe of profession and mettall of true sanctification yet nobis non licet esse bonis we goe not for currant with them who haue taught their tongues to depraue and depresse what is well done and they themselues cannot doe applauding all contrary appea●ance with there there so would wee haue it To what in offensiuenesse of life should this call that such a multitude of monitors be aboue and about vs What warinesse reverence and strictnesse of carriage should this wring from them on whom heaven and earth seeme to pore as on their proper and peculiar object They should be like those beasts mentioned in the Revelation which were full of eyes Because more then vsuall vigilancy is required to the discharge of so reverent and high a charge They should be Quercus i●stiti● so rooted in righteousnes that they bow not with euery blast but beare out the force of all temptations When others limpe wee must goe vpright If they goe we must runne Be it they be fashionable in profession profit not by affliction ioyn'd in league with their corruption for fruite be as grasse growing on the house top whereof the mower filleth not his hand and in time of temptation fall away yet must we resemble Dauids Palme In The Qualitie of our site or the soile we affect desirously meeting God in his appointed meanes Isay. 12. 3. The temper of our nature which must be so renewed that dung annoy it not i. it sort not with delight in sinne Prov. 8. 13. Our proofe in affliction whilst we grow vnder the crosse Exod 1 12. Our fruitfulnes faith working by a liuely loue Gal. 5. 6. The seasonablenesse thereof being neither vntimely nor too late The vertue of our leaues which must bee medicinall whilst our lippes giue counsell our liues good example vnto others Their lastingnesse● whilst they neither decay in colour nor fall from the tree We being as greene Oliue trees fresh and fruitfull in the house of God Psal. 52. 8. To conclude this point two things are carefully to bee eyed of vs a good name and a good conscience more this for our selues that for others this to secure at h me against secret accusations subtill suggestions of sinne and Satan that to warre abroad against euill surmises false suspitions slanderous tongues care of conscience with neglect of name is a selfe-done wrong mixt with a kinde of crueltie care of name with neglect of conscience is meere vaine-glorie Cloathe not a good intention with an euill appearance a misshapen coate may blemish a well shaped bodie neuer was there euill so euill that wonne not approbation neuer goodnesse so good that escaped detraction Not Davids the man after Gods owne heart Not Iohns the Baptist then whom there arose not a greater amongst men Not Christs the worlds renowned Sauiour whose shooes latchet Iohn thought himselfe not worthy to vnloose Is the Disciple aboue his Lord or the Seruant greater then his Master then in reason not to exspect a better condition It hath bin done to the green in all times that haue beene euer of old what then shall become of the dry Sibonum quod de nobis dicitur in mente non invenitur magnam debet in nobis tristitiam generare é contra si malum quod de nobis dicitur in nobis non invenitur in magnam debemus laetitiam prosilire If the good which men report of vs be not found in vs wee ought to be sorrie therefore on the other side if the euill spoken of vs be not in vs wee ought thereat to reioyce reioyce be glad saith Christ for great is your reward in Heauen The third generall Head and Doctrine THis particle of connexion And stands not heere idle but coupleth and ioyneth those things together which if we loue not our liues so ill as to loose them we must not vnloose and doe asunder Sonne of man I haue made thee a watch-man c. When I shall say vnto the wicked thou shalt surely die and thou giuest him not warning nor speakest to admonish the wicked of his wicked way that hee may liue the same wicked man shall die in his iniquitie but his blood will I require at thy hand Here therefore is another head and a chiefe point whereunto we are exhorted and in which our care must as the next words import grow gray-headed the very same in effect with that exhortation which the Apostle in the Miletaine Councill gaue vnto the Ministers of Ephesus Take heed therefore vnto your selues and to all the flocke whereof the Holy Ghost hath made you ouer-seers to feede the Church of God which he hath purchased with that his owne blood Ministers are as Christians so Christs Embassadours Christians for their owne good chiefly Embassadours for their brethrens As Christians they must reconcile themselues to God as Embassadours seeke the attonement of others No Timothie hath done sufficient in taking heed to himselfe if he neglect his doctrine We must duely he Quercus institiae oakes o● righteousnesse or righteous our selues but wee must be Quercus in a derivatiue sense that is such as are to be sought after for spirituall sustenance and reliefe Nihil ei sua i●stitia suffragatur de cuius manu anima pereuntis exigitur Christ compares vs to housholders Math. 13. 52. The provident housholder doth not provide for a day onely but stores vp to the end he may bring forth out of his treasure both new and old as need requires so ought wee by studie reading hearing conference meditation and all good meanes enrich our braines and brests that as faithfull and good Stewards of the Lords houshold we may prouide and bring things forth to the benefite of the familie If either wee be ignorant of this practice of providing or negligent to dispose of our provision then Pauls vae or Ieremies curse fals soule on vs. It is opus Domini the Lords worke we haue in hand

therefore that loues God must spare no paines to keepe her chast If I forget thee O Ierusalem let my right hand forget her cunning my pulses beating my lungs breathing let his tongue cleaue to the roofe of his mouth who preferres not Ierusalem in him mirth that is the welfare of Christs flocke before all other ioyes in the world besides This glory of ours my brethren so David calls it and all other the instruments God hath lent vs of his glory and our husbandry if they be not kept in vse they will become vnserviceable shall be eaten vp with the rust Wee are called by God into his vineyard which if we dresse not with diligence prune uot with care and wisely vnderprop by our good example the Master will come pull vs out by the poles of our heads and put vs to tread the great wine-presse of the wrath of God Christ compared his Disciples to a cittie that is set on a hill we may also compare them to the hill or mount whereon the cittie stands 1. Montes are eminentiores terrae partes more seene and obiect to mans eye then plaines lower places so in that height of place wherein they were set to be seene of all more integritie and pietie was required then in the ordinarie ranke of professours 2. The grass springs purer more wholsome for pasture on those tops and heights of hills so the Lords flocke and sheepe of his pasture feed better and fat sooner by Pastors examples then by private persons Tum demum exempla probantur Quando rex aliis quod inbet ipse facit Thirdly the dewe and moisture which falls from heaven vpon Hermon descends from thence vpon the plaine of Bashan clothing her vallies so thicke with grasse that they laugh and sing so from those mountaines of Mir●h Incense drop and distill the dewe of heavenly doctrine godly consolation and saving grace such as causeth the Saints to reioyce for their glory to sing lowd vpon their beds This was prefigured in the law by the golden bell pomegranate placed about the skirts of Aarons robe The pomegranate signified the sweet savour of Christs death the golden bell the Gospell preached the ioint mixture of them both did intimate thus much that God would make manifest the savour of his knowledge the saving knowledge of his sonnes sufferings by his Aarons and preachers in every place Now what is the doctrine which Timothy must teach and take heed vnto for matter the truth of God without traditiō for measure fully keeping naught backe for manner in a holy boldnesse discreet roundnesse in loue with diligence applying himselfe to the hearers capacitie with desire of Gods glory and their good His words thus guided by knowledge backt by truth tempered with loue applyed with discretion and forced from a knowne watch over his owne waies shal be like apples of gold in pictures of silver like the words of the wise which are as goads nailes fastned by the Masters of the assemblies As goades they shall rowse them out of the sleepe of sinne as nailes fasten and ioyne them close to Christ their head Hee shall be vnto them the sweet savour of God vnto salvation they an acceptable sacrifice vnto Christ by his admonition But where is this truth found in the Turkes Alcoron or Popes Canon No but with him alone who saith of himself I am the way wherein walking we stray not the truth which imbracing we erre not and the life without which we die although we liue a spirituall death in a naturall life To this Christ all both Prophets and Apostles send vs as the welspring of life and Christ to the Scriptures search the Scriptures for in them yee thinke to haue eternall life and they are they which testifie of me Where he is so far from impeaching that authoritie sufficiency which the Iews gaue vnto the Scriptures that he doth not only as it were countenance and covertly commend that their opinion but openly argue and reason therefrom Notwithstanding the Church of Rome doth not only wrest corrupt misconstrue contradict and disanull these Scriptures but teach for doctrines mens precepts Rome was sometimes a famous Church her faith was published throughout the whole world sed quantum mutatur ab illa How farre is she fallen from her first loue for her children haue committed two evills They haue forsaken the fountaine of living waters which refreshed the Saints hearts in their necessity with sound comfort and digged them pits that cā hold no water to comfort her now revolted brood withall S. Paul taught and Rome receaued it that a man is iustified by faith without the workes of the law The Romanists maintaine a iustification by workes and a merit of the same without the faith which Paul meant 1 Against the professed and profound disputes of our Apostle there and elsewhere 2. Against the end of good workes supreame which is Gods glory 1. Cor. 1 21. subordinate being ordained for vs to walke in Eph. 2. 10. By walking therein to winne others 1. Cor. 7. 14 witnesse our faith I am 2. 18. Testifie our thankfulnesse Luk. 1. 74. 75. and settle vs in the assurance of our salvation 2. Pet. 1. 10. 3 Against the law and Prophets Moses proposing a reward of mercy not merit to them that loue God and keep his Commandements Exod. 20. 6. David deriving expresly all reward therefrom Psal. 62. 12. and pronouncing him a happy man to whom the Lord imputes righteousnesse without workes as one interprets who could neither mistake his meaning misconstrue his scope nor erre in right conference of the Scriptures Rom. 4. 6. 4 Against the tenor and title by which the state of salvation is firmely holden which is the adoption of sonnes no earned hire of mans service since the seed of the bond-woman cannot inherit with the free-borne Gal. 4. 30. 5 Against the light of reformed reason since wee afford 1. nothing vndue for he made vs and not we our selues yea and made vs againe both in our redemption and renovation Psal. 100. 2. Nothing proper he working in vs as subiects by vs as instruments both wil and worke Phil. 2. 13. 3. Nothing profitable for what can wee doe so well as to deserue of him to whom our weldoing doth not extend Psal. 16. 4. Nothing proportionable to Gods bountie whether we doe or suffer obey or beare for what is a light and momentary affliction to that glory which for first weight cannot bee countervailed by a world of woes 2 Cor. 4. 17. Secondly for eternitie admits neither abatemēt limit nor intermission Rom. 8. 18. Thirdly for excellency surpasseth all that eye hath seene eare hath heard or any heart of man can conceaue 1. Cor. 2. 9. Fourthly so farre as no speech can vtter because it is vnspeakable 6 Against the drift and

time supported possessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with assurance of obtaining her suit Secondly it appropriats and applyes the promise of salvation personally as it doth also other the treasures of Gods Church Act. 15. 11. David by this faith praiseth God for the forgiuenesse of his particular sinnes Ps. 103. 3. Paul assureth himselfe of Gods favour and loue in this life and of his vndoubtable salvation in the next Gal. 2. 20. Iob comforteth himselfe with the assurance of his redemption and r●surrection to life Iob. 19. 25 26. 27. I knowe c. This Christ iustified in Thomas crying my God and my Lord when he reioyned thou hast beleeued Thomas Mary of her selfe when her soule reioyced in God her Saviour This kinde of beleefe our adversaries vtterly renounce and revile which yet makes the difference betwixt Christian obedience and godly honestie and civill carriage and honest in●ideli●ie and without which it is impossible for to please God Heb. 11. 6. Gal. 2. 21. Eph. 2. 9. Gal. 5. 4. Tit. 3. 5. Heb. 10. 14. Eph. 2. 5. Rom. 5. 6. 8. Rom. 5. 10. Rom. 5 6. Heb. 5. 9. 1. P●t 1. 18. 19. Heb. 9. 22. Eph. 1. 6. Eph. 2. 7. Rom. 11. 6. Rom. 5. 1. Gal. 2. 21. Rom 4. 16. m Which is yet the fittest mean to set f●rth the grace of God as the Apostle himselfe there imports ●uk 17. 8. 10. God owes vs no thanks though we doe all things commanded bec●use wee ought to doe th● Where or what is our desert then who doe not all 1. Ioh. 4. 19. 1. Cor. 4. 7. Phil. 1. 6. 1. Cor. 15. 10. n Papists confine Gods kindnesse in Christ to this present life averring Christ to haue merited gra●● for them by the right vse whereof they truely and properly merit for themselues and are fully worthy of everlasting life after that insolent assertion of the Rhem. 2. Tim. 4. 8. Hereby 1. they make Chri●●s merit a remote and inchoating cause in this businessē their owne the compleat and immediate 2. Christs infinite worth of finite efficacy their owne sorged finite defiled workes of infinite force 3. the sure●y to pay a debt not for the discharge of the debter but to the end that the debter should more fully and sufficiently discharge it himselfe 4. Men more beholden to themselues then they are bound to God sithence he only enables them by grace to doe well they are thenceforth to depend vpon their own deeds by which they deserue that life to the attainement whereof all that ever Christ did serues but as an introduction or disposition which they can accept of or reiect at their pleasure 5. They set vp too arrogantly mans ri●hteousnesse against the righteousnesse of God Rom. 10. 3. 6. So should workes merit which are 1 too due to deserue as Christ Luk. 17. 2. Too impure and void of proportion with eternitie as Ferus grounding on Isa 4. and Rom. 8. 18. 3. Not our owne but his workes in vs as Paul Eph 4. Then good habits and deeds which God hath enabled vs to doe binds him in iustice to giue vs more so that he should be vniust if he gaue it not Against Durands vnanswerable reason that no mans free gift can bind him to giue more 7. Then should that grace either make our workes perfect o● mans imperfect workes should thereby become meritorious If the first whence come the complaint● of men in the state of grace yea of highest stature in that state Rom. 7. Psal. 130. If the latter the● must God who is perfectly iust change this righteous sentence of his law that every transgressor is c●r●sed and only the perfect keeper thereof blessed Gal. 3. 10. 12. Ioh. 3. 16. Gal. 3. 10. 2 Tim. 1. 18. Heb. 9. ●8 2. Cor. 5. 21. Luk 21. 28. 1 Cor. 1. 30. Heb. 10 19. Ioh. 14. 2. Eph. 3. 6. Eph. 1. 5. Eph. 2. 7. Ps. 103 13. 14. Rom. 9. 11. 1. Sam. 12. 22. Isa. 43. 25. Ezek. 36. 22. Rom. 9. 11. Rom. 11. 35. Mi● 7. 18. 19. Isa. 65. 1. Iohn 6. 44. Phil. 2. 13. o If nature the● pride her selfe of any inb●ed vertue and pro●er power of so much as assenting to her first call cut her in the mouth with that negation Not vnto vs O Lord if of strength to concurre and cooperate with grace assisting curbe her againe with Not vnto vs. If yet borne vp with her borrowed plumes she soare so high as to claime heauen by merit for her habitation conuince her of pride and pr●sum●tuous intrusion by warrant from him vnto whose name we giue all the glorie of our pre●ention employment compensation 〈◊〉 3● 10. Psal. 143. 2. Iob. 9. 20. Verse 2. 3. 2 Cor. 12. 1 Cor. 15. 10. 2 Cor. 11. Phil. 3. 9. Papists act their opposite part on the Popes owne theatre Stell in Lue. 7. pag. 215. Non me aspicias c. Moriar peri● The defect whereof caused God in iealousie as ho●e as fire to renounce the ordinances of his owne lips the sacrific●s and other seruices of the lewes Isa. 1. 12. 15. Rom. 3. 27. Isa 42. 8. and 48. 11. Rom. 4. 16. The second difference about the assurance of saluation q Conc. ●rid Sess 6 c●p 3. 〈◊〉 15. r One reason why the Church of Rome cannot attaine this assurance lyeth pa●tly in the change partly in the corruption of that seed and food whereof she sho●ld ●e b●●d and brought vp For where the right seede is rightly sowne where the true bread of life is faithfully broken with●ut m●xt●re of mans leauen and the milke of the word s●●cerely suckt in there it attaines the end for which it was dispatched by causin● the faithfull soule to put off in the Apostles sense feare of death and loue of life to assront Angels withstand principalities contest with powers to dispense with things present for passing things to come for suspend●ng with the affrightment of height and discouragement of depth as vnable any or all of them backed with the countenance of any other creature to separate it from the loue of God which 〈◊〉 in Christ Iesus Rom. 838. 39. Act. 19. 25. 28. Act. 16. 18. 19. 1 Tim. 6. 6. Eph. 2. 2. s O. a●u●o vocis mundi mode●aris habenas 〈◊〉 merito in terris diceris esse deus If the seuerall points of Popish doctrine with the meanes of planting and supporting them be throughly weighed Poperie will appeare to be but a wittily contriued policy ingrossing prioritie wealth and worldly pleasures The third difference touching mans perfection in this morta●l life Rom. 7. 15. 18. 19. 21. Prov. 26. 12. Act. 17. 12. Heb. 12. 14. Math. 9. 12. Paul Rom. 7. 24. Dauids Psal. 119. 5. Psal. 130. 3. Math. 19. 26. Math. 7. 14. Iohn 3. 7. Rom. 8. ● The fourth difference about subiection to temporall sowers which they discl●i●e themselues and dispence with in others Rom. 13. 1. Isa. 1. 2● 1 Tim. ● ● t The bl●●s●d Tri●i●ie w●●h which the true