which is noted Verse 23. not onely by the creatures vsed in the Lords Supper but by them rightly vsed according to his appointment as soon after he doth further alledge And for this cause was it that they met vnto the Lords table euery first day of the weeke according to that of S. Paul 1 Cor. 16. Euery first day of the weeke when yee are come together to break bread c. And this custome lasted long as Basilius the great and others doe testifie Basil Epist. 21. And thus the true marks of the Church are manifest without any suborning or glosing or wresting of sacred writings But as for these of antiquity visibility succession consent c. if these shall passe for certaine and perpetuall markes see what absurdities will follow heerevpon Mâ—rkes of the Church set downe by Romanists refuted First tâ—e Church is only marked out vnto the learned and to such as haue beene long exercised in Ecclesiasticall histories a long time no simple person or barbarous can possibly come to the knowledge heereof for how should these know such things seeing that they depend vpon history large and much different in regard of the variety of writers some affirming some denying some reporting this way some that the same things Now the Church hath euer beene marked so as that supposing the admittance of the written word of God it hath beene knowne to the simplest though all writings of record made by man should haue beene burnt Secondly the primitiue Church in the Apostles dayes and their successors must by this reckoning haue been without any certaine marke whereby to bee knowne there being neither antiquity nor vniuersality nor succession in those times and the like might bee said of Abrahams time and Moses and Aarons c. Thirdly the Church of the Pharisees must haue beene the onely true Church of God in Christs time for they onely could plead antiquity c. they onely could alledge the consent of their Elders and succession of high priests for many yeares Whereas none of these absurdities will follow if wee acknowledge the Word and Sacraments the markes of Gods Church the simple may know it as well as the learned it is a marke common to the Apostles times these the Pharisees all heretiques are soone detected Again say that no such grosse things would follow heer vpon where haue you any testimonies for antiquity c. to be marks of Gods Church I am sure that in the most worthy of credit yee haue none at all Whereas the Lord himselfe giues plentifull testimony in his word to the other marks the name of this very Creed is an ancient monument of the Fathers of the Churches consent heerein viz. their calling it Symbolâ—m a badge or cognizance as who should say that the doctrine in this Symboll contained is a certain marke in theÌ„ of whomsoeuer it is receiued of Gods Church If any man shall yet stick because we doe not know who interpreteth the Scriptures truly receiues them according to the meaning of the holy Ghost so of the Sacraments O let not this be any hindrance to our receiuing of the truth because most are so vnripe in their vnderstanding and so vnacquainted with Gods Spirit Iam. 1. For if we aske more vnderstaÌ„ding to know this the Lord will giue it vs if we aske his Spirit to direct vs to his own meaning Ioh. 14. he wil giue it also Moreouer we haue for helps this analogie or rule of faith to trie the truth by wee haue the forme of baptisme and of administring the Lords Supper plainly set down so that a discreet ordinary Christian may be sure when they are rightly vsed and when the faith is truely preached We haue the burthensome traditions of men plainely condemned Math. 15. Gal. 3. Gal. 5 17. Rom. 3. Gal. 4. the loue of Iewish of superstitious Ceremonies expressely censured Idolaters and Image worshippers adiudged to the pit of Hell workes in the case of iustification excluded and grace magnified him that seeketh to set vp himselfe aboue Gods that is Kings and Emperours pronounced Antichrist outward things vilified 2. Tim. 3. Marc. 7. Ioh. 4.20 Math. 10. and spirituall seruice commended will-worships disgraced doers of works supererogatory pronounced vnprofitable seruants persecutors detected as woolues c. If this will not serue to resolu vs but with Thomas we wil stil be doubtful let vs pray for some more special certificate the Lord sure wil vouchsafe vs his speciall fauor as he did Thomas according to our infirmity And let not weake Protestants be so vnstable as to be carried away herewith when they haue begun in the spirit to end in the flesh when they haue liued in the Church of God by reuolting to die out of the same Many cauells more wold be met withal about the promise of Christs building his Church vpon the Petra a rock of the constant remaining of this Church of his being present here alwaies to the end of the world to saue them from errour and to leade them into all truth of telling the Church in the case of offence which they say must needs therfore euer be visible on the contrary side of the noueltie of our Church our vnlawfull ministry in detracting from the first reformers c. but I haue been too long already for this briefe treatise and therfore will referre the reader to the learned writings of others of this argument purposely where hee shall finde them like chaffe blowne away by the spirit of Gods truth for that the rock vpon which the Church is built is not Peter 1. Cor. 3.11 but Christ for other foundation then Christ can no man lay S. Paul plainely teacheth againe his promise of the holy Ghost Obiections answered of being present with his Church vnto the worlds end proueth nothing for any particular place but for the persons of true beleeuers according to that When two or three are gathered together in my name there am I in the midst of them and these shall not be suffered to fall lie in damnable heresies but be led by the Spirit into all truth lastly his bidding Tell the Church proueth no more but only that where the true Church of God is formally gouerned by excommunications and other censures for sinne there obstinate and otherwise incorrigible offendors are to be complained of this discipline is to be exercised against them For if it proueth the being of Gods true Church visible alwaies it must also proue it in al places else when any person is thus grieued how shall we come to the Church to complaine and thus this rule shall remaine still vnperfect For our ministery and Church it is sufficiently iustifyed before it much matters not how lately the word began to be purely preached and the Sacraments rightly administred so that it now be so amongst vs this maketh vs a lawfull ministery and the true
impatient Zipporah SecoÌ„dly what fitter time can be to impose names then when we begin to bee we are first borne and then haue the common name of man then we are borne againe and haue the speciall names of Christians The second thing in the answer the persons that giue the name Godfathers and Godmothers True it is that Parents were alwayes wont to propound the name Ioseph directed by the Angell told what the name of Jesus should be Zachary of his sonne Iohn and ordinarily Abraham Moses Ioseph in Aegypt also Hannah named Samuel Rachel Ioseph But the Godfathers following the direction of the parents haue vsed a long time to propound the name in publique when Iohn was to be circumcised it is said They call d his name c. But his parents had the greatest stroke in determining the name Obiections against Godfathers answered One writing against our custome herein alledgeth the Councell of Nice Can. 30. Let no faithfull man name his children by heathen names and that of Baronius My Parents called me Tarrâ—chus and out of Dionysius that the Priest was wont to aske the name at the Church doore and hence endeauoureth to proue that Parents and not Godfathers are to name their children neither at the time of baptisme but before for which he further addeth that they which were Adulti were wont to come before their baptisme and put their old names in the Register Vnto which I answere First that of the Councell of Nice is a meere forgery there being but twenty Canons in all or two and twenty at the most Secondly admit it to be true and that which followeth it is no more then we confesse that Parents haue or ought to haue the chiefest stroke in the names of their owne children Lastly for the Adulti holding their own names it might be through conniuency in some particular Church at some time onely For it is most euident that Godfathers were vsed amongst Christians euen in the Primitiue Church Higinus Bishop of Rome and Martyr speakes of them in his fift Decretall who was but 140. yeeres after Christs incarnation and the best reformed Churches doe allow of them One a learned Doctor of Germany defends this vse vpon these reasons * Zanch. in Eph p. 580. Reasons why Godfathers are vsed 1. It is not against the Scriptures 2. It is most ancient 3. It proceeds from loue of the parents procuring them of them vndertaking 4. It is to the benefit of the Infant if the Parents dye 5. It is an helpe vnto the Parents to which may be added that it is a meane to encrease mutuall loue amongst neighbours when they shall performe this duty one for another 3. The third thing in the answer is the addition Wherein I was made a member of Christ c. Which is not so to be vnderstood as though the outward washing of water did make the baptized partaker of these so excellent benefits for it is true of the Sacraments of the new Testament which was sayd of them of the old It is impossible Heb. 10.4 that the blood of bulls and Goats should take away sinne And in another place Circumcision auaileth nothing but a new creature Gal. 15. That the same may be said of Baptisme see in the Pharisies comming to Iohn his Baptisme O generation of Vipers saith hee Luk. 3.7 who hath forewarned you to flie from the wrath to come Where hee sheweth baptisme to be a meanes of escaping Gods wrath after an implicite manner but withall requires vertue which being away baptisme auaileth not And our Lord hauing commended baptisme to all excepteth yet saying He that belieueth not shall be damned The case herein is diuers Mark 16.16 First in those that are of ripe yeeres and vnderstanding there is required of them a due disposition of repentance and faith actually performed by and in themselues But in Infants it is enough that they pertaine to the Couenant being bornâ— in the bosome of the Church and presented to the participation of gracious adoption by vertue of the Faith of their Parents The right vnderstanding then of this is that in our baptisme we are sacramentally or instrumentally made the children of God and really and truly when we are together baptized with the Holy Ghost if thou beleeue and be baptized thou art made Inheritor of the Kingdome of Heauen and this is ascribed vnto baptisme Joh. 3.5 Except a man be borne of water and the spirit c as conuerting begetting vnto Christ and building men vp in grace is ascribed vnto the Officers of Gods Church Wherefore let no man mistake this matter thinking himselfe safe when he is baptized for he may nay infinite numbers doe notwithstanding perish Baptisme confers not Grace Ex opere operato as the Church of Rome teacheth but euer in men of yeares as they were found in grace they were thought fit to be baptized Read of the Eunuch of Cornelius and his company of the conuerts amongst the Iewes at Peters preaching Act. 8 c. 10 chap. 2. Now then consider whether this be thy case or no Art thou indued with grace Art thou baptized with the Holy Ghost Art thou baptized into Christ Beleeuest thou with all thy heart repentest thou with a true and due compunction If it be thus thou hast put on Christ thou art buried with him by baptisme Rom. 6.2 into his death that like as Christ was raised from the dead so also thou shouldest walke in newnes of life O well is thee thou art a member of Christ and inheritour of Heauen If otherwise thou hast beene admitted to the water in vaine thou art still in thy sinnes But thou wilt say wherefore serues the remembrance of our baptisme then I answere to confirme that grace which is begun in a mans heart if he beleeueth he shall be hereby more confirmed if he be a true Christian hee shall bee hereby registred in the Catalogue of true Christians and all the fiends of hell shall not be able to blot him out againe If it be further demanded how can it be saide of all baptized that they are members of Christ seeing there are many Hypocrites who beare onely the badge of Christ but fight vnder the banner of Sathan I answere that our Church doth not vsurpe the gift of prophecy to take vpon her to discerne which of her children belong to Gods vnsearchable Election but in the iudgement of charity embraceth them all as Gods inheritancâ— and hereby teacheth euery of vs so to beleeue of our selues by Faith and of others by charity St. Paul in his salutations styleth the whole visible Churches to whom hee writes by the title of Saints and yet it is likely that by his extraordinary discerning spirit he could haue differenced the goats of his flocke from the sheepe How much more ought we with our blessed Mother the Church of England at all chastenings presume that sacramentall grace doth like a soule
other villanies that they might not escape vnpunished Thirdly in the booke of Prophesies in which are things certainly and particularly foretold long before they come to passe farre passing the reach of any creature And these two the Prophet Esay produceth as maine arguments against heathen Gods for that they are both wanting in them and are onely to bee found in the great God of all Esay 41.23 Shew the things that are to come hereafter that we may know that ye are Gods doe good or doe euill that we may declare it Fourthly in the booke of Gods creatures wonderfully made and set in order and euer since their creation preserued when as the nature of the earth is to be heauy and there is no solid thing to vphold it for it is founded vpon the waters being sustained in the place onely by the hand of God the nature of the water is to ouerflow all the earth and the nature of the visible heauens to bee confounded with the waters 2. Pet. 3.5 from which they were raised Fiftly the consent of all Nations among which there is none so barbarous and brutish but acknowledgeth a diuine power gouerning the world beneficiall to mankinde and auenging sinne Nay the very nature of man doth so farre abhor direct Atheisme that rather then haue no God hee will make him a God of stone or wood Lastly in the booke of holy Scriptures being maintained without any fleshly arme against the rage of all tyrants especially since the incarnation of the Lord Iesus where euery page giueth some testimony of the god-head Quest 6. How many Gods be there Answ But one onely true God the rest are but Idols set vp by men Explan Strangely did men dote of old that followed a number of Gods our light is such thankes bee to God that in the darkest corner of this land men doe know that there is but one God And this is most cleare by the light of reason thus God is infinite but there cannot bee two infinites for then there should bee somewhat beyond the infinite and vncomprized in it whicâ— is a contradiction to it selfe Therefore there can bee but one God The like reduction vnto impossibility of plurality may bee made out of the attributes of omnipotency independencie supreme goodnesse and the like which are capable onely of vnity But heerein I rather referre to the sound Principles of true Philosophy vrged by some of the Platonicks and Schoolemen or rather to the tractates of the Fathers who haue spent much time heereabout in their writings and soundly proued the vanity of all other Gods Quest 7. What is God Answ Hee is a spirituall essence most simple infinitely present holy wise iust and mighty the Creator preseruer and onely gouernour of the whole world Explan Here I call God Essence Exod. 3.14 Joh. 4.20 because he alone hath being himselfe and can say I am other things are all of him spirituall because hee hath no body nor members of a body as we haue most simple that is most pure without mixture of any corporall thing Psal 139. Esay 6.3 infinitely present that is filling all places with his presence for he is euery where infinitely holy for the holiest Angels are not to be compared vnto him infinitely wise for he knowes all things Prou. 3.19 past present and to come and all secrets of all hearts hee knowes how to turne all things to the best for his owne glory and the good of his people infinitely iust Exod 34.7 Gen. 17.1 hee cannot bee corrupted he will not suffer sinners to escape vnpunished but will plague them to the third and fourth generation and infinitely mighty all power is of him the mightiest in the world are limited and goe no further then they are permitted hee alone can do whatsoeuer it pleaseth himselfe Gen. 1. the Creator of the whole world for hee made all of nothing both heauen and earth and the great waters with all creatures Psal 65. the preseruer it is hee that preserues and vpholds all things euer since they were made by him the earth is established that it moueth not the waters are maintained for nauigation and the Heauens with the Sunne Moone and Stars sustained aboue Act 17. for the comfort of this nether world by him the fruits of the earth are brought forth for the nourishment of man and beast and by him wee feede and liue and one generation is prouided to succeed another Lastly the gouernour for hee rules in all things by his prouidence both small and great Math. 10.29 a Sparrow falls not to the ground without him nor one hayre of our head Quest 8. Into how many persons is the God-head distinguished Answ Into three the Father Sonne and holy Ghost Explan It is not sufficient for the true knowledge of God to be seene into the nature of the Godhead which hath been already in some measure handled but wee must also know God as he is distinguished into three persons of which euery one is very God Therefore in this confession is distinct mention made of them all if wee vnderstand it thus I beleeue in God the Father c. that is I beleeue in God who is the Father and in God who is Iesus Christ his only Sonne and in God who is the holy Ghost Proofe Moreouer the holy Scriptures doe giue large testimony heereof First that God is the Father Sonne and holy Ghost Math. 3.16 The holy Ghost descended vpon him like a Doue and a voyce came downe from heauen saying this is my beloued Sonne in whom I am well pleased Heere is the Father speaking from heauen the Sonne baptized vpon earth and the holy Ghost descending from heauen to earth againe it is commanded to the disciples Math. 28.19 Goe teach all nations baptizing them in the name of the Father Sonne and holy Ghost and plainely 1 Joh. 5.7 There bee three that beare witnesse in heauen the Father the Word and the Spirit Secondly that euery one is very God not onely the title ascribed vnto them but their very works do declare For what is the Creator of the world is it not God but such is the Father Gen. 1. In the beginning God created the heauens and the earth c. Such also is the Sonne Joh. 1.10 By him were all things made and without him was made nothing that was made and such is the holy Ghost Psal 33.6 By the word of the Lord were the heauens made and all the host of them by the breath or Spirit of his mouth Againe is the gouernour and preseruer of all things any other then God But as the Father is such without whom a little Sparrow falls not to the ground Mat. 10.29 Heb. 1.3 Psal 104.30 so is the Sonne for the word sustaineth all things and so is the holy Ghost Which is sent forth and reneweth the face of the earth Quest 9. If in the Godhead
in that I beleeue in him the holy Ghost I acknowledge his office of sanctifying and making holy the people of God for otherwise the Father also is holy and so is the Sonne but this is the peculiar office of the Spirit to sanctifie from hence hath hee this name of the holy Ghost Lastly I beleeue in the holy Ghost that is I put my whole trust and confidence in him as I doe in the Father and the Sonne for my preseruation and saluation and more especially as I depend vpon God the Father as my Creator and dayly Protector and vpon God the Sonne as my Redeemer and daily Mediator so doe I depend vpon God the holy Ghost as my comforter and the worker of grace and all vertue in me being of my selfe a lumpe of sinne and a masse of corruption 1 Proofe For the grounds of this Article and first that the holy Ghost is God S. Peter makes it plaine when as hauing told Ananias that hee had lyed vnto the holy Ghost Act. 5 3. verse 4. he added Thou hast not lyed vnto men but vnto God These last words expressing who the holy Ghost was of whom he had spoken before viz. God Act. 28.25 Esa 6 8.9 Moreouer well said the holy Ghost saith Paul by his Prophet Esay Goe make the heart of this people fat and say by hearing yee shall heare and not vnderstand by seeing yee shall see and not perceiue Whereas the Prophet tells vs that Iehouah the Lord God spake these words vnto him whence plainly followes that the holy Ghost is very God and Lord. 2 Proofe Secondly that the holy Ghost is equall with the Father and the Sonne and not inferiour or seruant as Macedonius wickedly taught is plaine from diuers reasons First because he is one with the Father and Sonne according to that of Iohn 1 Ioh. 5.7 There be three that beare record in Heauen the Father the Word and the Spirit and these three are one That is one substance and essence one infinite wisedome power glory and maiesty Secondly because hee is alike worshipped with the Father and Sonne as in that prayer put vp alike to them all The grace of Iesus Christ 2. Cor. 13.13 the loue of God and the Communion of the holy Ghost bee with you all Amen Lastly because hee is alike the Creator of the world and the preseruer of all things for when God in the beginning made the heauens and the earth c. the Spirit is said to haue moued vpon the waters incubasse by a word that signifieth to sit and hatch Gen. 1.2 and breed life as a Henne doth to bring forth her chickins And Elihu mentioned in Iob a man of an excellent spirit saith Iob 33.4 The Spirit of the Lord hath made me and the breath of the Almighty hath giuen me life and in the Psalmes it is Psal 104.30 If thou send forth the Spirit they are created and thou renewest the face of the earth speaking of all other creatures which are so made and preserued by Gods Spirit the holy Ghost 3 Proofe Thirdly that the holy Ghost is the Sanctifier of the people of God will easily appeare if wee consider either this attribute holy euer to bee annexed vnto the Spirit as Iesus and Christ serue to set forth the Sonne of God in his office or the comparisons by which he is for the further declaring of the same compared for he is said to bee fire and therefore Iohn the Baptist speaketh thus of him Mat. 3.11 Hee that commeth after me viz. Iesus Christ shall baptize with the holy Ghost and with fire that is the holy Ghost who is as a fire purging away reâ—ning from the drosse of sinne as is further set forth where we are forbidden to quench the Spirit of God 1 Thes 5.19 Ioh. 3.3 againe hee is compared to water in that saying to Nicodemus Vnlesse a man be borne againe of water and the holy Ghost bee shall not see the kingdome of God that is of the holy Ghost in the vse of water in baptisme setting forth the power thereof viz. to clense from the filthinesse of sinne as water doth from the filth of the flesh Or if wee consider the workes of sanctification to be all wrought by the holy Ghost as first sauing knowledge which is all one with faith that most excellent and holy-making grace Rom. 8 â—6 1 Cor. 2.12 The Spirit witnesseth with our spirits that we are the children of God It maketh vs to know and beleeue those things that are giuen vs of God that is righteousnes in Christ through whom we are his adopted children and in the way to eternall life according to that This is life eternall Ioh. 17.3 to know thee to bee the very God and whom thou hast sent Iesus Christ Rom. 8.10 Secondly spirituall gouernment whereby euill is suppressed and that which is good increased in vs errour is auoyded and the truth in all things followed They which are in Christ Iesus to whom there is no condemnation walke after the Spirit and not after the flesh the spirit rules in them and causeth them thus to walke and all the sonnes of God are thus ruled and led Vers 14. for all that are led by the spirit of God as hee addeth are the sonnes of God Particularly the spirit so gouerneth by striuing against euill motions and by offering good for â—he spirit fighteth against the flesh Gal. 5.17 as the flesh fighteth against the spirit in our weaknesses it helps vs for when wee are vnable to pray acceptably it workes with vs and helpes vs to offer vp sighes that cannot be vttered Rom. 8.26 in our ignorances it directs vs for it leadeth vs into all truth Thirdly spirituall consolation Ioh. 16.13 Ioh. 14. in our seuerall afflictions tentations which is another part of holines for this he is called the Comforter whom Christ promiseth to send to mittigate the heauines of the disciples after his departture he is called the oyle of gladnes which maketh cheerfulnes euen to appeare in the face he is called the spirit of adoption whereby we cry Abba Psal 45.8 Rom. 8.15 Father that is affecting vs with the assurance and comfort of Gods children when wee are feared and troubled Fourthly power commendably to doe the weightiest duties of our callings therefore it is said to be the spirit Num. 11. that was taken of Moses and put vpon the Elders of Israel that they might be able to iudge and decide controuersies arising amongst their bretheren it was by the Spirit Exod. 35.31 that Ahohab and Bezaliel were inabled to worke all curious workes about the tabernacle it was the Spirit that made the Apostles sufficient vnto a farre greater work about the spirituall Tabernacle viz. to preach the gospell effectually to men of all languages Act. 2. they being vnskilfull of any but their mother tongue and for this
cause he is called by the Prophet the Spirit of power Esa 11. 2. 1 Duty To keepe our bodies pure 1 Cor. 6.19 The duties of this faith are first to keepe our bodies holy and pure as temples of the holy Ghost and not to defile them by vncleannesse for our bodies are his temples as the Apostle teacheth This therefore wee are to doe with all readines as they to whose houses the King vouchsafeth to come or some great person by whose comming they are like to be bettered in their estate all their life after they will not haue any noysome or vncleane roome but their very entrances and courts shall be fit to giue contentment vnto those worthy guests for Gods Spirit is the King of heauen by his comming he makes vs the members of Christ but no dunghill is so loathsome as a body defiled by vncleannesse The body by whoredome is taken from being the member of Christ and made the member of an Harlot 1. Cor 6 1â— the temple of the holy Ghost is made a stewes Wherefore let this and all smell hereof in thoughts incontinent and speeches filthy be farre remoued otherwise there is no faith in the holy Ghost When Christ found in the Temple at Ierusalem Mark 11.15 which was made but of stone buyers and sellers mony changers that made the house of God but an house of merchandize he waxed so angry that he whipped them all out and ouerthrew their tables how much more then will hee disdaine and scourge those that make the Temple of the holy Ghost this liuing Temple not an house of merchandize but a sinke of filthines and vncleannes On the contrary side when the materiall Arke was entertained into the house of Obed-Edom 2. Sam 6.21 the Lord blessed him and all that he had exceedingly how much more then will he blesse vs if we entertaine more nearely into the house of our body not an Ark made of Cedar wood but the Lord hereof himselfe the holy Ghost which is when wee keepe our bodies holy 2 Duty To beleeue the Scriptures The second duty is to beleeue without doubting whatsoeuer is contained in the holy Scriptures because that all were giuen by inspiration of the Holy Ghost and were set forth by holy men not of any priuate motion 1. Tim. 3.16 2. Pet. 1.21 but as they were moued by the Holy Ghost Now we cannot then beleeue in the Holy Ghost but we must also beleeue whatsoeuer comes from him We are therfore generally to beleeue the promises the threatnings the histories here contained to be true the doctrines precepts and prohibitions to be of God and necessarily to be obeyed particularly we are to beleeue places mysticall which passe humane reason and places seemingly repugnant in themselues in the reconciling whereof we cannot be so fully satisfied Such things as be historicall wee must not hold parabolicall as Porphyrius did the booke of Iob because he could not conceiue how so strange an history should be true Such things as be more vnpleasing we must not hold to haue come from an euill God and the more pleasing and sweet onely from our good God as the Manichees and Marcion did the old Testament for which they reiected it and receiued onely the new Such things as were written by men formerly scandalous but after their conuersion holy vertuous are not therefore to be reputed as vnworthy our beliefe as the Seueriani and the Ebionites did all the Epistles of Paul Such things as were written after not concurring in all circumstances with the former are not to be reiected as the Ebionites did all the Euangelists but Mathew and Cerinthus all but Marke And if there be any other that haue done the like they haue in stead of beleeuing in resisted the Holy Ghost and are therefore to be abhorred As for all such as truely beleeue in the Holy Ghost I may more confidently vse the words of Paul vnto Agrippa Act. 26.27 I know that they beleeue all the writings of the Prophets and Apostles and whatsoeuer pen-men of the Scriptures 3. Duty To vse our gifts to the honour of God The third duty is to vse all our gifts to the honor of God who is the holy Ghost from whom we receiue them all whether wit and learning whether agility and aptnesse whether courage strength and magnanimtiy or eloquence or diuers languages or any other for it is the Holy Spirit of God that makes men able to the duties of their callings as wee haue heard in the seuenty Iudges ioyned with Moses and in Aheliab and Bezaliel c. and as the Apostle doth more then affirme saying 1. Cor. 4.7 What hast thou that thou hast not receiued If then thou abuse thy wit vnto deceite thy power to tyranny and oppression thy language to ostentation thy learning to pride thine agility to cogging and cheating thy magnanimity to stoutnesse and stubbornnesse against Gods Word thy strength to strength of drinking Wine and of powring in strong drinke what dost thou else but turne the weapons wherewith the Spirit hath armed thee against thine enemies vpon his very face as if thou shouldest take the sword by a friend offered vnto thee in thy great necessitie and seeke to sheath it in his bowels Let vs therefore flye such monstrous ingratitude and vse our gifts according to his good pleasure let our learning wit and best cunning be strained to further our own and the sanctification of others let our might power and courage be bent for the strengthening and the encouragement of the feeble and faint-hearted let our agility and aptnesse be forced to a readinesse vpon all occasions of doing good 4. Duty To submit our selues to Gods Spirit The fourth duty is to submit our selues in all things to the gouernment of Gods Spirit and not to sticke in our owne wayes nor to follow the sway of our owne natures for whom should wee rather followe and bee ruled by then he vpon whom we place our confidence whom we beleeue to be the leader into all truth and our Guide For if we follow our owne thoughts they will deceiue vs 2. Cor. 3.5 We cannot thinke a good thought if what we imagine to be best we shall fouly erre for all the imaginations of mans heart are onely euill continually Gen. 6.5 Se what Gehazi gained when he thought by following his owne way 2. King 5 to get him geat riches and in the heart condemned his Master Elisha of folly and nicenesse who was led by Gods Spirit in refusing againe for doing a miracle vpon Naaman 1. Sam. 15 Looke vpon the misery into which Saul the King brought himselfe when he thought to deale more wisely in the matter of the Amalekites then Gods Spirit by Samuel directed him for he thought to please God well enough by sacrifices and to enrich himselfe also by that which God had appointed to perish by sword and fire And no lesse
of the Christians in Macedonia of which the Apostle witnesseth when the famine was at Ierusalem saying 2. Cor. 8.3 According to their power I beare them record yea beyond their ability that they were willing 3. Duty To be lifted vp in heart to heauen Col. 3. The third duty is in the remembrance of this admirable Vnion of God vnto man whereby man is beyond measure graced to put vpon vs high spirits both by hauing our hearts lifted vp to Heauen where our nature sits at the right hand of God and also by being vndaunted at the greatest dangers that may befall vs or at the greatest terrours that the Deuill can strike into vs Psal 23. wee must say with Dauid Though I walke in the vale and shadow of death yet will I feare none euill for the Lord is my Shepheard for the Lord wee may say is in vs and with Paul God is on our side who can bee against vs. Rom 8. Wee must stand fast in the euill day when wee are assaulted not with flesh and bloud but with spirituall powers Eph 6.12 For if our eye bee but opened to see who is with vs as Elisha prayed for his seruant Lord open his eyes wee shall assuredly bee without feare 2 Kâ—ng 6. more being with vs then against vs. If it were a duty flowing from faith to be high-spirited according to the world I know that many yea all would easily frame themselues vnto it for euery mans spirit is too high this way all meditate matters too high for them But this highnesse must be abated and brought low that roome may be made for that which ought to be Thou must not be altogether without an high minde for euery man is by all meanes to striue to exceed heerein onely be sure that it aspire to the highest thing of all which is Heauen 4. Duty To reuerence Christ our Lord. The fourth duty is to yeeld due reuerence to this Lord and gracious Iesus of ours for that wee are his hee hath bought vs Neither are wee vnder our enemies hands neither are our bodies our owne that I may speake with the Apostle wee are bought with a price therefore glorifie God in your bodies 1. Cor. 6.20 He may rightly challenge at our hands as the Father doth If I be a master where is my feare or my reuerence Now Mal. 1.3 Phil. 2.16 what this reuerence is is expressed to the Philippians God hath giuen him a name aboue all names that at the name of Iesus all knees might bow c. that is that all might outwardly reuerence the name Iesus be reuerently affected inwardly at the very sound thereof and submit themselues to obey his will at the very first comming of the same to their eares for that it is of him who is our Lord Iesus as may best bee vnderstood by comparing this place with that of the Prophet vnto which the Apostle alludeth Esa 45 23. I liue saith the Lord euery tongue shall sweare by me and euery knee shall bow vnto me For swearing by Gods name is vsually put for worshipping and seruing him Wee are therefore to serue the Lord Iesus and in all things so to behaue our selues in our soules and bodies as those that remember they haue such a Lord. Masters must entreat their seruants gently Ephes 6.9 for that they also haue a Lord and maister Iesus Christ vnto whom they must giue account all higher powers and great persons must so vse their authority ouer others Math. 24. as that they may not be found by this their great Lord Math. 25. smiting their fellowse at his comming all men of all sorts must take heed that they haue so vsed their talents as that they be not found to haue gained nothing at his comming If thou bee such an empty and barren Professor of Christs name and seruice though thou weare his badge though thou with thy mouth call him Lord yet hee will bee a terrible Lord to thee at his comming hee will cut thee off and giue thee thy portion with hypocrites hee will bid Take this bad seruant binde him hand and foot and cast him into vtter darknesse Quest 25. Which is the second degree and in which words Answ He suffered the death of the Crosse for my sins set forth in these words He suffered vnder Pontius Pilate was crucified dead and buried Gen. 49. Explan Hauing explained the first degree of the humiliation of the Son of God we come now to the second He suffered vnder Pontius Pilate That is a Heathen Iudge set ouer the Prouince of the Iewes by the Roman Emperour for hitherto they had Gouernours of their owne according to the Prophesie of old Father Iaâ—cob saying The scepter shall not depart from I dals nor a law giuer from betweene his feet vntill Sâ—â—loh comes Euseb Ioseph For Herod the sonne of Aâ—tipater was the first stranger that was Gouernour ouer them and the two and thirtieth yeare of his raigne was the sonne of God borne and in the two and fortieth of Augustus Caesar the Emperour Olympiad Luc. 3.1 194. And after this Herod was Pontius Pilate set ouer Iudea vnder the Empire of Tiberius Caesar Before these were men of the Hebrew Nation Rulers there viz. Aristobulus Hircanus and Antigonus thirty fine yeares and so ascending vpward to the times of Iudas Macchabeus c. Vnder the gouernment then of this Pontius Pilate Christ began to execute his office for which he was sent viz. To preach the Gospell both by himselfe and his Disciples and continuing thus to doe and to worke many miracles was spitefully entreated of the wicked Iewes for the space of three yeers and vpward then villanously betrayed by one of his Disciples apprehended abused crucified being full thirty three yeeres of age Hee was dead That is he was not onely fastened to the Crosse to the shedding of some of his blood where the nailes entred into his hands and feete but there gaue vp the Ghost was after pierced to the very heart with a speare so that water and blood came out and being found certainely dead he had not his legges broken as theirs were which had beene crucified with him And buried That is for the more certainty that his spirit was departed out of him he was taken downe from the Crosse and laid into the graue And this briefly shall suffice for the meaning Now followe the testimonies and grounds of holy Scripture out of which this is taken First 1. Proofe that he suffered vnder Pontius Pilate 2. That he was crucified and dead 3. That he was buried 4. That he did vndergoe all this for our sinnes For the first It would be ouer-tedious to rehearse all that the Lord suffered according as it is recorded at large by the Euangelists We may therefore referr all briefly to these two heads First to that he suffered before his manifesting himselfe to the world whilst he
was vnder age and then to what he suffered after whilst he was vnder age great was the persecution which was raised vp against him Math. 1. Herod the King vnderstanding that one was borne who should bee King of the Iewes fearing to be deposed called a Councell and learning certainly that Bethelem was the place of his birth first sends cunningly by the wise men which came out of the East to worship this new borne King to be better assured of the house where he lay pretending to come himselfe also worship him the wise men hauing found out the Babe forbeare to certifie the King hereof and depart home another way as they were admonished from aboue whereat hee being more incensed gaue charge forthwith to slay all the male children in Bethelem that were two yeeres olde and vnder without sparing any insomuch that as by some is recorded his owne childe being noursed there dyed also whereupon one saide he had rather haue bin Herods hog then Herods childe But the Lord prouided wonderfully for the safety of his sonne at this time by admonishing his parents secretly to hasten away before this bloody Massacre and shedding of innocent blood Thus the Lord of life was faine to flee for the safegard of his life whilest he was yet in his swadling clouts Luk. 9.59 Moreouer hee suffered by want and pouerty wherefore he saith The Foxes haue holes and the Birds haue neasts but the Sonne of Man hath not whereon to rest his head For this is not only true of him afterwards but from his birth vpward His parents were so poore that when his mother should be deliuered of him shee had none other place to bee in but euen without the towne The Manger wherein Christ was laid Luk. 2. Basil in a caue of a rocke called the manger where poore people rested that could get no roome in the towne as one well obserueth vpon that place of Luke where this history is set downe viz. Basilius Magnus For otherwise the Shepheards could not haue found him out in the night but must haue searched in the stables of sundry Innes moreouer the article Te prefixed in the Greeke seemes to insinuate that some certaine Maunger knowne by that name was meant Iustin Mart. Hereunto consenteth also Iustin Mart. In dialogo cum Tryphone after other words he saith that they rested in a certaine caue neere the Towne Oâ—ig contra Celsum and Origen saith it was a thing commonly celebrated amongst the Christians namely the caue where Christ was borne So also Epiphanius Theodoret and all antiquitie Luk. 3.23 After that he grew to be thirty yeeres of age he began to manifest himselfe vnto the world following herein the rule set down by the Lord concerning the Leuits From thirty yeeres old and vpward Numb 43. euen to fifty yeeres old Though he attained but to the thirty foure yeere of his age according to the consent of Chronologies howsoeuer it may seeme otherwise by that which the Iewes alledge against him Thou art not yet fifty yeeres old Ioh. 8.57 Whereupon Ireneus concludes that he was about this age when he suffered vpon the Crosse and saith that the Elders of the Church learned the same of Iohn and that place of Numbers may seeme to giue some light and credit hereunto Now Tertullian and Lactantius contrariwise teach that he was but thirty In this great variety because the Word of God saith nothing but that of John 8.57 It is hard to define infallibly his certaine age But to me the former opinion seemeth most probable The Lord at thirty yeres of age as hath beene said beginning to manifest himselfe vnto the world was still more and more hardly vsed of the world First of the Diuell then of men Math. 4. He being led into the wildernesse by the Spirit Christs sufferings by the Diuell by men did vndergoe the want of all things forty dayes and forty nights and then was most strongly assaulted by the Diuell when he was supposed to be weakest by reason of his continuall fasting Of men he was hardly vsed First by vile and slanderous speeches Math. 11.19 â—ho 8.48 they calling him a glutton and a Drunkard a Friend of Publicans and Sinners saying that he was mad that he had a Diuell and that through Belzebub the Prince of Diuels he did cast out Deuils and that he was a Deceiuer or Impostor and if any thing more vile could be deuised against him Math. 27.63 or his followers Secondly by their practises against him without any open violence if any man followed him Ioh. 9.22.7.49 he was excommunicated out of the Synagogue he was pronounced accursed therefore hee himselfe was much more excommunicated and accursed they called a Councell against him Ioh 11. as against a dangerous Arch-Heretique Thirdly by their practises against him ioyned with violence but without effect Ioh. 7. Once they sent officers to apprehend him who being ouercome with the grace of his speeches returned without doing their office another time 10.31 they tooke vp stones to haue stoned him and a third time they led him to the side of an hill Luk 4. thinking to throw him downe head-long but he went thorow the middest of them and escaped Yea such and so vncessant was their rage against him that whereas many Rulers did esteeme of him yet they durst not professe it Ioh. 12.42 for feare of the Pharisees Lastly drawing neare to his last Passion he had the apprehension of the wrath of God wrestling with him which made his sweat like drops of blood Luk. 22 39 40. c. the like to which was neuer heard of being exceeding heauy and sorrowfull so as that hee could take no rest in the night but prayed againe and againe and the third time Father if it be 〈◊〉 let this cuppe passe from me And these almost were his sufferings in generall which made him a man of sorrow according to that of the Prophet â—â—a 53.3 He is a man full of sorrowes and hath experience of infirmities 2. Proofâ— Christ crucified Luk. 23.45.46 Secondly that hee was crucified and dead is also planely set downe by the Euangelists with the circumstances aggrauating this his accursed death He was hanged saith St. Luke betwixt two theeues and from the sixth houre to the ninth there was a darkenesse ouer the land then he cryed with a loud voyce Father into thy hands I commend my Spirit and gaue vp the Ghost And St. Peter vpbrayds the Iewes herewith Acts 2.23 Gal. 3.13 Ioh. 19.33 telling them that they had curcified and slaine him And St. Paul saith Hee was made a curse for vs for it is written Cursed is euery one that hangeth on a tree Moreouer that hee was dead the Souldiers that came to breake his legs did testifie for seeing this they let him alone As for the circumstances of his death they make the matter farre
these damned creatures and it is such presumption as that whosoeuer vseth it Rom. 2.1 shall not escape the iudgement of God according to that Thou art inexcusable O man whosoeuer thou art that iudgest c. And it is a flat precept not onely for some but for all 1. Cor. 4.5 Iudge nothing before the time that the Lord comes who will lighten things that are hid in darknesse and make the counsels of the heart manifest And what neede we to care what iudgements of idle headed men passe vpon vs seeing that it shall not stand as they iudge but as the Lord iudgeth Rom. 8.33 Let vs therefore get the Lord to bee on our side and so not care how man in his iudgement is against vs. But yee will say what are wee not to iudge others at all whereunto then tends that of our Sauiour Christ By their fruits shall yee know them Act. 8.23 I answer yes we may by way of caution iudge others in whom we see the workes of darkenesse to abound for the preseruation of our selues and others who for want of information and notice taking might otherwise be subiect to the infection of their poyson Againe we may iudge to make theÌ„ ashamed and to come to repentance from their dead workes as Peter did Simon Magus But to iudge that is to pronounce but in our hearts any man a cast-away thus to cease vsing meanes as vnto a brother of his reformation except such an one as hath sinned against the holy Ghost which how knowe we this this is to enter into Christs iudgement-seate and to procure ineuitable iudgement against our selues If it be further demaunded and are we so lightly to esteeme mens iudgements how is it then that wee are bidden to procure things honest before all men yea before those that are without viz. Infidels and vnbeleeuers I answere that this is spoken in regard of iust occasions of being censured which we must by no meanes giue nor make any shewe hereof but walke so blamelesly before all men as that they which speake euill of vs as of euill doers may bee ashamed and seeing our good workes glorifie God in the day of their visitation 1. Pet. 2.12 1. Cor 4.3 But if walking thus thou be yet iudged thou needest not with the Apostle passe for this iudgement of man 3. Duty To watch against the Lords comming Math. 24.38 The third duty is euer to be vigilant and watchfull against the Lords comming because it will be sudden as of a theife in the night The same which I say vnto you saith our Sauiour Christ hereupon I say to all men watch All comfort is promised to them that watch and waite for his comming and all terror is threatened to them that doe otherwise Now this watching is wel doing with the good seruant who being found thus Math 24. is bidden to enter into his masters ioy it is to haue oyle in our Lampes with the wise virgins viz. soundnesse and sincerity of Religion who were admitted to nuptiall delights with the Bridegroome Math 25. 1. Thes 5.5 to walke in sobriety and temperance as children of the light and of the day to whom the comming of the Lord shall not be vnawares And to be watchful in this maner is also most necessary because that by our workes we shall be iudged and where then will our place be if we be not euer thus exercised For not onely shall we be iudged according to our workes in generall but according to those wherein we are taken at his comming if we be then working wickednes Ezech. 18. if we be taken wallowing in sinne no good thing which we haue done shall aduantage vs but the fearefull sentence of condemnation will passe against vs for the sinne wherein we are found Wherefore as wee beleeue this so let vs expresse it by our daily setting a watch ouer our wayes by our starting vp without delay from our falls least the Lords comming to iudgement preuent vs by our obseruing and taking all occasions to encrease the number of our good workes in our seuerall callings according to our ability that thus we may be sure to be found in the number of those vpon whom the sentence of absolution shall passe Come yee blessed of my Father Math. 25. into the Kingdome prepared for you for I was hungry and yee fed me naked and yee clothed me sicke and in prison and yee did visit me c. 4. Duty To pray for the confusion of Antichrist The fourth duty is to pray for the further manifesting of Antichrist to all the world that hee may be stripped of his triple crowne and all his robes of honour more then imperiall and be pointed and wondred at of all men as a monster amongst men a seducer plainly set vp by the old couzening serpent the diuell as we read in the booke of the Reuelation For these things must be and then will Christ come to the comfort of all the faithfull 5. Duty To be strong in the faith of Christ The fift duty is to be strong in the faith of Christ against all the assaults of Sathan and manfully to resist his attempts to driue vs into despaire in regard of our sinnes and vnworthinesse for Christ our Sauiour not any other shall bee our Iudge according to that of the Apostle vttered to the encouragement of all faithfull people It is God that iustifies Rom. 8.33 the Lord Christ the great Iudge of all that acquits thee euen he that dyed for thee who then shall condemne Thy cause shall come before him that loued thee thus dearely when thou wert yet an enemy but now much more by faith being reconciled who then can lay any thing to thy charge Rom. 5. assuredly none Be not therefore faint-hearted but make resistance herein against the Diuell and he will fly from thee 1. Pet. 5.9 The more weakely thou acquittest thy selfe in this the more fearefull thou art the further art thou from faith in Christs comming to iudge all the world Quest 32. What doe you learne to beleeue concerning God the Holy Ghost and in which words Answ I learne to beleeue that he is God equall with the Father and the Sonne and the Sanctifier of all the elect people of God in these words I beleeue in the holy Ghost Of our faith in the holy Ghost Explan These few words of the Creed doe teach no lesse concerning the holy Ghost then is here set downe I beleeue in the holy Ghost that is as I beleeue in the Father and in the Sonne and doe hereby acknowledge both Father and Sonne to be God so by bâ—leeuing likewise in the holy Ghost I acknowledge the Holy Ghost to be God also againe for that God is but one as hath beene already shewed in acknowledging the holy Ghost to be God I confesse him to be one and so equall with the Father and the Sonne Furthermore
altogether erred For if one or some may what more priuiledge can they haue altogether Obict 1 If it be said that this is a doctrine tending to Atheisme for if the Church may erre there is no certainety of truth to be had if no certainty of truth to be had then is there iust cause of suspition giuen that there is no certaine truth at all and then saith the Atheist all is fabulous I answere that this consequence is most false for though all the Churches visible in the world were in an error yet there is certainty of truth to be had viz in the holy Scriptures to which Gods people taking heed may be saued from following Baal 1. Kin. 19.18 with the seuen thousands in Israel in Elijahs time who complained of the common reuolt of all but himselfe alone but was comforted with this that the Lord had left vnto him seuen thousand whose knees had not bowed to Baal nor their mouthes kissed himselfe For thus taking heede vnto the holy writings of the Prophets 2. Pet. 1.19 Saint Peter commends them of his time calling it a sure word and a light shining in a darke place and telling them that they doe well and Saint Paul would haue the Galatians not to regard the very Apostles in comparison of the Gospell which they had receiued saying If we our selues Galat. 1.8 or an Angell from Heauen teach any other wise let him be accursed Obict 2 The truth knowne without the Pope Iudge If it be said further All Heretiques doe paint ouer their heresies with allegations out of the Scriptures how therefore shall we know them Can euery simple man barely by the Scriptures discouer their craft and keepe himselfe from their poyson they are rather thus in the way of being peruerted to their ineuitable damnation 2. Pet. 3.16 as S. Peter teacheth I answer that this is a maruell seeing S. 1. Iohn 4.1 1. Thessal 5.21 Iohn biddeth euery man trie the Spirits Whether they be of God or no and giueth a generall rule to know them by and S. Paul saith Try all things and cleaue to that which is good and the men of Beraea are commended Acts 17.11 for searching the Scriptures to finde whether those things were so which were taught them by chiefe Pillers in the Church of God What impudencie then is it to count this the high way of errour How did the people of God of olde Esay 8.20 that had none but the Law and the Testimony with the help of Gods Priests to direct them What were those of the Primitiue Church more slenderly appoynted then we of these last times Or is there any now superiour to the very Apostles who submitted their teaching to the triall of this rule Let the Romanists then be a â—amed of this shamefull aduancing their Pope as infallible Iudg of all poynts of religion For this is indeede the way to Atheisme the way to all errour when one Pope shall contradict another or any shall fall into heresie as they haue done and yet be held for infallible 2. Cor. 8. Our rule is more certaine and neuer deceiueth but when fickle-headed persons will wrest it to their owne wills not bring their conceipts into subiection to it which is S. Peters meaning For here holdeth the promise of Christ concerning the Spirit to leade vs into all truth viz. if with humble hearts thinking that we know nothing as we ought to know we come to reade and heare the word of God and compare places more hard and obscure with plaine and easie places praying heartily in the name of Christ to be directed aright and no way belongeth to the Bishop of Rome as head of the Church as his flatterers vainely pretend Obict 3 Of Points maintained by Papists from plaine Scriptures Iam. 2.24 If any man will further obiect that this cannot yet make any Church appeare to be a true Church to them that are without For thus also the Roman Church will rather be iustified for that many points there helde different from vs are plainly set down which without glozing or paraphrasing is not so in the Church of the Protestants For example Saint Iames hath taught plainly We are not iustified by faith without workes It is not so of iustification by faith alone Our Sauiour Christ hath sayd plainly This is my body but not so of the signe of his body Saint Paul hath sayd Worke out your saluation with feare and trembling Saint Iames againe sayth If any be sicke let him be annointed in the name of the Lord Iesus c and expresse mention is made of traditions c. I answer It is good for the Roman Catholiques to deale heerein but with some lighter poynts of their religion for feare if they should proceed further to their grand doctrines of inuocation of Saints of Image-worshipping of worshipping the bread in the Sacrament of withdrawing the Cup from the Laitie of their Latine Seruice and ridiculous ceremonies and works of Supererrogation c. of being altogether grauelled heere A man would not thinke that they had the face to bring their stubble to the Scriptures without blushing for if they haue one sentence of Scripture in words speaking with them we haue ten for the Protestants Exod. 20.4 We haue an expresse command forbidding Images and their worship and a further commentary hereupon made by the Lord himselfe Deut. 4.5 Take heede for you saw no image in the day that the Lord spake vnto you Esa 63.16 c. against inuocation of Saints it is sayd Abraham knowes not of vs Jsaac is ignorant of vs and Angels and Saints haue refused this honour against the Popes Supremacy They that are great amongst the Gentiles haue dominion ouer them but it shall not be so with you Against the adoration of the Hoste They worshipped the creature Rom. 1 in stead of the Creator Against the merit of Workes We are vnprofitable seruants wee haue done but our duty when we haue done all 2 Cor. 3.5 Against free-will We cannot thinke a good thought of our selues With infinite places more of which very children are not ignorant For the places by them alledged they are but meere shewes Iames must be compared with Paul who is more large in the poynt of Iustification and so his meaning will appeare that we are iustified that is declared to be iust before men by our attentiue and vnpartial workes the rest are eiusdâ—m farinae easie to be answered as no Reader is ignorant And therefore if the Scriptures be acknowledged the rule of truth the Church will soone be made manifest euen to the vnconuerted Obict 4 The Scriptures translated Gods Word If it be further obiected that plaine people cannot know which be the Scriptures because the languages wherin they were first written is hidden from them now there be diuers translations indeede but much differing one from another how then can they know the
wanting if they bee workers of iniquity Math 7.22 they shall be bidden Depart yee workers of iniquity I knowe you not for this are the holy Apostles so diligent in stirring vp hereunto Phil. 2.14 15 Doe all things c. That yee may bee blamelesse 〈◊〉 pure and the Sonnes of God without rebuke Haue your câ—nuersation honest among the Gentiles that they which shall speake euâ—ll of you as of euill doers may by your good workes glorifie God 1. Pâ—â— 2.12 and it is the plaine sentence of the Scriptures Without holinesse no man shall see God Lastly that this holinesse is a constant hatred and striuing against sinne and an vnfained loue of vertue and endeauouring thereafter and not onely an outward obseruation of holy duties nor yet on the contrary side habituall righteousnesse sufficient to iustifie vs before God All this is also plainely taught especially by St. Paul in his owne example Rom. 7. hee professeth of himselfe that he loued the good and did striue after it and that he hated the euil and eschewed it in such words as if hee would describe a man panting in his strife with most deadly enemies and grieued that they should any whit ouermaster him and therefore plucking vp his greatest courage and vniting all his forces against them And the same affections against sinne he sheweth to haue beene in the Galatians where hee saith The flesh fighteth against the spirit and the spirit against the flesh Gal. 5.17 so that yee cannot doe those things that you would and exhorteth all men to the like saying Take vnto you the whole armour of God Eph. 6.13 that yee may be able to resist c. Esa 29.13 More particularly that the holinesse of the faithfull is not onely an outward obseruation of holy duties as some peruert it but this earnest hearty endeauour against sinne appeareth because that this affected singular outward holines as being a meere Image to deceiue the beholders is reiected and the endeauour of the heart only as the substance is accepted The Iewes of old had otherwise beene holy enough when they drew neâ—re vnto the Lord with their lâ—ppes their hearts being farre away and the Pharisees had beene the holiest of all for their fastings prayers and almes for their Sabbaths and Synagogues for their often washings Math. 6. Esa 1. and outward deuotion but they are condemned for most vaine their seruice is so distasted that they are bidden to bring no more oblations they are challenged for their incense new moones and solemne assemblies Math. 7. Câ—ap 6. For not the hearers of the word but the doers are blessed not the offerers vp of many prayers but the secretly deuouted are rewarded not the sacrificers but the mercifull doe the will of God the Father Againe that our holinesse is not righteousnesse sufficient to iustifie vs before God the Lord himselfe affirmeth when he saith If yee haue done all thaâ— yee can yee haue done but your duty 〈◊〉 are vnprofitable seruants and S. Paul hath spent many of his writings purposely here about viz. to shew that all such as seeke this way to be iustified shall surely misse of their marke let them colour it ouer how they will alleadging our vnion with Christ so as that our actions are meritorious and perfect through him I am sure that none of the Apostles doe giue any limit vnto this doctrine Paul notwithstanding his vnion acknowledgeth the imperfections of the flesh in him S. Rom. 7.18 1. Ioh. 1.8 Iames saith in many things we sinne all and S. Iohn If we say that we haue no siâ—nâ— we deceiue our selues and the truth is 〈◊〉 in vs. And if there be such a mixture of sinne with our holinesse how can any member of Christ trust at all to his owne righteousnesse Can he iustifie himselfe more then the very Apostles and the excellent Christians of their times nay let him take heede rather lest by so doing he be condemned seeing that 1. Cor. 11.31 if we iudge our selues we shall not be iudged and not if we iustifie our selues Eph. 2.20 Againe that the faithfull are euer growing in holines vntill that they come to be perfected in death and then shall be presented without spot or wrinkle Their growth is plainly taught in the Epistle to the Ephesians where speaking of Christ it is said In whom all the building being coupled together groweth to an holy Temple in the Lord that is as any building which becommeth sit for habitation groweth nearer perfection euery day till at the last it be fully finished so doth the Church of God Wherefore wee are often remembred hereof by Peter 2 Pet. 3.18 1. Pet. 2.2 who saith Growe in Grace and in the knowledge of Iesus Christ and where he exhorteth to desire the sincere milke of the Word that we may growe thereby Eph. 4.24 and by Paul saying Be renued in the spirit of your minde and put off the olde man and put on the new that is put him off more and become more holy and righteous Heb. 5. and againe where he reproueth the Hebrews for their weakenesse euen then when by reason of the time they might haue beene strong men in Christ to omit the Lords vpbraidings of his Disciples for that hauing beene with him long still they vnderstood not his parables they were yet weake in faith they had not yet growne in mortification of their fleshlinesse Gal. 5.17 Moreouer that perfection is not attained till death appeareth because whilst we liue we carry the flesh about with vs by reason of which we cannot doe those things we would we are but like a bad writer hauing his hand guided by a more skilfull master this scholler notwithstaÌ„ding is vnable to write a perfect faire hand by reasoÌ„ of his owne vntowardnes so the holiest of Gods children is short of perfection by reason of the fleshes weakenes though they be guided by Gods Spirit Phil. 3.9 And this they are not ashamed to confesse against themselues Both Paul I striue saith he after the marke not as though I had already attained it and Iames and Iohn as hath bin already shewed But in death all imperfections vanish away Eph. 5.27 then shall they be presented without spot or wrinkle for Christ therfore gaue himselfe for his Church that he might cleanse and Sanctifie it not hauing spot or wrinkle then the Bride is in her perfect beauty in a vesture of Gold of Ophir with needle-works all glorious she is then as a city Psal 4 5. the pauing of whose streetes is of Gold Reuel 21. the walls of pretious stones all things most bright and shining shee hath a siluer Pallace built vpon her if she be a wall if a doore Cantic 6 9. shee is enclosed with boards of Cedar if she be in any degree of true grace shee is perfected and made happy There is not need of an imaginary purgatory
soule which is the losse of it the intollerable pangs to bee suffered by it in the fire Matth. 25 that neuer goeth out and by the wormâ— that neuer dyeth Lastly he is freed from the bondage of Sathan who ruleth in the children of disobedience that is in sinners who is their master and they his seruants according to that Eph. 2.2 2 Tim. 2.25 Rom. 7 He which committeth sinne is the seruant of sinne Who hath them in his snare carrieth them away as captiue slaues at his pleasure who terrifieth them and putteth them in feare all the dayes of their liues Secondly that God is the author of this grace is euident for no man forgiueth sinnes but God only Marc. 27. it is one of his attributes as was declared by the Lords owne voice vnto Moses saying The Lord the Lord strong gratious and mercifull slow to anger and abundant in goodnes and in truth forgiuing iniquity transgression and sinne c. Exod. 34.6 Vers 7. Wherefore as was obiected by the Pharisees against Christ it may truely be said of the Popes of Rome This man blasphemeth for none can forgiue sinnes but God Ioh. 20.23 It is true indeede which our Sauiour said vnto Peter and the rest of his Disciples Whose sinnes ye remit they are remitted and whose sinnes ye retaine they are retayned But what authoritie hath the Pope giuen him here more the any other minister of Gods word what ground is here for his maÌ„ifold indulgeÌ„ces by which he beguiles the simple world of such a masse of Money and increaseth his treasuries For the Disciples had none other power hereby giuen them but that which was fit for men appointed to carry the glad tidings of saluation to the rest of the world viz to publish forgiuenesse of sinnes to all such as did or should repent and beleeue in Iesus Christ and the retention of sinnes vnto all that remayned hardened against this faith of Christ and impenitent 1 Cor. 5. For as when by their preaching they were said to conuert any to Christ or to beget any to Christ nothing else is meant but that faithfully executing their office of preaching men were through the working of Gods Spirit made beleeuers and so the members of Christ in like manner when they are said to forgiue sinnes it is meant first in generall that preaching forgiuenesse to beleeuers it should not be in vaine but so many as became hereby through the working of Gods Spirit beleeuers should haue their sinnes forgiuen them before God in heauen and contrariwise to vnbeleeuers The words also haue a further meaning in particular of forgiuing sinnes by admitting into the Church notorious offendors becomming penitent and retayning them by iust excommunication and casting out of the Church as Saint Paul seemeth to comment hereupon in his first and second epistle to the Corinthians for first hee giueth charge that grauely and orderly the incestuous person bee deliuered to Satan here is retaining of sinnes then he wills them vpon his repentance to receiue and comfort him againe here is forgiuenes of sinnes yea he vseth the very word of forgiuing saying Contrariwise ye ought now rather to forgiue him and comfort him 2 Cor. 2.7 Vers 10. and againe To whom ye forgiue any thing I forgiue also Whence it is most plaine that the power of forgiuing and retayning sinnes and consequently of the keyes of heauen consisteth in admitting or duely and rightly casting any out of the Church and equally belongeth vnto the Disciples and equally to the graue ministers of Gods word so that some Paul sit at the sterne to moderate this weightie action and this is not the Bishop of Rome but euery Bishop within the limits appointed vnto him Math. 1. For the meritorious cause of the forgiuenesse of sinnes that it is Iesus Christ his very name doth shew for he is therefore called Iesus because he shall saue his people from their sinnes as the Angell told Ioseph before that he was borne and there is none other name giuen amongst men Act. 4 1â— 1 Ioh. 1.7 Whereby we must be saued saith Peter it is the blood of Iesus saith Iohn that cleanseth from all sinne with infinite other testimonies tending to the setting forth of the same thing We did not loue God first that for our loue towards him he might forgiue our sinnes for he loued vs first yea when we were enemies Rom. 5. and hated him we did not seeke for it at his hands that for our importunitie he might be moued to forgiue our sinnes for I am found Esa 65.1 saith he of them that sought me not our good workes did not so please him as that therfore he should forgiue our sinnes for wee were so farre from good workes that we could not thinke a good thought of our selues 2 Cor. 3.5 Lastly neither men nor Angels doe solicite him for vs or can obtaine the pardon of our sinnes but Iesus Cbrist the righteous is our aduocate with the Father who is the propitiation for our sinnes 1 Ioh. 1.2 Psal 32 1â— Vers 2. Esa 38.17 Mich. 7.19 Fourthly for that which is further added Whereby he accounteth of sinne as if it had neuer beene committed it is taken out of the Psalmes where the Prophet saith Blessed is the man whose wickednesse is forgiuen and whose sinne is couered blessed is the man to whom the Lord imputeth not iniquity The Lord is therefore said to cast all our sinnes behinde his backe yea to cast them into the bottome of the sea euen as when a debt is discharged the bonds and writings which were before carefully kept are now cancelled and carelesly cast about because it is no more any debt so although before the remission of sinnes the Lord did carefully keepe his bookes as it were and account of all our sinnes as infinite debts yet being forgiuen Col. 2.14 he hath put out the hand-writing that was against vs and it is as it were nayled vnto the crosse of Christ because it is now no more any debt to be exacted at our hands Math. 12. Chap. 23. Ioh. 15. Lastly wee must further know that this forgiuenesse is only to the faithfull all others remaine in the bands of their sinnes and this partly appeareth by that which was said before that hee shall sauâ— his people from their sinnes Vnto others hee denounceth manifold woes saying Woe be to thee Corâ—zin woe be to thee Bethsaida and woe be vnto you Scribes and Pharisees hypocrites and if I had not come amongst them the had not had sinne but now their sinne remaineth yea he threatneth many of his followers that hee will bid them Mat. 7.21 Depart from mee yee workers of iniquity I know you not so that euen they are without this benefit of the forgiuenesse of their sinnes viz. all such as notwithstanding their profession of the Christian faith doe still liue in sinne 1 Duty To pray for the
were vnder age but in the new as in the Churches riper age we haue onely generall rules according to which we are to be ordred in all particulars Rule 1 Rules of circumstance vnder the Gospel Matth. 3.15 1. Cor. 14. First all things are to be done in order and not confusedly the author of this is Christ Iesus when as he offereth himselfe to be baptised of Iohn vrging him to doe it for orders sake for thus saith he ought we to fulfill all righteousnesse and Saint Paul teacheth the same concerning prophesying that one onely should speake at a time and the rest be silent till that he had vttered all which he had to say Hence it appeareth that all disorder about Gods seruice is a fault not to bee tollerated either in vndue comming to Church or going out or walking sleeping talking or by Haukes doggs or vnruly children which breed a confusion in the congregation or when any shall presume to teach or administer the Sacraments publikely without a calling Rule 2 Secondly all things must bee done in greatest humilitie and highest reuerence towards him whose seruice it is when any preach or pray or ioyne with others in these duties men must be vncouered women must bee couered not onely in praying but also as I thinke yet herein I referre to the laudablest custome of our Church when the Word of God is read 1. Cor. 11. for this is the preaching of the Prophets and Apostles who were infallibly guided by the Spirit of truth The Thessalonians are commended for this that they receiue the word as the word of God 1. Thes 2.13 Acts 20. Paul with his company is noted to haue kneeled in prayer euen vpon the bare ground and ancient Christians to haue stood bare-headed all the time of their being in the Church Which reproueth greatly our irreuerence either of Ministers in reading or preaching as if they were vttering table-talke or of people in sitting at the time of prayer lying along sleeping or proudly behauing themselues any way the Turks shall condemne them through the reuerence which they vse to the Alchron of Mahomet And this seemeth to me to iustifie our reuerent humble receiuing of the holy CoÌ„munion with the most submisse gesture of kneeling which many impugne but without sufficient ground It mattereth not that Christ sat he sat also preaching but we stand and I am perswaded if wee should kneele and the people kneele in hearing to expresse our vnworthinesse about these holy things though we differed from the Apostles and Christians of the Primatiue Church wee should not offend at all Rule 3 Matth 6.1 Thirdly all things are to be done without shew of vaine-glory for this was the great fault of the Pharisies and Christians are warned to take heed of it in their praying fasting and giuing of almes wee are not to desire to be seene of men that we may haue their praise but in our priuate deuotion to be most priuate and in publike not to affect notoriety by exceeding the rest of the congregation in sighing groning knocking the breast c. Rule 4 1. Cor. 13. Fourthly all things are to bee accompanied with loue to our neighbour and zeale for Gods glory for without loue whatsoeuer we doe is as a sounding brasse or tinckling Cimball if zeale be wanting and we be luke-warme we shall be offensiue to the Lords stomacke Reuel 3. and hee will spue vs out of his mouth Wherefore if the minister shall preach coldly or the people heare coldly if they shall together be luke-warme in prayer and praise giuing to the Lord there will be a sacrifice indeed but for want of the fire of zeale vndrest and such as the Lord cannot digest Therefore let Paul his zeale and Peters and Steuers bee imitated by ministers Acts 17. Acts 2. Acts 7. Nehem. 8.6 by burning in the spirit against grosse abuses by earnest exhorting to repentance with most effectuall words and by reprouing with all boldnes the gain-sayers of the truth and let the zeale of the godly in Nehemiahs time bee imitated by our people by giuing the greatest and most heedfull attention by lifting vp the hand in prayer and adding to the Ministers petition Amen Amen Rule 5 1. Thes 5.22 2. Cor. 6 17. Fifthly all things are to be done without shew of idolatry according to that Abstaine from all appearance of euill and Touch none vnclâ—aâ—e thing and yee shall be my sonnes and daughters saith the Lord. Therefore of old the Temple was garnished without images and newly the Lords supper made of naked elements Which if it be so how can the Church of Rome be excused being full of representations of heathenisme and in the very Sacrament hauing the image of a Lambe vpon their wafer Cake If any scrupte shall arise hereupon touching the Crosse Copes and Surplisses vsed in the Church of England It may well bee said that they were vsed in the Churches purity and had not their beginning from religion corrupted and so are not resemblances of things meerely naught but first good afterwards peruerted So that if it be replyed that when these things are vsed there is an outward face of Popery I may aswell say in like manner of Gods ancient Catholike Church Euen as when the people of Israel had sacrificed to Molech and other Baals such as afterwards did offer sacrifices vnto God made some resemblance of their abomination for that both offer sacrifice and consent in some ceremonies yet it followeth not that their sacrificing is vnlawfull because that is cut off which maketh it naught so when these things are vsed in our Church it followeth not that they must be naught for some ill resemblance because that is cut off which made them naught they had them yoaked with idolatry and superstition we with the truth Quest 61. Whence is the reason of this Commandement taken Answ Partly from the punishments to be inflicted vpon such as breake it vnto the third and fourth genera ion and partly from the benefits to be bestowed vpon such as keepe it vnto the thousandth generation Reas 1 Reasons of this Commandement of two sorts 1. of terror 2. of comfort Explan The reasons vsed to perswade to the obedience of this commandement be of two sorts the first of terrour the second of comfort Their estate is most terrible whosoeuer they be that dare to offend here the Lords iealousie is kindled against them and hee will punish both them their children and their childrens children after them Their danger is set forth by three degrees First their sin is such against the Lord as his sinne is against a iealous husband that violateth his wiues chastity no price will appease an husband thus prouoked but he will kill the adulterer and as greatly incensed is the Lord against those that commit idolatry it is spirituall adultery the Lord had married them vnto himselfe Hosh 2. that like a good and obedient spouse
I shew the manner of paying tithes rightly in all such as would liue by rule and keepe a good conscience Leuit. 37 31. First they are to be paid without diminution either when they are paid in kind or a price is giuen for them If any man among the Israelites would buy his tithes he must adde a fifth part to the price if hee payeth it in kinde it must not bee changed giuing a worse for a better for if it bee changed then both it and that for which it is changed Leuit. 27.10 shall be holy he shall forfeit both Contrary to which is the corrupt manner now adayes wherein for the most part either the worst or least is paid for tithe or lesse money then the tithe is worth it being a common reckoning of worldlings that the tithe is not so much worth as one of the nine parts And yet this is one of the least abuses if wee consider the customes by which in stead of giuing a fifth part more onely a fifth or fourth part is paid six pence for a tithe worth two shillings and six pence or a peny or three halfe-pence for that which is worth a shilling or more and he thinketh that he dealeth honestly with God that doth thus But let any man indifferently consider this Law and hee shall finde that no such custome ought to bee amongst men fearing God although Gods Minister for quites sake bee content to accept of it and no more hath been paid a long time for the thing and not the custome is to bee regarded if thou wilt goe by the rule of Gods Law which can onely order thy going aright Leuit. 27.30 Secondly tithes are to be paid yearely euery yeere of the increase of corne of cattle of fruit c. for All the tithe of the Land both of the seede of the ground and of the fruit of the trees is the Lords and euerie tithe of bullocke and sheepe c. Deut 14.22 Numb 18 21. Thou shalt giue the tithe of all yeere by yeare For I haue giuen saith the Lord all the tenths of Israel vnto the children of Leui for an inheritance and the reason is added for their seruice about the Tabernacle Deut. 14.24 Now whereas it seemeth to be put in the mans power so that hee duly pay his tithes to impart hereof vnto the poore and to eate and drinke and bee merry herewith he and his family because the Lord saith If the way be too long for thee thou shalt put it into mony and carry it and when thou commest at the place which the Lord shall chuse thou shalt bestow the money for whatsoeuer thine heart desireth c And againe whereas it may seeme that it was sufficient to doe thus once in the three yeares because it is said Deut. 14 28. At the end of the three yeeres thou shalt bring forth the tithe of all thine increase the same yeare c. We must for the right vnderstanding hereof haue recourse to the originall law by which as hath been shewed the tithes are appointed for an inheritance to the sonnes of Leui they dedicating the tenth of them vnto God now if they were their inheritance then no priuate man could haue any power in the disposing of them more then the Leuite had power ouer the land giuen to any other tribe for inheritance I take it therefore that the man thus appointed to bring his tithe in money had not any part of the worth of it in his power to dispose but putting more hereunto as was prouided a fifth part or more according to Gods blessing vpon him he had power in this to make prouision and to eate and drinke hereof and reioyce before the Lord Deut 16.16 and to impart of it to the needy For thrice in a yeare did the Lord appoint feasts and willed them not to come to his house emptie but to bring euery man according to Gods blessing vpon him a gift of his hand to feast therewithall And for the tithe of the third yeare I take it that the Law hath none other meaning then hath been said viz. that out of the abundance of Gods blessing as some thing should be taken to feast withall at the Lords house so priuately the Leuit and poore should be refreshed herewith at home Some hold that the tithe of the third yeare was a tithe arising out of the nine parts for charitable vses which question I need not debate any further hauing been large in this point Mal. 3.8 Thirdly touching things dedicate to an holy vse if any man shall presume to take them and turne them to a priuate vse hee stealeth from and robbeth God according to that challenge made by the Prophet saying Yee haue robbed mee and yet say Wherein haue wee robbed thee In tithes and offerings And the same Law maketh things dedicate sacred also and such as it is a robbing of God to take them from the Church Leuit. 27.28 For Euery thing saith the Lord separate from common vse whether it be man or beast or land is most holy to the Lord it may not be sold nor redeemed And it is destruction to a man saith Salomon to deuoure that which is sanctified and after the vowes to enquire What is to be thought then of Impropriations whereby both glebe and tythes of many townes are taken into the hands of meere Lay men some small Vicaridge or pension being allotted to the Minister I cannot with beating of my braines deuise how to excuse these vsurpers from sacriledge or robbing of God and therefore many thriue thereafter that haue them True it is that the first authors hereof haue the heauiest answere to make as being directly guilty of this sinne but this is no excuse euen for such as haue purchased impropriations knowing the very glebe lands to be dedicated to God and by gift voluntarily but irreuocably made holy and that Tythes as in themselues holy by originall institution which if they were vnknowne the case were otherwise They therefore that sinne least this way offend first by consent vnto their predecessors Church-robbers for if thou didst not thinke it lawfull to buy and sell these things to alienate them from holy vses wouldst thou meddle with buying them in the same manner Secondly they offend by impouerishing the Ministers of Gods Word to their great discouragement taking their things vnto whom they ought to communicate their owne things Thirdly by vsurping the Ministers duty vnto whom as it properly belongeth to Minister about the holy things so to possesse things hallowed and dedicate for which it may be said vnto them as the spirits said vnto the Coniurers Jesus I know Acts 19.13 and Paul but who are yee Fourthly they offend by oppression taking the tithes of the people for nothing hiring for small pension some simple cheape Sir Iohn vnder whom the people perish for want of knowledge What is to bee done then by such
must be a generall turning from sinne in these that come to be baptized so after baptisme there is a daily practise of repentance by confession contrition and reformation For euen after Baptisme we are still subiect to sinne though we striue and fight against sinne daily the flesh leading vs captiue to the law of sin to be deliuered from which we must make a daily practise of Repentance but the seale of Baptisme is no more to be iterated Euen as a seruant being once bored through the eare by his Master without iterating this remained his seruant for euer but if he offended was chastised and reformed often so he that is once truely baptized remayneth Gods seruant for euer but because he doth often offend he must be chastized and reformed by Repentance Quest 135. What is Faith Ans It is a certaine perswasion of the heart wrought by the spirit of God grounded vpon his promises that all my sinnes are forgiuen me in Christ Iesus Heb. 11.1 Explan Hauing spoken of Repentance one thing necessarily required that Baptisme may be compleate it remaineth that we speake now of Faith which is alike required This I say is a certaine perswasion for the assurance that they haue which are faithfull vnto whom Faith is an euidence in their hands as Saint Paul calleth it Faith is the ground of things hoped for and the euidence of things not seene It is a certaine knowledge whereby a man knoweth that hee hath any thing which is made most sure vnto him for which cause it is also commonly called knowledge Esa 53.11 Ioh. 17. 1 Iohn 23. By his knowledge shall my righteous seruant iustifie many And this is life eternall to know thee and whom thou hast sent Iesus Christ And againe Hereby wee are sure that wee know him if we keepe his Commandements It is such a certainty as that it maketh things to come present according to that Rom. 8 30. Iohn 6.47 Those whom he hath iustified he hath glorified And he that beleeueth in mee hath euerlasting life Wherefore Faith expelleth doubting and vncertainty in whomsoeuer it is for which cause when Peter doubted hee is checked as hauing little or no Faith Why didst thou doubt O thou of little Faith Rom. 10.14 Eph. 3.17 The heart is the proper seate of Faith for with the heart man beleeueth vnto iustification and Christ is said to dwell in the heart by faith If it bee therefore but an imagination of the braine or an outward profession of faith in word it is but a shadow and no true grace of faith wrought by the spirit of God for it is supernaturall and diuine not flesh and bloud but the spirit of God is the author of it according to that of Christ vnto Peter Flesh and bloud hath not reuealed it vnto thee Math. 1◠6 but my Father which is in heauen viz by his spirit Of Lydia conuerted to the faith it is said Her heart the Lord opened Act. 16.14 that she attended vnto the things that Paul spake To the same tendeth that speech of our Sauiour Christ Iohn 6. Ioh. 3. No man commeth vnto me vnlesse the Father draw him and the winde bloweth where it listeth so is euery man that is borne of the spirit c. ground on vpon his promises For as without a word of institution there is no Sacrament so without a word of promise there is no faith Iohn 6.40 And as faith is not without a promise so it is not without a promise made vnto mee viz. fulfilling the condition with which euery promise of God is made For it is not sufficient because the Lord hath promised He that beleeueth in the Sonne shall haue euerlasting life and I will raise him vp at the last day that a man hold this and through Christ beleeue the acomplishment of this vnto himselfe but he must by faith apply it lawfully fulfilling the condition which the Lord requireth and the condition is to be baptized to true repentance Rom. 6. dying vnto sinne as Christ died and rising vp to newnesse of life as Christ was raised vp vnto the glory of the Father for the words of the promise are He that is baptized beleeueth shall be saued which baptisme is only expounded then to be when sinne is dead and buried and grace which is newnesse Prou 28.13 liueth The condition is to confesse and forsake all my sinnes to deny my selfe to walke after the spirit and not after the flesh Rom. 8.1 If then I doe thus and lay hold vpon the promise I beleeue it law-fully and the mercy promised is sure vnto me otherwise my faith is vaine and the promise is to me of none effect Obiect If it be so then Faith can neuer make a man sure of his saluaition because it may bee that although hee doth now walke after the spirit in newnesse of life yet hee may fall from this againe Sol. A man cannot be so sure as that he may now grow secure and remisse in going forward in that new life which he hath begunne for he must alwayes worke out his saluation with feare and trembling not be high minded but feare serue the Lord with feare Rom. 12. Psal 2. Math. 16. Iohn 17. and reioyce before him with trembling but hee that beleeueth so as hath beene said is so sure as that the gates of hell shall not preuaile against him Christs prayer shall be stronger to keepe him at one with God than all contrary powers to set enmity againe betweene God and him Rom. 11.29 Iohn 13.1 for the guifts and calling of God are without repentance and his owne he loued vnto the end he loued them And this is a reason rendred by S. Iohn 1 Iohn 2.19 Iohn 17.20 why some that were before counted faithfull turned Heretiques They were not of vs for if they had beene of vs they had continued with vs. Whatsoeuer is or can be said to weaken the force of these grounds presumptuously fighteth against that most cofortable euideēt Prayer of Christ Psal 32.1 I pray not for these alone but for them also which shall belieue in my name through their word So that who-soeuer doth rightly belieue in Christ hee hath Christ on his side by the merit of his prayer vniting him vnto himselfe so that he is made a member of his body no more to bee rent or pulled from him Rom. 3.28 That all my sinnes are forgiuen me in Christ Iesus for this is the maine thing assured vnto mee by faith and wherein the happinesse of man consisteth according to that Blessed is the man whose iniquity is forgiuen and whose sinne is couered Wherefore it is said that by faith wee are iustified that is of sinners are made iust and righteous not onely by that purifying quality that is in faith but in regard of Gods acceptance when we by faith cloath our selues with the garments of our elder brother