Exposition of Jude, Verse 1 · Part 11

Exposition of Jude · Verse 1 · Part 11

p. 24Aduersaries of this maine ground are;

The Romish Church, who rob Christ of all these three offices.Papists wor…. than the …ouldie…s in pa… ting christs garments. For first, his kingly office they giuegive part of it to the Pope, in making him to remit sinnes properly; to make lawes to bind conscience properly, as Gods lawes do, which is a power equall to Christs, & so they make him check-mate with Christ. Secondly, his Priestly office is giuen to the Masse-priest, who by their doctrine hath power to offer a propitiatorie sacrifice for the sinnes of the quicke and dead; ye… eueryevery Papist hath a peece of it, because eueryevery one of them may satisfie the iustice of God for hi… sins by his owne merit. And for his intercession, the secōd work of his Priesthood, that is dealt among the Saints (among whom the Virgin Mary hath the greatest part) who are inuocated as intercessors, not onelyonly by their prayers, but by their merits in heauen. Thirdly, his Propheticall office is bestowed likewise vponupon eueryevery Pope, who is without scripture to determine infallibly, by an inward assistance of the Spirit locked vp in his breast, of all matters concerning faith & manners, which is the proper office of him who is the proper Doctor of his Church. Therefore this Romish doctrine established by the Councell of Trent, is an hereticall and Antichristian doctrine, making God an Idoll God, which is concluded out of the place alleaged, thus: He that denieth Iesus to be Christ, is Antichrist. And againe, He that hath not the Sonne, hath not the Father. The … Church … Iesus … be Christ.But the Romish Church denie Iesus to be Christ, and hath not the Sonne, because it ouerturneth his person and oppugneth all his offices: and therfore neither hauehave they the Father, but an Idoll God, and so consequently their doctrine is Antichristian and hereticall. For which cause the reformed Churches hauehave iustly separated from them, and ought euer, so long as they denie this ground, so to doe.

The 14. ground is:14. Grou… He that beleeueth in Christ shall not perish, but hauehave life euerlasting ▪ Ioh. 3.16. God so loued the world, &c. For the better handling of it consider first for the meaning, what this faith is. Secondly, that it is a maine ground of true religion. Thirdly, the enemies of it. For the first: In this faith are two things: first, knowledge. Secondly, application of the thing knowne. The knowledge is, of Christ and his benefits; of which some measure must be had, or else there can be no faith. Esay 53.11. By his knowledge shall my righteous seruant iustifie many. Ioh. 17.3. This is life eternall, &c. And this stands with reason, that the thing to bee beleeued must first bee knowne: for faith without knowledge is fancie. The Romane Church hath then erred,The cast… of Romish faith hang…eth in the ayre without foundation. which teach that there is a faith to saluation whereto knowledge is not required, such a one as standeth only in an assent to the faith of the Church. The second thing in faith (which is the more p. 25principall) is an application of things knowne: namely of Christ and his benefits vntounto our selues in particular. And herein standeth the very substance of true faith, which is not caused by any naturall affection of heart, or action of will, but by the supernaturall action of the minde enlightened by the spirit of God, resoluing vsus that Christ and his merits belong vntounto vsus in particular. That this true particular application is required in true faith is proued by these reasons: First, that which wee lawfully aske by prayer wee must beleeue by a speciall faith: but in prayer we lawfully aske the pardon of our sinnes in particular, and life euerlasting by Christ; therefore we must beleeue the pardon of our sinnes and life euerlasting by Christ. The aduersaries can denie nothing but the first part of this reason, which is the very word of God it selfe. Mark. 11.24. Whatsoeuer ye desire when you pray, beleeue yee shall hauehave it, and it shall be done vntounto you. Where in eueryevery petition of prayer our Sauiour requireth two things: first, a desire of things promised. Secondly, a particular faith of things desired, standing in assurance that they shall be granted. Secondly, whatsoeuer the holie Ghost doth infallibly testifie to vsus particularly, that wee must beleeue particularly: but the holy Ghost doth particularly testifie by infallible testimonie to eueryevery beleeuers conscience, his owne adoption and pardon of sinne, and acceptance to life euerlasting; and therefore it must be particularly beleeued.Obiect. Here the Papist excepteth and saith, that this testimonie of the spirit of God, is not certain but probable onelyonly, and a man may be deceiued in it.Answere. But the Apostle Rom. 8.16. answereth this allegation: The spirit of God testifieth with our spirits that we are the children of God: and cleereth this testimonie of fearfulnes and weaknes in the former words: where he saith, it is not the spirit of feare which wee hauehave receiued but such a spirit as maketh vsus cri… Abba, foreign ▪father, and with a strong voyce: yea and for the further assuring vsus in this testimonie, it is called the **1▪ Cor. 1. … ▪1 Cor 1s…ale, and earnest penny of the spirit in our hearts, than which things what are more sure and certain ratifications among men, whose testimony (though it be but of two men, but much more of three) seale or earnest if it be sufficient confirmatiō vntounto men, how much more sure is the testimonie▪ seale, and earnest, of the spirit of God vntounto vsus? Thirdly, that which God offereth and giueth vsus particularly, we must particularly receiue: but God offereth and giueth vsus Christ and all his benefits particularly in the Word & Sacraments, and therefore wee must hauehave particular faith to receiue him. It will here be said,Obiect. we grant all this, we must receiue Christ and his benefits in speciall; but we doe it by hope; as the Papists reach to hope well. Ans. It is a work of faith alone:Answere. Ioh. 1.12. As many as receiued him, &c. Who were they? The next words shew, euen they that beleeued on his name. Againe, in the Sacrament of the Supper, Christ is offered as the bread and water of life to eueryevery one in particular: and therefore eueryevery beleeuer must hauehave something in his soule proportionall to a hand and mouth, for the receiuing and feeding vponupon him; which is nothing else but faith specially applying Christ and his benefits: see Ioh. 6.35. Fourthly, the example of beleeuers in the Scriptures prooue the same truth. Abraham beleeued by a particular faith, which was imputed to him for righteousnes, Rom. 4.23. So also Paul, Galat. 2.20. I liue by the faith of the Sonne of God, who loued me, and hath giuen himselfe for me. Now both these are patternes and presidents for vsus to follow, that as they beleeued, and particularly applied Christ to themselues, so must we: see Rom. 4.14. 1. Timoth. 1.16. Now frō these two, namely knowledge and application, followeth Confidence, whereby wee trust and relie our selues vponupon Christ and his merits thus knowne and applied vntounto saluation; which because it inseparably followeth faith, is often in the Scripture put for faith it selfe: I distinguish it from faith, because it hath been said (though falsely) that it is a part of faith, which indeed is a fruite and a follower of faith▪ and the Apostle Ephes. 3.12. doth manifestly distinguish them; By whom we hauehave boldnes and entrance with confidence by faith in him.

The second point in this ground is the weight of it. That it is a maine ground of Religion, appeareth thus: If the inheritance of life (saith Paul) be not by faith, it is not s…re, Rom. 4.15. For if we were intitled by workes, the promise should not be certaine: he then that oppugneth p. 26this ground of particular faith, ouerthroweth the Gospel, as which cannot assure a man of saluation. Secondly, in the Catechisme of the Primitiue church, faith in God is made one groūd, Heb. 6.1. Thirdly, this ground being the most maine promise of the Gospell, whosoeuer ouerthroweth it, hee depriueth men of all comfort of religion.

Aduersaries.The aduersaries of this ground are, first the common people, who for the most part professe that they are not certaine of the pardon of their sinnes; they hope well, because God is merciful; but to be certaine they thinke it impossible: as though there can bee hope and confidence where is no assurance: but speciall hope alwaies presupposeth speciall faith. Secondly the Papists, for they condemne speciall faith for these reasons: First, where is no word, there (say they) can be no particular faith; but there is no word that saith,Indeed no word … thou … Pope Iohn the 2… shalt be …aued. thou Cornelius, Peter, Iohn, &c. shalt be saued. Ans. It is true indeede, there is no particular faith where there is no particular word, or which is proportionall: but the Minister truly applying the generall promise to this & that particular man, it is as much as if a mans name were registred in the scripture. Secondly, wee hauehave in substance a particular word, in that God who hath giuen the promise, hath giuen also a commandement, to eueryevery beleeuer to applie the same vntounto himselfe. 1. Ioh. 2.23. This is his commandement, that we beleeue in the name of his sonne Iesus Christ, which is equiualent to a particular word. As a King giues a pardon to a thousand men, but nameth neuer one of them: yet eueryevery of them trulie applying the pardon, according to the Kings intention hauehave the benefit of it, as surely as if all their names had bin set therein.

Obiect.II. Obiect. Many that applie the generall promise to themselues are deceiued and faile; yea eueryevery wicked man saith he beleeueth in the sonne of God, wherein he is deceiued.

Answere.Ans. Many indeede faile in their speciall application, but it is onelyonly vnbeleeuers: but they must proue that none truly can applie the promise speciallie, which all true beleeuers doe.

Obiect.III. Obiect. They say: In regard of God wee must beleeue, but in regard of our selues we must doubt.

Ans. Yea in regard of our selues wee must not onelyonly doubt but despaire:Answere. yet beleeuers being found not in themselues but in Christ, may proue themselues whether they are in the faith or no, 2. Cor. 13.5. For whosoeuer repenteth, knoweth that he doth repent: We know we are of God, 1. Ioh. 5.19.Obiect. Ob. But all men in the world are full of doubting, and how can doubting stand with certaintie of saluation?Answere. Ans. Consider faith first as it is in it selfe, so it is certaine. Secondly, as it is in vsus, & so it is mingled with much doubting, which is not of the nature of faith, but contrary vntounto it; and yet these may and must stand together in the beleeuer, for doubtings may disturbe, but not destroy true faith: for the Lord (notwithstanding them) accepteth our weak faith as perfect, and our will to beleeue for beleefe it selfe, where he seeth griefe conceiued for doubtings, strife against them, and endeuour to hauehave our faith increased.Obiect. Ob. But to beleeue pardon of our sinnes, is to enter into Gods counsell. Ans. That is false, because pardon of our sinnes is reueiled.Answere Obiect.Ob. But your Church (say they) abhorreth reuelation. Answ. Neither the scripture nor our Church condemneth Reuelations contained in the scripture,Answere▪ but those that are without, beside, or against scripture: Ephes. 1.7. The spirit is called the spirit of Reuelation: see also 1. Cor. 2.12. As for this reuelation of pardon of sinne to the beleeuer it is contained in the scripture, and is no more a prying into Gods counsell, than it is for a Traytour to beleeue that he is pardoned, when certaine newes of his pardon is brought vntounto him from the King, of whom none can say he entreth into the Kings counsell. Hence we conclude, that seeing the doctrine of the Papists ouerthrow this maine ground, wee must take heede of ioyning our selues vntounto them.

The 15. ground is: That a sinner is iustified by faith, 15. Grou… ▪without the workes of the Law, Rom. 3.28. Wherein consider first the meaning; secondlie the weight; thirdly the aduersaries. For the meaning three things must bee knowne. First, what it is to be iustified. Secondly, what it is to bee iustified by faith. Thirdly, what workes are to bee excluded from iustification. Concerning the first. In iustification there be three distinct actions of God: first, the freeing of a sinner from p. 27his sins for the merits of Christ: Act. 13.39. From all things from which they could not be iustified by the law of Moses, by him eueryevery one that beleeueth is iustified: that is, acquited from them. Paul opposeth it thus to condemnation, Rom. 8.33. which is nothing else, but a binding of a man to iust punishment. The second action is, the reputing and the accepting of a sinner as iust for the merit of Christ. Esay 5.23. Woe vntounto him that iustifieth a wicked man: that is, not to make but accept him iust; and in the Gospell, Wisedome is iustified of her children, that is, approoued and acknowledged. The third is, the acceptation of a sinner to life euerlasting in Christ. For after that God hath absolued a sinner, and reputed him as iust, there must follow this acceptation to life, which is therfore called the iustificatiō of life, …. 5.18.with the reason rendred in the same place: for that like as Adams sinne is imputed vntounto all, by which death entred; so Christs obedience imputed to beleeuers, bringeth life and iustification. Out of which three actions wee may gather a true description of iustification, to wit, It is an action of God the Father, absoluing a sinner from all his sinnes, for the merit of Christ, accounting him as iust, and accepting him to life euerlasting.

II. Point. What it is to be iustified by faith. For the cleer vnderstanding of this waighty point, we must answere 2. questions. First, what is the very thing for which a sinner is iustified? Ans. It is the obedience of Christ the Redeemer and Mediatour, passiue and actiue: the former standing in suffering the death of his bodie, and the paines of the second death in his soule; the latter, in fulfilling the law. The truth of this answer appeareth thus: Since our fall we owe to God a double debt: we breake the law, and are bound to make satisfaction. Secondly, being creatures wee must fulfill the rigour of the law, and performe what it requireth: neither parcell of which debt, seeing we (being bankcrupts) are able to pay, wee flie to our suertie who must pay both for vsus: the former hee doth by his death, being made a curse for vsus, and so redeemed vsus from the curse, Galath. 3.13. the latter by perfect obedience vntounto the law, that so in him wee doing these things, might liue in them. vers. 12. The second question is: Seeing the obedience of Christ is the matter of our iustification, and is out of our selues; how commeth it to bee made ours? Ans. To make it ours, first God must giuegive it vsus: secondly wee must receiue it. First, God giueth it vntounto vsus, when he giueth vsus Christ himselfe, for it is giuen with him, and it is made ours when God in merciemercy esteemeth, iudgeth, and accounteth it to be ours, for it is ours by imputation: which appeareth by these two reasons: First, as Christ is made out sinne, so are we made his righteousnes, 2. Cor. 5.21: but hee is made our sinne by imputation, and therefore his iustice being inherēt in him, is made ours by imputation. Secondly, as the first Adams disobedience is made ours, so Christs the second Adams obedience is ours, Rom. 5.17.18. but that is ours by imputation, and therefore Christs obedience also. Secondly, to make this obedience ours, we must receiue it, and that can be onelyonly by faith, which is the hand of the soule receiuing into it the things that are giuen vsus of God: where note by the way,Note. that a sinner is not iustified by the dignitie of his faith, but as it is an instrument whereby Christs obedience is applied vntounto the soule.

III. Point. What workes are excluded from iustification. Ans. The workes of Morall and Ceremoniall law, workes of nature and grace. That euen workes of grace are excluded, appeareth by these reasons. First, a sinner must so bee iustified, that all cause of boasting may be cut off, Rom. 3.27. But if a man were iustified by workes of grace, he might boast still, yea though hee acknowledge the workes to be of God: see the Pharisies example, Luk. 18. Secondly, if a man were iustified by the workes of the law, then our iustification should stand by the law; but that it doth not, Rom. 4.14. for then the promise were made voide; yea the tenour of that whole Chapter prooueth, that Abraham hauing store of good workes, was yet iustified by faith without the works of the law; the which thing also that obiection in chap. 6.1. witnesseth: What then, shall we continue in sinne? drawne out of the fiue former chapters thus: If a man may be iustified by faith without workes, we may continue in sinne; which obiection were no obiection if that had not been the intent of the Apostle, to prooue iustification p. 28by faith onelyonly, without the workes of the law. Thirdly, Paul was not iustified by any workes: 1. Cor. 4.3. I know nothing by my selfe, yet am I not therby iustified: where he noteth two things of himselfe: first, that hee had a good conscience within him: secondly, that he was not thereby iustified; where hee debarreth all works of grace. Fourthly, we are saued by grace without workes: these workes excluded are workes of grace, for they are all such as God hath prepared to walke in, Ephes. 2.8. Fiftly, a man must first be iustified before he can doe a good worke: and therfore works follow iustification, and cannot cause it. Yea and as all workes are excluded, so al vertues also (excepting faith) are here reiected. For as in a man that standeth to receiue a gift, no part doth any thing to receiue it but the hand, yet hauing receiued it, all other parts testifie thankfulnes, the tongue, the feete, and all the bodie: euen so wee receiue the matter of our iustification by faith alone, not by hope or louelove; but after the receiuing of Christ, these with the other graces work and shew themselues.

The second point in this ground is the weight of it, appearing herein, that he that ouerthroweth it, ouerturneth the faith: Rom. 4.14. If they of the law be he…res of life, faith is made voide, and the promise of none effect. And Galath. 2.21. If we be iustified by workes, Christ died in vaine.

Aduersaries.Aduersaries hereof. First, the home-aduersarie is the common sort of ignorant people and all naturall men, who with the young man say, What shall I doe to be saued? They say they will be saued by faith in Christ, but when it commeth to the point, they will be doing somewhat, and stand much vponupon their good meaning and righteous dealing. Secondly, the forreine enemie is the Popish doctrine & Romish religion, which teacheth that there be two iustifications. First, when a man of an euil man is made a good man; this is by grace of the holy Ghost put into the heart: the latter is whereby a man is made of good, better, which is by good workes. But what Church soeuer holdeth this,The Popish church fallen from grace. is fallen from grace. This is a peremptorie sentence (will some say) and no generall Councell hath so determined. Ans. The more is the pitie. But Gods word hath peremptorily determined it: Galat. 5.4. They are abolished from Christ and fallen from grace, whosoeuer will be iustified by the law, as the Romane Church at this day.Obiect. They say our doctrine maintaineth loosenes of life, by excluding all workes from iustification.Answere. Ans. Though we exclude the best works from iustification, yet we debarre them not from Christian conuersation, but therein require them as fruits of the spirit plentifully.Obiect. Ob. But it is absurd (say they) that one man may be iustified by the righteousnes of another. Ans. Adams sinne is made ours,Answere. and they marueile not at it; what greater absurditie is it, that the second Adams obedience, answering to the first Adams sinne, should bee ours in like manner?

The 16. ground is this:16. Grou… ▪ Except a man be borne anew, of water and of the hol…e Ghost, he cannot enter into the kingdome of God, Ioh. 3.5. In which obserue first the meaning, secondly the weight, thirdly the aduersaries. In the first consider two points: first, what it is to be borne againe: secondly, of what necessitie it is. For the former, wee must know, that there must bee in him that is borne againe three things: first, a reall change from one estate to another. Secondly, there must be a roote from whence this change may arise. Thirdly, a new life. First, the chaunge is, when a man of a meere naturall man is made a new man: not in regard of his bodie or soule, or powers of them, all which a man retaineth the same after his regeneration, but in regard of Gods image restored, and renewed by Christ, Ephes. 4.24. This is the restoring of that new qualitie of righteousnes and holines lost in Adam, for so the Apostle describeth this new birth in the place alleaged. This change is attributed to water and the holy Ghost, wherein [by water] our Sauiour alludeth to some speeches of the old Testament; as Ezech. 36.25. where the Prophet speaketh of the clensing of the Church, by powring cleane water vponupon it: that is, infusing new graces into the heart, which take place of the old corruption. And by the holy Ghost, he sheweth that this clensing of vsus is by the inward working of the holy Ghost. Obiect.Obiect. But it will be said, if a man bee a new man, hee must hauehave a new soule.Answere. Ans. This new qualitie of righteousnes and holines is as it p. 29were a new soule, for in a regenerate man, there is a bodie soule, and besides the spirit, which is the grace of sanctification, opposed to flesh, and corruption of nature, Rom. 8.10. This is as it were the soule of a soule renewed.

Secondly, that a man may come to this estate, there must be some root and beginning, whence this change may arise, and that is no other than Christ crucified, the Redeemer and Mediatour, of whose bodie beleeuers are members, of his flesh and of his bones, Ephes. 5.30. for looke as Eue was made of the side of Adam, so is eueryevery beleeuer of the blood of Christ; and as eueryevery man, so farre as he is a sinfull man, springeth from the first Adam, so doth eueryevery man, so farre as he is renewed, spring from the second Adam Christ Iesus. Now that a man may spring out of Christ, he must first (being taken out of the wilde Oliue the old Adam, Rom, 6.5.) be set and ingrafted into the second Adam as a new stocke, and that by faith wrought in the heart by the spirit of God: by which incision hee receiueth from Christ two things: first, in regard of his soule, holines: secondly, in regard of bodie, incorruption, seeing that the whole man is vnited vntounto Christ, and so both soule and body receiue immortalitie and glorie.

Thirdly, in this new birth there must be a new life, by which if any liue not, he is not borne again: for the distinct knowledge of which life wee must distinguish of life: life is vncreated, and created: vncreated life is the life of God, yea God himselfe; of which kind this is not. Created life, is either naturall, or spirituall: Naturall, is that which we liue by naturall meanes, as meate, drinke, sleepe, physicke &c. of which kind this new life is not: but this is that spirituall life, whereby a man in this life is ruled by the spirit of God according to the word; and it standeth in two thinges: First, when the spirit dwelleth in the heart; Secondly, when the spirit ruleth the hart: or more plainely, this life hath two degrees: First, when a man beginneth to sauour, affect, and will spirituall things, loueth them, and chiefely affecteth them, Rom. 8.5. when they hauehave some sauour and rellish vntounto him. Secondly, when a man in all estates liueth by a iustifying faith, and ordereth his life thereby. The iust man (saith Abacuke) liueth by faith, and this is, as it is truly called, life eternall; the beginning and first degree of which euerie beleeuer hath possession of, euen in this life.

The second point in this ground is, the weight of it; for which obserue the necessitie of the new birth, in the former words where it is said, that without it a man shall neuer see the kingdome of God, much lesse enter into it. No man is in Christ (and so consequently out of state of saluation) who is not a new creature, 2. Cor. 5.17. No outward prerogatiue can bring a man in request with God, vnlesse hee be a new creature, Gal. 6.15. It is a constant truth of Christ, Ioh. 13.8. If I wash thee not, thou hast no part in me.

The third point is: The Aduersaries:Aduersaries. who are, first, eueryevery man by nature, the wisedome of whom herein is enmitie with God. For eueryevery one naturally is willing to yeeld vntounto God some externall seruice, and ceremoniall worship; as in the Church to draw neere to God with their lippes: but when they should come to their renewing, and the mortifying of their lusts, O then they storme and swell, and cast off this yoke, because they say it abridgeth them of their ease, libertie and pleasure, and they cannot bee their owne men for it. Secondly, the Romane religion, which for many hundred yeres hath stood in ceremoniall and bodily actions, rites, gestures, apparrell, and most of all in outwarde penance, borrowed partly of the Iewes, and partly of the Heathens: but all this doctrine of the new birth,Romane religion leadeth not to the new birth, and therefore goe not to heauen. of mortifying hidden lusts, and deniall of a mans selfe, is dead and buried among them, little hereof is spoken or written in the great volumes of their greatest Clerks. But y^e doctrine which is from God is spirituall, as God himselfe is, and most concerneth the inner man. Secondly, they are great aduersaries hereof, in teaching that man (though captiue to sinne) hath a power in his nature, whereby, if the holy Ghost free him, he can of himselfe will and doe that which is good: which if it were so, then he is but in part new, and so is no new man. Secondly, a regenerate man must be a new creature: now creation is a framing of something out of nothing, not of something into somthing. Thirdly, thus a man should be but halfe dead, and so could not be borne againe, p. 30but onelyonly strengthened, euen as a man in a swoune, of whom wee cannot say properly he is reuiued, because hee was not dead, but recouered.

17. GroundThe 17. ground is out of Galath. 5.1. Stand fast in the libertie wherewith Christ hath made you free. For the meaning of which we must know, that Christian libertie which wee are exhorted to maintaine, standeth in a double freedome: First, from the Morall law: secondly, from the Ceremoniall. From the Morall law two waies: first, from the curse of the law, Rom. 8.1. There is no condemnation to them that are in Christ. Secondly, from the rigour of it, which requireth personall and perfect obedience: this rigour is moderated by Christ; whence followeth a freedome also from iustification by workes, Rom. 5.1. Galath. 5.4. The second freedome is, from the Ceremoniall law, which hauing an end put to it by Christ, bindeth no man: but our libertie is procured to vsus in meates, drinkes, and all things indifferent with good conscience, seeing to the pure all things are pure, Tit. 1.25. Where we are commaunded to stand fast, wee see the weight of it to be such, as it may not be departed from, nor forsaken, for then we become debters againe to the whole law, and so are fallen from Christ.

Aduersaries.Aduersaries hereof, are first the Libertines; as the Family of louelove, who being (as they say) deified, are so carried by the holie Ghost that they cannot sinne, no though they should commit fornication: but no man is freed from obedience to the law by Christ, although hee be from the curse and rigour of it. Secondly, all that take libertie to sinne, because they say, God in Christ is mercifull: but Christ freed from sinne, not vntounto it. Thirdly,Poperie maketh moe sinnes than euer God made. the Romane Church, holding that the Pope hath power to make lawes binding conscience properly, prescribing such things to be done, the obseruing of which is the worship of God, and meritorious; as on the Popish fasting daies, yea and Wednesdaies and Fridaies, not to eate flesh, euen this law bindeth the conscience of a Papist, and such abstinence (they say) is a worke of merit, and a worship of God. But it will be said, that Princes and Magistrates make such lawes, of meates, drinkes, apparell, and must be obeyed. Ans. These lawes bind not conscience,Answere. but the outward man. Secondly, they do not abrogate our libertie, but moderate the ouer common vse for the common good: but Popish doctrine accounteth the breach of any of these mortall sin.Obiect. Ob. Yea, but they forbid flesh for temperance sake, because it stirreth vp lust. Answ. But they forbid not the hotest wines, spices, Conserues,Answere. & such meates and drinkes, which more stirre vp lust than flesh: and therefore this is but a shift.

The 18. ground is in Matth. 18.18.18. Groun… Whatsoeuer the Church bindeth in earth, is bound in heauen; and whatsoeuer it looseth in earth, is loosed in heauen. In which ground obserue first the meaning, secondly the moment, thirdly the aduersaries. First, to know the meaning, two things are to be handled: first, what i… this power of binding and loosing, which the Church hath. Secondly, what is the ratification and efficacie of this power out of those words, is bound and loosed in heauen. Concerning the former: This power of binding and loosing is that authoritie giuen by God to his Church on earth, whereby it pardoneth or retaineth vnpardoned the sinnes of men: for mens sinnes are cords and bands which binde them, Prou. 5.22. and chaines of blacke darknes, wherein men are reserued vntounto damnation, 2. Pet. 2.4. and hence fitly when mens sinnes are pardoned, are they said to be loosed, and bound if they be not. This power is called Matth. 16. the power of the keyes of the kingdome of heauen, for mens sinnes are as lockes, yea bars and bolts, shutting vponupon them the doores of heauen: and hence also when the Church pardoneth sinnes, the doores of heauen are said to be opened, and when it retaineth them, heauen is shut against the sinner. Indeede pardon of sinne is properly granted and giuen by God; but yet men are truly said to pardon and retaine sinne, when ministerially they pronounce that God pardoneth, or doth not pardon.Obiect. Ob. It will be said, that men vponupon earth know not whose sins God will pardon, and whose he will not.Answere. Ans. It is possible for man to know whose sinnes God wil pardon, and whose hee will not; for God hath generally made knowne that he will remit the sinnes of all beleeuers and repentant sinners, but will retaine their sinnes, who goe on in the same. Now we p. 31may know particularly who these bee that doe repent and beleeue; for the tree is knowne by the fruite, according vntounto which the Church may pronounce a true sentence. Further, to know more distinctly what this power is, the parts of it are to bee considered, and they bee two; for it standeth partly in the ministerie of the word, and partly in the iurisdiction of the Church vponupon earth. The ministery of the word is either publike or priuate. First, the publike ministerie of the word is called the preaching of it; in which is this binding and loosing, opening and shutting, it being an ordinance of God, in which Ministers are called of God to pronounce in the name of God pardon of sinne to the penitent, and condemnation to the obstinate: and here must bee noted, that this binding and loosing in the publike Ministerie is generall vntounto all, but with exception of faith and repentance.Obiect. Ob. But seeing it is generall it is of no great force.Answere. Ans. It is: for eueryevery hearer must applie this general doctrine to his owne person, and say with the Virgin Mary, applying to her self the Angels speech: Be it vntounto me according to thy word; this maketh it forcible in the conscience. The priuate Ministerie standeth in two things: first, priuate admonition: secondly, priuate comfort. Priuate admonition is Gods ordinance, whereby the Minister in Gods name bindeth a man to iudgement for his sinne, except hee repent: thus Peter dealt with Simon Magus, Act. 8.21.22. Priuate comfort is, when vponupon true repentance the Minister pronounceth vponupon the beleeuer pardon of sinne without condition. Thus dealt Nathan with Dauid, 2. Sam▪ 12.22. Dauid said, I hauehave sinned; Nathan hereupon telleth him his sinnes are forgiuen. Secondly, concerning the Iurisdiction of the Church; It is a power giuen of God to the Church, whereby it vseth correction vponupon open sinners for their saluation, and it standeth in excommunication and absolution. Excommunication is a sentence excluding open and obstinate sinners out of the kingdome of God, and consequently from the societie of the Church; for this followeth the former, If he will not heare the Church, let him be an heathen. Paul calleth this sentence a giuing vp of a man vntounto Satan. Ob. But no man can exclude another from the kingdome of God. Ans. The Church excludeth not properly, but by declaring that God hath excluded such. Ob. But the true childe of God may bee excommunicated,Obiect. and yet is not shut out of heauen.Answere. Ans. In some sort and for a time he may be said to be shut out of heauen, but conditionally and vntill repentance. The contrarie hereof is publike absolution, when open sinners repenting, are by the Church openly declared to be members of the kingdome of heauen, and so admitted and receiued againe into the Church. This power of the Church differeth from the power of the Ciuill Magistrate in foure things. First, the power of the Church is ordered onelyonly by the word; but Ciuill power by other ciuill lawes also. Secondly, the former correcteth only by voice, in admonition, suspension, and excommunication; the latter by reall and bodily punishments. Thirdly, all spirituall correction, as excommunication it selfe, standeth at the repentance of a sinner, and proceedeth no further: but the punishments of Ciuill power stay not at repentance, but proceede on euen to the death of the malefactor (notwithstanding his repentance) if he be a man of death. Fourthly, in the Ciuill power bee three degrees of proceeding: first, the knowledge of the cause. Secondly, the giuing of the sentence. Thirdly, the execution of the punishment. In Ecclesiasticall are the two former, but the last belongeth to God alone.

The second thing in the meaning is, to know what the ratification of this power is: namely, to be bound and loosed in heauen; that is, when the Churches iudgment, following the iudgement of God, doth acquite, or condemne a sinner, God in heauen hath done it alreadie and ratifieth it. For in absolution (as also in the other) pardon of sinne is first giuen in heauen: secondly, the Church pronounceth this according to Gods will: & thirdly, God ratifieth it thereupon in heauen, and confirmeth it as sure as if on earth he had pronounced the pardon.

The second point. The weight of this ground may appeare, Mat. 16.18. where the maine promise of the Gospell for the stablishment of the Church is contained: VponUpon this rocke I will build my Church, and the gates of hell shall not preuaile against it: and the ground of our p. 32assurance thereof, is added vers. 19. I will giuegive thee the keyes of the kingdome. This maketh the Church preuaile against the gates of hell, because it openeth & sh… teth heauen. Secondly, hereby the word and Sacraments are preserued from pollution and prophanation, the soules of men pulled out of the snares of the Diuell, and Gods kingdome set open vntounto them: which being taken away, there will be no difference left betweene the kingdome of God and the kingdome of the Diuell. Which power of the keyes in opening and shutting heauen by the ministerie of the word, seeing wee hauehave established by the lawes of the land, we hauehave the state of a true Church, and therefore no man can in good conscience separate from vsus as no Church and people of God: indeed if it had not the power to open heauen vntounto men, it were time to separate from it.

3. The Aduersaries of this ground, are first the ignorant people, who popishly thinke that this power is onelyonly giuen to Peter, whose office now is to open and shut heauen. But this power was giuen to all the Apostles as well as Peter, and in them to al Ministers, Churches and Congregations: yea, and it is not exercised in heauen but in earth. Secondly, all Atheists and Epicures that contemne and skorne the Word, Sacraments, and all holy things, yea euen the power of the Church it selfe. Thirdly, all Papists and the Romish religion; who abolish all binding and loosing in the publike Ministerie,In stead of the two keyes, Poperie hath deuised the picklock of Shrift. and hauehave brought al to a priuate shrift, and absolution, which in truth is nothing else but a racke and a gibbet to the conscience: for first, men must seeke for it at the hands of the Priest: secondly, they must confesse all their sinnes to the Priest: thirdly, they must make satisfaction to the iustice of God, euen such as the Priest shall enioyne them. But all this is directly contrary to y^e word: for first, Ministers must offer pardon of sin before it bee sought for. Secondly, in Christ pardon is offered freely, wee neede no satisfaction of our owne. Thirdly, they impose a heauier yoke, than euer Christ or his Apostles did vponupon men, when they enioyne them to an enumeration of all their sinnes, before they can be pardoned: the depth of which policie hath been sounded. Secondly, that Religion hath turned this power Ecclesiasticall to a Ciuill power, whereby they take vponupon them to excommunicate Kings & Emperours, not only out of the Church,That i… n…thing the Pope shal… be vnlike the diuell, he saith with him, All these are mine, and I giuegive them to whom I will. … also out of their kingdomes and Empires, whom (they say) they may set vp and depose at their pleasure, as hauing power to wrest the Scepter out of the hands of whatsoeuer Monarch shall not stoope vnderunder their Popes authoritie. These bee the maine enemies of this ground, against whom we must for euer contend.

The 19. ground of faith is: There is, 19. Groun…hath been, and euer shall be a Church, one of which is no saluation. This is an Article of our faith, and a maine ground of religion: for if there be not euer a Church of God, Christ is sometime no Redeemer, no King, because there should be no people redeemed, nor subiects to the rule of his word and spirit. Of which consider two things: first, what this Church is: secondly, who be the aduersaries of this ground. For the first: The Church is a companie of men, chosen to saluation, called, vnited to Christ, and admitted into euerlasting fellowship with him. See Hebr. 12.23. and 1. Pet. 2.9. Compare these two places, and this discription wil easily bee gathered. The properties of this Church are these sixe which follow.Sixe properties of the churc… First, being the Spouse of Christ, she is one onelyonly indeed, although distinguished in regard of time, as the Church of the old Testament and of the new. Secondly of place, as of England, Scotland, &c. Thirdly of condition, as the Militant and triumphant: all these make but one bodie of Christ. Secondly, it is inuisible, not to bee seene but beleeued: for election, vocation, redemption, can onelyonly be beleeued; yet some parts of it are visible, as in the right vse of the Word and Sacraments appeareth. Thirdly, to this assemblie and no other belong all the promises of this life, and the life to come, especially forgiuenes of sins and life euerlasting. Fourthly, it consisteth onelyonly of liuing members, quickened by the spirit of Christ, not of any hypocrites or wicked persons. Fiftly, no member of it can be seuered or cut off frō Christ, but abide in him and with him for euer. Sixtly, it is the ground & pillar of truth; that is, the doctrine of true religion is alwaies safely kept and maintained in it. Obiect. The Churches in earth are true p. 33Churches, and yet in these are many hypocrites and Apostata…s, who fall from their profession. And therefore all are not liuing members. Answ. In visible Churches are two sortes of men: lust men, and hypocrites; who although they bee within the Church, yet the Church is not so called of them, but in regard of them onelyonly who are truly ioyned vntounto Christ, who are the better part, although not the greater: Euen as a heape of wheate and chaffe together is called an heape of wheate, or a Corne heape, of the better part.

Aduersaries.Aduersaries hereof are Papists, who frame not the Church by these true properties, but by other deceitfull markes, as succession,… take … marks … multitude, antiquitie, and consent: for when y^e Church first began there could be none of those, at least not the three former, and yet was there a true Church. Secondly, all these agree to Heretikes, as among the Iewes what was more challenged than these? and yet Christ saith, they were blind leaders of the blinde. But the true marke is the doctrine of the Prophets and Apostles truly taught and beleeued. A note of Christs sheep is the hearing of his voice, Ioh. 10.27. And, Ye are in the Father and the Sonne, if ye abide in the word which yee hauehave heard from the beginning, 1. Ioh. 2.24. See Ephes. 2.20.

…. GroundThe 20. ground is: That there shall be a resurrection of the dead in the end of the world. This was one of the sixe grounds of Catechisme in the daies of the Apostles, Heb. 6.2. Hymeneus and Philetus destroyed the faith of certaine, in teaching that the Resurrection was past alreadie.

Aduersa…es.Aduersaries hereof, are the Familie of louelove, who hold that there is no Resurrection but only in this life.

21. GroundThe last ground of doctrine is: There shall be a generall iudgement of all flesh. It is one of the grounds, Heb. 6.2. In which iudgement eueryevery mans workes shall be tried, and eueryevery man accordingly shall receiue sentence of life or death eternall.

Aduersaries.The aduersaries hereof, are first the Atheist, who denieth God himselfe, and consequently his iudgement. Secondly the drowsie Protestants, who in iudgement denie not the last iudgement, but yet plainly shew in their liues that they are not perswaded of it, for then would they make more conscience of sin, and of pleasing God in all thi…. These are the maine grounds of beleefe, vntounto which all other may be reduced. Now follow the grounds of obedience and practise.

The first ground of practise is,1. Ground. Luke 13.3. Except ye repent ye shall perish. In which two things are to bee obserued. First the dutie required, that is, Repentance, the necessitie of which appeareth, in that without it men perish. Secondly the aduersaries. Concerning repentance two things must be taught: first, what it is: secondly, what is the vse of it. For the first;Act. 26.20.Acts 26:20 Repentance (as Paul describeth it) is a conuersion whereby a sinner turneth himselfe vntounto God, and bringeth foorth fruites worthie amendement of life. There be two kindes of conuersion of a sinner: first, that whereby God turneth man. Secondly, that whereby a man being turned by God, turneth himselfe by grace: the former is not repentance properly, but the latter. Iere. 31.18. Conuert thou me, and I shall bee conuerted. Surely after that I conuerted I repented. Quest. In what part is this conuersion made? Ans. It beginneth in the minde, but it is of the whole man, the minde laying off all purpose of sinning, the conscience calling backe from sinne, the will not seeking to fulfill the lusts of it; but the whole man endeuouring to please God thorough his whole conuersation: further, repentance is attended with diuers fruites, worthie newnes of life. These are the duties of the Morall law, performed in faith and truth without hypocrisie: which because they proceede from the same beginning, are approoued of God as repentance is. The second point in this dutie is, the vse of repentance, and that is not to be … cause of saluation, but only a way, wherin men must walke to life euerlasting. We are slandered by the Popish church, while they exclaime that our doctrine requireth nothing but faith to be saued by, and so wee become enemies to all good workes. But this is not our doctrine, for we hold the workes of repentance to be the way of saluation. Indeed when we speak of the instrument wherby we lay hold vponupon Christ, that we say is faith onelyonly, not hope, louelove, or any workes: but when wee speake of a way to life, then faith is not alone, but repentance is required, hope, the feare of p. 34God, and e…y good worke. So women are said to be saued thorough bearing of children, 1. Tim. 2.15. namely, as a way wherein they practise their faith and obedience. Thus Abrahams faith and workes went together, Iam. 2.22.

Secondly: The Aduersaries of this ground, are first professors of Religion, who content themselues with a fained repentance: for most men being pricked and stung with the sense of their sinnes, for a while will hold downe their heads like a bulrush, breake off their companie, come to Church, pray, heare the word, and performe other duties: but when the remorse is once past, they returne to their former course of licentiousnes, and this is thought a sufficient repentance; whereas it is but ceremoniall, and a fig leafe whereby men seeke to couer themselues: for true repentance changeth the minde, will, affections, conscience, yea all the actions of life.

Secondly, the Romish Church, which for many hundred yeeres hath ouerturned this doctrine: as first in generall aboue these 500. yeeres, penance and publike confession of persons excommunicated, hath bin by them taken and deemed to be repentance it selfe; any other hath been scarse taught or knowne in these partes of the world. Secondlie, repentance is by them turned into a iudiciall proceeding and sentence of the court,A patterne of Popish penitence. wherein y^e Minister must be iudge, the sinner must come vnderunder confession; the Minister must passe sentence, and the other must make satisfaction accordingly; which is an high abuse of this doctrine. Thirdly, they hold the workes of Contrition, Confession, and Satisfaction, to merit, yea and to conferre pardon of sinne, and so abolish the merit and satisfaction of Christ. Secondly, the world hath bin by that Church deceiued in diuers particulars concerning this doctrine; as namely, first it hath bin taught that repentance, for the originall of it, is partly from nature, partly from grace; partly from God, partly from our selues: which is a false foundation, ioyning light with darkenesse, it being wholy from grace. Secondly, remorse of conscience (which the very diuels may hauehave) is made a parte of repentance; Saul himselfe, nay Iudas wanted not this contrition, which is no grace, but a preparation vntounto it. Thirdly, they make Auricular Confession, whereby eueryevery man is bound to confesse all and eueryevery one of his sins, with their circumstances in the Priests eare, so necessarilie vntounto repentance, as without which he cannot hauehave pardon; which is a very gibbet to the conscience. Fourthly, they turne their Canonicall satisfaction into satisfaction of Gods i…stice for sinne, wherein blasphemously they ouerthrow the most perfect satisfaction of the Sonne of God. We are therfore to praise God who hath taken from our neckes this yoke of the Roman Church, which neither wee not our fathers were able to beare.

The second ground of practise is concerning the exercise of repentance,2. Groun… Luk. 9.23. If any man wil come after me, let him deny himselfe, and take vp his crosse and follow me. In which ground we will consider three thinges: first the meaning, secondly the moment, thirdly the aduersaries against whom wee must contend. For the meaning; If any man wil follow me ▪ that is, will bee my Disciple, (for Disciples vsed to follow their Maisters and teachers) hee must learne three duties: First, Le… him denie himselfe: Secondlie, take vp his crosse: Thirdlie, follow mee: To the deniall of our selues three things are required: First, we must for the magnifying of the grace of God ab…se our selues euen to nothing. An example whereof wee hauehave in Paul, 1. Cor. 3.7. I I hauehave planted, Apollo hath watred: but neither is he that planteth any thing, neither he that watreth, but God that giueth increase: If the planter bee nothing, much lesse the planted. We are not able as of our selues to think a good thought. And againe, All our sufficiencie is of God. Secondly, wee must renounce our owne reason and will, and bring them vnderunder subiection to the will of God, wee must not striue to hauehave willes of our owne, but let Christs will be sufficient for vsus, his wisedome must be our reason. Thirdly, wee must esteeme all things as dung for Christ, and preserue within vsus a readines to leaue and forsake friends, riches, honours, yea ou… libertie and life it selfe (if need be) for his sake and a good conscience.

The second dutie is, To take vp our crosse daily: vntounto which two things are required: first, eueryevery member of the Church must make reckoning of, and looke for daily crosses, priuate and particular p. 35in his calling and in his profession. Secondly, when the crosse commeth it must be taken vp cheerfully, and borne with reioycing: Matth. 5.12. Reioyce and be glad, namely euen when men reuile and persecute you: Rom. 5.3. Iustified persons are able to reioyce in tribulations; according to the exhortation, Iam. 1.2. Count it a… exceeding ioy. An example of the Saints, Hebr. 10.34. who suffred with ioy the spoyling of their goods.

The third dutie of a Disciple is: after the two former to follow Christ. For when Christ saith, And follow me, it is as though he had said: I goe before bearing my crosse, let my Disciples follow me step by step in bearing of this crosse. This containeth in it the maine duties of Christian religion: to the performing of which two things are to be done: first, wee must beare the crosse in obedience, as Christ did, who most willingly abased himselfe to the death, euen the death of the crosse, in obedience to his Fathers will. Qu. But wherein stood this obedience of Christ? Ans. In the practise of three speciall vertues: first, Meekenes, he opened not his mouth, hee reuiled not being reuiled, reuenged not when hee might. Secondly, Patience, he grudged not to suffer those bitter torments for his very enemies. Thirdly, LoueLove, he prayed for those that pierced him, and shed his heart blood: in all which it is our part to imitate him. Secondly, wee must be conformable vntounto Christ being our head; which conformitie consisteth in crucifying our body of corruption, euen as he was crucified vponupon his crosse. We must arme our selues with Peters exhortation, 1. Pet. 4.1. to suffer in the flesh, as Christ suffered in the flesh. Which whosoeuer doth, he ceaseth from sinne: he liueth not henceforth after the lusts of men, but after the will of God, vers. 2. The learning of this dutie helpeth forward our obedience vnderunder the crosse, which many cannot attaine vntounto (who in the time of their peace are in some sort obedient) because they beare not about in their bodies the dyings of Christ daily. 2. Cor. 4.

The second point. The moment and weight of this ground, appeareth Luk. 9 24. He that will saue his life, shall lose it, that is, that will not take vp his crosse to follow Christ, shall neuer be saued. Againe, Baptisme is a maine ground, Heb. 6.1. namely, as it is ioyned with inward baptisme, for els outward baptisme may be wanting, so it be without contempt; but both together are a maine ground▪ especially in regard of that stipulation we make, and that profession which wee receiue vponupon vsus thereby, of forsaking euen our selues and following of Christ, without which can bee no saluation: which being the matter and substance of this ground, sheweth euidently the importance of it.

The third point. Aduersaries of this ground are, first among our selues, such as are content to make Christ a Sauiour and Redeemer, but not a patterne and example of imitation in his vertues: but Christ will not be made a packhorse only to beare sinnes, seeing hee hath propounded himselfe a president to be followed of those who looke for saluation by his sufferings; they must first bee his Disciples, before he be their Redeemer. Secondly,Popish doct…ine suffereth not a man to set one foote forward towards Christ, because it resisteth deniall of a mans selfe. a more wicked enemie withstanding this doctrine is the Church of Rome. In exalting nature, and extenuating the grace of God; as first, holding that all sinnes deserue not not death, but may bee done away with a little knocking on the breast, or such light sorrow. Secondly, that by nature a man hath free will in his conuersion, and being helped by the holy Ghost, can moue himselfe vntounto saluation. Thirdly, that after iustification there is nothing in a man that God can hate. Fourthly, that a man may merit life, and performe workes of satisfaction to God; which diuellish doctrines what else doe they but make the heart swell with pride, so as it can neuer be brought to the deniall of it selfe.

The third ground is taken from the Morall law:3. Ground. Thou s…alt hauehave no other God before my face. The scope and meaning of which law is to direct vsus in chusing the true God onelyonly to bee our God; which is done, first, when we know and acknowledge him as hee hath reuealed himselfe in his word: secondly, when wee giuegive our hearts vntounto him, according to that precept; My sonne giuegive me thy heart. Now the heart is giuen to God when he is loued and feared aboue all, when he is alone trusted in, relied on in danger, when we ascribe all power vntounto him, beleeue in him, subiect our selues vntounto him in our very conscience; for whatsoeuer hath these is become our God. Secondly, that this is a ground p. 36cannot bee doubted: for whosoeuer taketh not the true God for his God, is out of all way to saluation, seeing there is no couenant betweene God and him, and being out of the couenant, can hauehave no part not inheritance in Gods kingdome.

Thirdly, Aduersaries of this ground are,No … if that religion teach to denie honour and alleageance due to our earthly Go…s. first the Romish doctrine, which committeth high treason against God, in giuing his honour to other things: as to Saints and dead men, whom they make Gods, by teaching inuocation to bee due vntounto them, and so attributing an infinite power, wisedome, or presence vntounto them, which are Gods proprieties. Secondly, in teaching that men can merit, they make them Gods. For if Christ himselfe had bin a meere man, he could not hauehave merited. Thirdly, in ascribing to dead creatures the vertue of the holie Ghost; as to water, the power of sanctification, driuing away diuels, and washing a…ay sinnes. Fourthly, in setting vp the woodden Crosse for a God, which must be worshipped with the same worship and affection as God himselfe is. The Virgin Mary they make a Goddesse, and Queen of heauen, whom they pray to commaund her sonne. And lastly, the Pope, to whom they giuegive power to pardon sinne properly, and to make lawes to binde conscience, as properly as Gods lawes doe.

The second aduersarie is the comm… Protestant, who carrieth an outward profession of Christ, but in his heart setteth vp many Gods, as the belly, wealth, pleasure, yea the Diuell is the god of many men, as Phil. 3.19. 2. Cor. 4.4: others set all their hearts and studie for the accomplishment of their sinnes; now sin hauing the hold in their hearts, is become their God. Yea and it is a common practise of many Protestants i… their crosses to put off their confidence in God, and betake themselues to cunning men and Southsayers; so leauing the liuing God, and trust for thei… helpe in the diuell himselfe.

4. Ground.The fourth ground of practise concerneth the worship of God: Exod. 20.5. Thou shalt not make to thy selfe any … image, &c. The first point. The meaning: This Commandement hath two parts: the former forbidding the making of Images: the latter, the worshipping of them. The former in these words: Thou shalt not make vntounto thy selfe &c. In which is not simply forbidden the making of Images, as if they bee for politicall or historicall vse, …ut the making of them in way of religion or conscience, to put vsus in remembrance of God, or to worship God in, by, or at the same. The latter in these words: Thou shalt not bow downe &c. That is, thou shalt not so much as bow downe thy bodie before such an Image made by others, neither to worship it, no… the true God in it: which exposition because it is oppugned by a great part of the world, I will prooue by some reasons: First, that which was the sinne of the Israelites in making Images, is here forbidden: but their common sinne in the vse of Images, was to make them representations of the true God, and to worship the true God in them, as appeareth Exod. 32.4.5. The Israelites hauing made a golden Calfe, said: These be thy Gods, O Israel, which brought thee out of the land of Egypt: that is, this is a representatiō of that God who brought thee out of Egypt: for they should hauehave been worse then mad men, if they had called that Calfe which was but one day old, that God which brought them many daies before out of Egypt: besides that, Images true or false are vsually called by the name of Gods, as being so in the reputation of the worshippers. F…rther, Aaron said,Vers. 5. To morrow shall be the holy day of the Lord: signifying that the Calfe was made to represent the true God, whom in the Calfe they were to worship. Againe, Iudg. 17.3. Michae… mother sheweth that her intent was to worship God in the Image, when shee saith, that shee had dedicated eleuen hundred shekels of siluer to the Lord, to make a grauen and molten Image; and hauing made the Image, she saith, Now will the Lord blesse me: Vers. 13.though his fact was grosse Idolatrie, yet he sheweth that he worshipped the Lord in the Image, whose blessing he boasted of. Esai 40.18 To whom will y… …ken God? whence it is plaine, they made Images of the true God to worship him in. Iudg. 2.11. The Israelites were sore afflicted for seruing Baal and …, that is, Idols fetched from the Heathen: but herein their intent was to worship the true God in them, as appeareth Hose 2.16. Thou shalt call me no more …. Yea the very Heathen themselues worshipped the p. 37true God in their Images, Rom. 1.23. They turned the glorie of the true God into the similitude of a corruptible creature; much more then the Israelites who took their Idolatrie from them: and therefore in the second Commandement is forbidden the making of Images of the true God, and not of false onelyonly, as the Papists would falsely teach vsus. The second reason is in Deut. 4.15.16. where Moses making a Commentarie vpō this cōman…ement, and forbidding to make any representation of any figure, addeth this reason: Ye saw no image in the day that the Lord spake out of Horeb: and therefore Moses vnderstood the Commandement as we doe, namely not to make any Image of the true God. The third reason is in the words, Thou shalt not make the image of any thing that is in heauen aboue. &c. Seeing then that God is in heauen aboue, as also the Saints and Angels, wee must make no Image to represent them: for euen Images of the true God are Idols, hated of God, and condemned in the Scriptures: so the golden Calfe is called an Idoll, Act. 7.41.

The second point is the weight of this ground standing herein, that whosoeuer ouerthroweth this ground, ouerturneth this religion. For first, whosoeuer resembleth God in any Image, and worshippeth him therein, he denieth the true God, Rom. 1.25 The wisest of the Heathē worshipping God in their Images, turned the truth of God into a lie: so whatsoeuer mē may beleeue of worshipping y^e true God in an Image, the truth is, it will proue no better than a lie vntounto them.… Cor. 10.… The Apostle affirmeth, that whatsoeuer the Gentiles sacrificed to Idols, they sacrificed it vntounto Diuels, and not vntounto God. Some may aske, how can this be, seeing their intent was to sacrifice vntounto God? I answere, that by offering to an Image, they denied God, and so not seruing him, they became sacrificers to the Diuels: for whosoeuer conceiueth of God otherwise than he will be conceiued of, conceiue an Idoll, and not God; and he that wil remember him in things wherein he will not be remembred, forgetteth him, as the Israelites, Psal. 106.21. Secondly, professed Idolatrie maketh a separation betweene God and his people, as adulterie doth betweene man and wife. For as a wife that seeketh to strangers, denieth her proper husband; so the Church, which is the spouse of God, going a whoring after Images and strange Gods, denieth God her husband, and procureth the Bill of diuorce: see Hose 2. and Ierem. 3.8.

Thirdly, the aduersaries of this ground are, the professed Papists: first, in allowing making of Images for Religions sake; as the Image of Christ crucified,If the Pope had been with Moses in the mount, he would hauehave demurred vponupon the admittance of the second commandement. which they call the Crucifixe; and of Christ glorified, which they call Agnus Dei: also Images of the Virgin Mary, and other Saints; yea cursing and condemning all those that forbid the making of them, & so curse euen the Lord himselfe: yea and most blasphemouslie in former times they were wont to make Images of the Trinitie, picturing the Father like an old man, the Sonne like a childe, the holie Ghost like a Doue, and yet much more blasphemously than that, otherwise: but they are now ashamed of such wicked pictures. Secondly, they maintaine, yea and commaund the worship of Christ in an Image, and condemne them who deny the worshipping of Images, whether they be Images of God, or of Saints, Angels, and dead men. Thirdly, they teach that a man is to worship the Crucifixe religiously, yea with the same worship and deuotion with which Christ is worshipped, wherewith also they worship their breaden God.

In former times their consciences secretly checking them of their Idolatries, caused them to leaue out the whole second Commandement, and diuide the last into two, to fill vp the number: but of later daies, seeing they are constrained to retaine the Commaundement, they hauehave found out some shift, which we will examine. First, they say, there is a difference be…weene an Idoll and an Image, as the one is a Greeke word,Obiect. 1. the other a Latin: the former is a representation of the true God, the latter of false Gods. Ans. The difference is but in the word, for indeed they be both one,Answere. Acts 7.41. The Calfe was an Image and an Idoll too.Obiect. 2. Ob. They make difference also of worship, which they say is of two sorts: the first is Latreia, foreign.this is a worship and reuerence due to God onelyonly: the second is Dulia, and this is a seruice due vntounto Saints, to y^e Crucifixe,foreign. &c. Ans. But besides that y^e Scripture make these both one,Answere. they herein bewray their follie, p. 38in that if either be greater, it is Dulia, which is a kind of seruice most submisse, and that properly which vassals were wont to yeeld their Lords who had taken them in warre, and yet this must be giuen to Saints, and the wooden Crosse, being the greatest subiection.Ob…ect. 3. Ob. 3. But they intend to worship not the image of the Crosse,Answere. but Christ in it. Ans. No intention of man can institute a true worship of God, without warrant from God himselfe, who neuer authorized men to worship him in Images.Obiect. 4. Ob. 4. Englishmen kneele downe to the Chaire of Estate, the King not being in presence, and therefore wee may much more to Saints and Angels.Answere. Ans. First, this is a ciuill and politique worship, testifying the subiects alleageance: but kneeling to Saints is religious. Secondly, the King appointeth his Chaire of Estate to be a signe of his presence, and willeth it; but no Papist can proue that euer Christ appointed a Crucifixe to bee a signe of his presence: or that God willeth their Images to bee signes of his presence. Thirdly, the Chaire of Estate is a signe only in the Kings absence; for himselfe being present, the ciuill worship is performed to himselfe: but Christ is neuer absent from his Church, and yet in his presence they set vp an Image to remember him by. Thus that Church being an open Idolater must not bee ioyned with; for she is not ioyned to Christ any longer, but is a professed harlot; neither i… it so indifferēt (as some think) to finde saluation there as well as by our Religion.

5. Ground.The fifth ground is, Matth. 4.10. Thou shalt worship the Lord thy God, and him only shalt thou serue. That this is a chiefe ground needes no proofe; and therefore wee will consider first the meaning, secondly the aduersaries against whom wee must contend. To know the meaning, the words going before will affoord vsus some direction; wherein Satan hauing moued Christ to fall downe and worship him with bodily worship only, and requiring not the maine worship due to God, but a little bowing of the bodie; betokening that he was the disposer of the kingdomes of the world: this Christ denieth him with this reason ratified by Scripture, that it is a worship and seruice proper to God, and to bee tendred to him onelyonly. Secondly, the words themselues are to bee weighed: By [worship] is properly signified bodily▪ foreignworship in a bodily gesture: the meaning then is, thou shalt with thy bodie adore the Lord, for so it is sutable to Satans demaund. The word [serue] signifieth all worship due to God both inward and outward. [Only] This word appertaineth to both the members, and so to the whole sentence; for else there should bee no direct deniall of Satans temptation, requiring onelyonly the former and not the latter. But some will say,Obiect. we may serue men lawfully, how then is seruice proper to God only?Answere. There be two kindes of worship; religious, and ciuill. Religious, is an action or actions of reuerence and subiection, whereby a man doth acknowledge the Godhead it self, or the properties thereof, either in God himselfe truly, or in the creature falsely. These properties of God are, first, to bee an absolute Lord. Secondly, to bee Almightie. Thirdly, to be present in al places at all times. Fourthly, to heare all men in all places at all times. Fiftly, to know all things past, present, and to come, yea and the hearts of men. Sixtly, to be giuer of all good things, and the preuenter of all euill. Now, any action of reuerence in signification of any of these properties is a religious worship; the very intent of the minde in religious worship being, to ascribe either Godhead or diuine properties to the thing worshipped. Ciuill or politique worship is, when men performe actions of reuerence and subiection to others, as acknowledging them to bee preferred aboue themselues in gifts or authoritie. Thus bowing of the bodie is sometime religious, when it is done to God, in acknowledging his properties; and sometime ciuil, performed to a man in respect of his eminency in gifts or gouernment. But these words of Christ are meant only of the former, and not of the latter, which belongs vntounto man. This ground thus truly conceiued, affoordeth vsus these two maine points of Religion: first, that God is to be worshipped with religious worship. Secondly, that all religious worship is proper to God, and due to him alone. Now religious worship is two-fold: first, inward, standing in two things; faith and inward obedience. Secondly, outward, when this inward worship is outwardly testified, consisting of three principall p. 39parts: first, in preaching, hearing, and reading the word: secondly, in receiuing the two Sacraments: thirdly, in prayer and thanksgiuing publike and priuate.

Aduersa… C…holik…, … Catho… depra… of Gods wor….The Aduersaries hereof are the Papists, who pretend the Catholike Religion, but indeed ouerthrow it, in deprauing the outward worshippe of God, wherein the inward is testified. The first part whereof standing in the preaching, hearing, and reading of the word, they depraue: first, by mingling the pure word of God with mans word and writings; and authorising bookes Apocryphall as Canonicall Scripture. Secondly, by making vnwritten Traditions Apostolicall and Ecclesiasticall (as they say) of equall authoritie with the Scripture. Thirdly, in that they teach in their Catechismes, that the worship of God doth stand in obeying the Commandements of the Church, as wel as the Commandements of God themselues, and are necessarily to be practised vntounto saluation, & so they worship God in vain, Mat. 15.9. Fourthly, in that they allow no Bible to be …uthenticall, but onelyonly the Latin translation of Iere…ie, renouncing both the Hebrew and Greeke fountaines: and ye… learned Papists confesse that their Latin text i… corrupted, and that therefore the true sense is to bee fetched from the Popes determination, and from Councels, and no other sense to be admitted. Fiftly, in that they make Images Lay mens bookes and teachers; and debarre the people of the Scriptures publikely and priuately in the vulgar tongue, and suffer it only to be read by them and vntounto them in the Latin tongue vnknowne vntounto them.

The second part of outward worship standing in administration of Sacraments, they likewise corrupt and abolish: for howsoeuer Baptisme is preserued for the substance of it in the Romish Church, which (as a lanterne carrieth the light) it retaineth not for it owne, but for the hidden Churches sake within it; yet hauehave they abolished the Lords Supper for the substance of it: first, of a Sacrament they hauehave made it… reall sacrifice. Secondly, they hauehave turned the Communion into a priuate Masse, where the Priest alone receiueth all, and the people nothing▪ Thirdly, although in a Sacrament the…e must bee a distinction between the signe and the thing signified, yet they make none, but ouerthrow all such signification of the signes by their transubstantiation. Fourthly, they hauehave turned the bodie of Christ into a breaden God, which they carrie about in boxes and worship; which is as vilde an idolatrie as euer was among the Heathen, not inferiour to the worshipping of Cats and Buls as gods among the Egyptians. Fiftly, they hauehave added to Christs Institution fiue Sacraments, viz. Penance, Confirmation, Orders, Matrimonie, and annoynting. But indeede Baptisme is a Sacrament of Penance: the Lords Supper of Confirmation: and further are they deceiued in the other.

The third part of outward worship concerneth Prayer and thankesgiuing: this they ouerthrow likewise: first, they mocke God in praying in an vnknowne tongue, not knowing what they aske, much lesse seriously addressing themselues vntounto the dutie; which euen earthly Kings would disdaine. Secondly, in prayer must bee brought sense of want and contrition of heart, this they cannot bring who are taught that they merit by prayer. Thirdly, prayer must be made in particular faith, but this they make presumption. Fourthly, they allow praying to creatures, & the mediation of Saints, and so denie the very substance of prayer, which is to make request to God only in the alone mediation of Christ.

The second maine poin… of Religion out of this ground is this; That religious worship is due to God alone▪ for wee may not giuegive apparance of religious worship to creatures. Cornelius is reprooued for giuing to Peter excesse euen of ciuill worship, Acts 10.25. for he knew Peter to bee a man and not God; and so seemed to mingle a kinde of religious worship with ciuill. This is a maine ground also, which whosoeuer denieth he holdeth no… the head Christ, Col. 2.18.19.

The Aduersaries of this ground also are the professed Papists,Aduersaries. Popish prayers, fitter to be preferred to dead men than the liuing God. who worship Saint… and Angels, not onelyonly by kneeling before them, but praying also vntounto them; which cannot be denied to bee a religious worship, seeing it attributeth vntounto them to heare the prayers of all men … all times, in all places, ye… and to know the hearts of men vponupon earth. Secondly, they maintaine religious worship of Images, they goe on pilgrimage vntounto them, offer Incense, creepe vntounto p. 40them, and kneele before them. Yea, they worship the Crucifixe with the same worshippe whereby they would adore Christ, if hee were liuing vponupon earth, as also the reliques of Saints. Out of all which wee see what to thinke of that Church which onelyonly hath the name of a Church, she holdeth not the head Christ, seeing for so many hundred yeeres she hath displaied her fornication, in worshipping Saints, Angels, Images, and the Virgin Mary, so as her Bill of diuorcement is iustly giuen her, 2. Thess. 2.10. Reuel. 13.8. from whom we must separate, if we would not partake with her in her plagues.

6. Ground.The sixth ground of practise is Esai. 8.13. Sanctifie the Lord of hostes: which words contain the substance of the third Commaundement: in which consider first the meaning, secondly the weight, thirdly the Aduersaries. For the meaning: A thing is said to bee sanctified two waies; either when it is made holy; or when it is acknowledged to bee holie. Now this latter must bee heere vnderstood, for Gods name cannot be made holie, which is holinesse it selfe, and the first cause of all holinesse; but it is sanctified of vsus when wee acknowledge it holie: and this our sanctification of God either respecteth God himselfe, or the gifts of God. Our sanctification of God himselfe (the thing intended in this ground) is done two waies: first, when in our mind we acknowledge and praise him in his attributes, of wisedome, merciemercy, louing kindnes, power, prouidence, and such like. 1. Pet. 3.15. Sanctifie the Lord God in your hearts; that is, acknowledge him in his wisedome, power, and other his attributes: Look as good subiects speaking of, and mentioning their Prince, will put off their hats in reuerent opinion of him; so we religiously should thinke and speake of these.Iob. 1.5.Job 1:5 Iob fearing only and but suspecting, that his sonnes in their feastings had dishonoured this name of God, sanctified them. When Hez…k…h heard y^e blasphemies of Rabshak…h against God, be humbled himself, rent his cloathes and put on sackcloath, 2. King. 19.1. Yea wicked Ahab hauing heard (though falsely) that Nab… had blasphemed God, he rent his cloathes and proclaimed a fast: which sheweth (whatsoeuer his fact was) the vse and manner of holy men in his time, when Gods name was dishonoured and blasphemed. Secondly, wee sanctifie God himselfe, when wee with reuerence acknowledge his titles, as God, Lord, Iehoua, Father, Christ, Iesus, Holy Ghost; and not without religious and obedient affection speaking or thinking of them. Our sanctification of Gods gifts, which are many, as the Word preached, Prayer, Sacraments, Meate, Drinke, and all things seruing for the good of bodie or soule, is not by giuing or adding any holines vntounto them, which in themselues are all holie; but when we acknowledge them holie, by preparing our selues to a holie vse of them, and vse them accordingly with good conscience: for eueryevery creature of God hath a double vse: first, a lawfull vse when God permits a general vse of his creatures, thus all may vse meate, drinke, apparell, &c. Secondly, a holy vse, when a creature in his lawfull vse is vsed in a holy manner, for this includeth the former, though that may be without this. For example, all the Iewes kept the Passeouer lawfully, but onelyonly those celebrated it holily, who prepared themselues according to the commandement: which holy vse is obtained by the word and prayer, 1. Tim. 4. The word directeth vsus to vse these gifts of God in obedience; and prayer obtaineth grace to vse them according to the worde vntounto which holy vse of Gods creatures we are to be mooued by these reasons: first, we must distinguish our selues from the bruite beasts; the swine in the forrest … teth vp the maste, but looketh not vp to heauen, no not to the tree whence it falleth. Secondly, because we hauehave lost our title to all the creatures in Adam, which onelyonly is in this vse restored. Thirdly, because they are the gifts of God, we must thus acknowledge them to be his, and in him learne to vse them. Fourthly, that vice may auoide the common abuse of them, whereby hee is prouoked to displeasure.

The second point is the weight of this ground: which may appeare in the con…rie; seeing the blasphemer doth what hee can to ouerthrow the Godhead it selfe;Leuit. 24.14.16.Lev 24:14Lev 24:16 whence eueryevery such one is called by such a name as signifieth a … of God, or one that thrusteth God thorough: and therefore the sanctification of God is a ground of moment. Secondly, the first petition of the Lords Prayer p. 31is, sanctified be thy name: wherein wee are taught to preferre and pray for the hallowing of Gods name before our own saluation. Thirdly, the scope of the third Commandemēt is the same, which whosoeuer obserueth not, reuerseth both the former. And lastly, the Lord is so iealous of his glorie, that he will bee sanctified of all them that come neere him, else hee will sanctifie himselfe in their confusion, Leuit. 10.3.

Aduersa….Thirdly: The Aduersaries of this ground are, first, though (by Gods merciemercy) the religion of the Church of England is no aduersary vntounto it, yet the liues of the most fight against it: for although when we mention earthly Princes wee can vse all reuerence, yet Gods name is most fearfully abused, and tossed in wicked mens mouthes by oathes and cursed speakings; besides that, many abuse the same to Charmes, and Spels in their sorceries, and men thinke all is well, because herein they vse good words: but the truth is, the better the words be, the greater is the sinne; yea it is noted to be a signe of a low and base spirit not to sweare and blaspheme vponupon any occasion: many souldiers thinke they cannot be couragious enough, vnlesse they pierce God & rent Christ by detestable oathes, such as would cause wicked Ahab himselfe to rend his cloathes at the hearing.

Secondly, the great aduersarie is the Papist, and that diuers waies: first, in that they teach that the very doing of some worke is a sanctification of God; as the outward worke of Baptisme, yea in it the very action of the Minister is a worship of God, and doth confer grace, ex opere operat… ; this was their old doctrine, which now they colour with this addition: If the partie be well and rightly disposed: but besides the vse, yea the lawfull and common vse, there is by this ground required an holy vse of any thing to make it acceptable to God, or rightly profitable to the doer himselfe. Secondly,Popish hall…ing of the crea…res, dishonoureth the Crea…. their hallowing of Water, Bels, Palmes, Ashes, Spettle, is a meere mockerie of God, seeing they hauehave neither word nor promise from God, that these creatures should thus be hallowed to preserue from euill, bodie or soule. Thirdly, they erre in the foundation of religion diuer… waies; eueryevery which such error is blasphemie. Fourthly, that religion oppugneth the sanctification of Gods name in the vse of a lawfull oath, teaching first that the Pope hath power to dispense with an oath. Secondly, that men may sweare by the Masse, and so doing make it a God. Thirdly, euen the learned among them with one consent hold, that a man may sweare ambiguously, euen when he knoweth the thing to be otherwise.

The seuenth ground is, Galath. 5.14.7. Ground. The whole law is fulfilled in this one word, Thou shalt louelove thy neighbour as thy selfe. The meaning is not that we should louelove our neighbour equally with our selues, and with no lesse affection, or degree of louelove; but that with the same cheerefulnes, willingnes, and truth of heart that we perform duties of louelove to our selues, ought wee also to reach them out vntounto others. The weight of this ground appeareth, in that not onelyonly Christ saith, It is like the great Commandement, but also in that it is the summe of the whole law: for the first table must be practised in the second, and the louelove of God testified in louelove to men.

The Aduersaries of this ground bee the Popish Church,Aduersaries. A fit principle for that religion, which wholy seeketh it selfe who thus expound it▪ First louelove thy self, and then thy neighbour; making the louelove of our selues the foundation of the louelove of others: but sometime wee may louelove our neighbour aboue our selues; as Ionathan loued Dauid more than his own soule, and Christ loued his enemies more than his owne life. Secondly, it teacheth that a man must not louelove particularly his particular enemie, nor salute him in particular, but generally, as if hee salute a whole companie together, his enemie being there.

The eighth ground: Exod. 20.12.8. Ground. Honour thy father and thy mother, &c. In the words two things are to be considered: first, an ordinance of God: secondly, the meanes to preserue it. The ordinance is, that all men must not be equall in degree, but there must bee orders of men, of whom some are to be in higher degree, as superiours; some in lower condition, as inferiours: the former are aboue others in regarde of power to command and to punish: the latter are in subiection vnderunder others, by whose discretion and will they are to be gouerned. This ordinance is described, Rom. 13.1. Let eueryevery soule be subiect to the superiour power: that is, be content to be vnderunder p. 32others which are above him in power: so here, some must bee as fathers, and mothers, some must bee subiected vntounto them. The meanes to preserue this ordinance is, the yeelding of honour vntounto whom it belongeth, which standeth in three things: first, in reuerence towards the persons of superiours. Secondly, in obedience to their iust commandements. Thirdly, in thankefulnes for their paines in gouerning: thus is that golden sentence to be expounded, Matth. 22. GiueGive vntounto C…sar the things that are Caesars; that is, giuegive him reuerence, obedience, thankfulnes, according to that, Rom. 13.7. GiueGive feare vntounto whom feare belongeth, honour to whom honour, tribute to whom tribute.

The weight of this ground is plaine, because without it can be no practise of true religion: for first, by it stand the three things, the Familie, the Church, and Common-wealth; all which are maintained by gouernment, and subiection: wherefore the Lord set this Commandement the first of the second Table, as whereupon he would found all humane societies. Secondly, gouernour… in any of these societies, are the keepers of both Tables, without whose helpe and authoritie Gods kingdome could hauehave no abiding on the earth.

Aduersaries.Aduersaries of this Commandement, are the Papists, who weaken the authoritie of the Magistrate,Such is the carriage of the Romish Clergie, as they had need keep… the …iu…ll Magistrate o… them, and bee their owne iudges. in exempting their Clergie from all Ciuill power of Magistracie in causes both iudiciall (that is, matters controuersall) and criminall, that is, matters of trespasse, although the Apostle saith, Let eueryevery soule be subiect. Secondly, that Church hath set vp a power to bring into order and subiection all the Kings vponupon earth, namely the power of the Pope, who challengeth to himselfe to ouerrule, yea and to depose at his pleasure Kings and Queenes, who in their dominions are aboue al and only vnderunder God. Thirdly, that religion lesseneth the power of parents: for in the Councel of Trent they establish, first, Mariages, and Contracts made by children without consent of parents. Secondly, Vowes also made by children vnderunder age and without consent of parents, are held lawful, and not to be broken.

9. Ground.The ninth ground is, Micha. 6.8. He hath shewed thee O man what is good, and what the Lord requireth of thee▪ surely to do iustly, to louelove merciemercy, to humble thy selfe, and to walke with thy God. The meaning. Three vertues are here required: first, Iust d…aling: secondly, MercieMercy: thirdly, Humilitie. Touching the first, wee are commanded to do… iustly: and this execution of iustice between man and man hath fiue substantiall parts: First, to giuegive honor to whom honor is due. Secondly, by thought word and deed to preserue the body and soule of our neighbour, that is, his life spirituall and temporall. Thirdly, his chastitie, which is the honor of bodie and soule in single life and Matrimonie. Fourthly, his worldly estate. Fiftly, his good name. This is the scope of all the Commandements of the second Table.

Now because the due execution of iustice must bee tempered with merciemercy, therefore is merciemercy required of man in the second place, which is a readinesse to relieue the miserie of the distressed. And thirdly, because iustice and merciemercy without godlinesse are but ciuil vertues, we are in the last place commaunded to walke in humilitie with our God, which containeth the summe of the first table, and standeth in three things: first, wee must acknowledge our sinnes: secondly, intreate for pardon: thirdly, purpose not to offend God any more, but endeuour to preuent sinne to come.

Concerning y^• weight of this ground, it appeareth in Micha. 6.7. where the Lord testifieth himselfe to be more delighted with the practise of louelove and merciemercy, than with oblations of thousands of Rammes, and tenne thousand riuers of oyle: and elsewhere, I will hauehave merciemercy, and not sacrifice. Yea Titus 2.12. This is made the end of the appearing of the grace of God, that we should liue soberly in regard of our selues, iustly in regard of others, and godly in regard of God. These vertues are so respected of God, that they are said to go immediatly before his face, Psal. 89.14. and so necessarie among men, that without them no societie can be preserued.

The aduersaries hereof are, first,Aduersaries. the liues of most men, who seeke their own things, and not to maintaine the liues, goods, name, chastitie of others: yea too many preferre their priuate gaine before the common good of men in Church and Common-wealth. Secondly, the p. 33maine aduersarie is the Romane Religion,… rel…on an … to all …. which defendeth the greatest iniustice that can be, by establishing a Monarchy among themselues, not onelyonly controlling the soueraigne authoritie of Princes in their owne kingdomes, but also exempting their subiects from their alleageance at their pleasure. Of which vsurped power deba…e them once, and that counterfeit Religion will fall with it, because it is onelyonly vnderpropped by it. Secondly, that Religion ouerthroweth iustice in chastitie: for first, it giueth power to the Pope to dispense with mariages within degrees of nature; it licenseth the brother by that dispensation to marrie his brothers wife, and so is a patrone of horrible incest. Secondly, it defendeth the toleration of Stewes. Thirdly, by solemne decree it forbiddeth mariages to sundrie orders of men, which Paul calleth a doctrine of diuels, 1. Timoth. 4. Yea they binde certaine men and women from mariage, and yet call it a Sacrament. Fourthly, the last Councell of Trent affirmeth, that all mariages not solemnized by a Masse-priest, and in the faith of the Romish Church, are of none effect. Thirdly, that Religion teacheth, that to steale a small thing, is a veniall sinne; whereas the thought of stealing deserueth the curse of the law. Secondly, it defendeth begging, yea and placeth holines in it; whereas the word teacheth that there should be no begger in Israel. Fourthly, it teacheth that a sporting lie, or a beneficial lie are venial sins, flat against the ninth Commandement. Lastly, against the tenth Commandement it teacheth iniustice, namely, that hurtfull motions intended against our neighbour (if there bee no consent of will) are no sinne. Whence wee may see what to thinke of that Religion; yea Christ himselfe sheweth, Mat. 5.19. Whosoeuer breaketh the least of these Commandements, and teach men so to doe, he is the least in the kingdome of heauen, that is, he hath no part therein. But the Romane Church breaketh them, yea and teacheth men to doe so, and therefore it is not of God, and the peremptorie teachers thereof hauehave no part (without repentance) in the kingdome of heauen.

10. GroundThe tenth ground is, 1. Cor. 7.20. Let eueryevery man abide in that calling in which hee was called. First the meaning. The scope of the words sheweth, that among the Corinths some who were sla…es and seruants, but cōuerted to the faith (their masters still remaining Infidels) thought that now they were free from their Masters, and might relinquish their seruice, and hence tooke occasion to liue as they listed; against which conceit of licentiousnesse the Apostle Paul opposeth himselfe, and wisheth that this be reformed, and that those who being called to the faith vnderunder vnbeleeuers, abide in that same calling wherein they were called. In which verse two things are contained: First, that eueryevery man that would liue religiously must hauehave a double calling: first, the generall calling of a Christian: secondly, some particular vocation and calling wherein to conuerse. Secondly, that eueryevery man must abide in his particular calling: which that a man may doe, first he must be contented and well pleased with his calling. Secondly, hee must walke diligently in the duties thereof; for these reasons: first, the commandement of God, Genes. 3.19. In the sweate of thy face shalt thou eate thy bread: which words though they be a threatning, yet they include a commaundement bounded with a promise of blessing, Psalm. 128.2. The man that feareth God shall eate the labours of his own hands, and blessed shall he be: Exod. 20. Sixe daies shalt thou labour, enforced by Gods owne example, for in sixe daies the Lord made heauen and earth. Quest. May we not vse recreation in the sixe daies? Ans. Yea, so it be moderate, and help to make vsus fitter for our callings; for labour it selfe being commaunded, eueryevery thing also which vpholdeth it, is commanded. Such commandements are vsuall in the New Testament also: Ephes. 4.28. Let him that stole steale no more, but rather let him labour with his hands the thing that good is. So 2. Thess. 3.12. men are commanded to eate their owne bread. Secondly, Examples in the Scripture: God enioyned Adam in the state of innocencie this double calling: first to serue him: secondly to dresse the garden. The second Adam Christ himselfe while he led a priuate life till his baptisme, which was the space of thirtie yeeres, liued in his father Iosephs calling. The Angels themselues are ministring spirits for the good of the godly, and ascend and descend vponupon the sonne of man, and liue not out of their calling. Thirdly, it is p. 32duplicate page p. 33duplicate page p. 34the ordinance of God that men should be his instruments for the commō good of the societies wherein they liue; euen as eueryevery member in the bodie endeuoureth it selfe not onelyonly for it owne good, bu… for the benefit of the whole. So should eueryevery member of the bodie politique.

This ground is of great weight for the maintaining of the three maine societies: for neither familie, Church nor Common-wealth can stand without distinction of particular callings and labour in the same; for which cause the Apostle would not hauehave him to eate, that will not labour, 2. Thes. 3.3.

Aduersaries.The aduersaries hereof are, first, many amongst vsus, as those who spend their liues in gaming, and they who spend their wealth in bezeling and drinking: and they also who being strong to labor spend their time in begging: all which are vile courses of life, and enemies to all good societies. Secondly, the Roman religion: first, in maintaining a Monkish life, whereby a man cutteth himselfe off from all societie, and liues in prayer and fasting: but wee are taught not onelyonly to practise duties of the first table, but of the second also, and without the speciall calling the generall is nothing. Secondly, In maintaining loosenes of life and idlenes, for God hauing appointed 52. Sabbaths in the yeere, wherein men are to lay aside their ordinarie callings, and no moe, they hauehave added (as may appeare in their callender) fiftie two moe, which they call holy daies, and so spend more than a quarter of a yeere in rest and idlenes, whereby they become aduersaries of this ground.

The eleuenth ground is 1. Tim. 1.19. Keepe faith and good conscience. 11. GroundThe meaning: By faith we must vnderstand the wholesome doctrine and religion deliuered in the writings of the Prophets and Apostles: further, this faith must not goe alone, but must hauehave his companion, which is a good conscience; the propertie of which is to excuse and iustifie a man in al callings before God and man: and it is knowne by a two-fold testimonie: first of the life past: secondly, of the life present and to come. The testimony of the life past is, that a man hath repented him of all his sinnes past, and is turned vntounto God. The testimonie of the life present and to come is, first, that a man hath a purpose neuer to offend God, but endeuours to please him in all things. Secondly, that when hee hath slipped and sinned against Go…, it was not wittingly and willingly, but of humane infirmitie. Thirdly, that a man hath his generall testimony which is required to a good conscience. Psal. 119.6. I shall not be confounded, when I hauehave respect to all thy Commandements Iam. 2.5. He that breaketh one Commandement, i… guiltie of all: that is, hee that wittingly and willingly against the knowledge of his conscience breake one of the Commandements of God, will, if occasion be offered, willingly and of knowledge break them all: so as a good conscience must testifie on a mans side concerning all sinnes and all obedience. Examples whereof we hauehave in Hez…kiah, Esai. 38.3. Remember Lord how I hauehave walked before thee with a perfect heart. And in Paul, 1. Cor. 4.4. I know nothing by my selfe. The weight of the ground appeareth in the wordes following, where the Apostle saith, that while some put away good conscience, they hauehave made shipwracke concerning the faith: where he compareth our conscience to a ship, our religion and faith to our treasures laid in it. Now as a hole in the ship loseth the treasures by sinking the ship: so cracke the conscience, and the treasures of religion suffer shipwracke: whence it is that Timothie is willed to keepe the mysterie of faith i… pure conscience, 1. Tim. 3.9.

The aduersarie of this ground is the Romish Religion,Aduersaries. who ouerthroweth true testimonie of conscience, which is euer ioyned with true humiliation and repentance for sinnes past; in teaching, that many sinnes are in themselues veniall, or no sinnes, as those lusts against the last Commaundement, which killed Paul himselfe; and in extenuating mans corruption, and extolling nature, wherby (they say) a man may worke his saluation, being holpen by the holy ghost: whereas indeede no true peace of conscience is to bee found till nature bee wholy debased, & grace take the whole place. Secondly, they teach that a man cannot bee certaine of his saluation in this life, but may coniecture and hope well; which is the very racke and torment of the conscience. Thirdly, while they teach that a man must merit his saluation by his workes, they torture the p. 35conscience, and leaue it destitute of this testimonie: for how can the conscience quiet it selfe, when it knowes not how many workes will serue the turne, nor when it hath sufficiently satisfied the iustice of God? and this is to bee marked, that the chiefest of that religion, whatsoeuer they hold in their life time; yet when they lie on their death-bed, they flie from their owne merits to the merit of Christ.And Sir Christopher Bl…nt … exe…ion. Notable is that speech of Stephen Gardiner at his death to conuince it, who hauing been a great persecutor, and being much perplexed on his death-bed, by a friend of his visiting him, was put in minde of that iustification which is by the meere mercy of God in Christ: to whom hee answered; You may tell me, and those who are in my case of this doctrine, but open not this gap to the people: So as they are glad to entertain our doctrine for the true peace of their conscience, which in their owne doctrine they can neuer finde.

Thus hauehave wee shewed in part that faith is a most pretious treasure, beset with many enemies, against whom wee must alwaies contend, which wee shall yet more clearely see in beholding the vse of this treasure, which is two-fold: first, to r…ueil… from God vntounto man all things needfull vntounto saluation concerning doctrine or manners: wherein it excelleth all man… learning: for first, all the lawes and learning of men reueile the Morall law only in part, and mingle it with superstitions, and ceremonies: but they reueale no part of the Gospell: onelyonly this doctrine of faith reuealeth in the full perfection both the Law and Gospell. Secondly, the lawes and learning of men know nothing (much lesse reueale) of m…ns miserie, neither the cause nor the remedie thereof; but this doctrine of faith knoweth and reueileth both; namely, the first cause to bee the sinne of our first parents, and the proper and perfect remedie to be the death of Christ. Thirdly, mens lawes and learning speake at large of temporall happinesse; but know nothing of eternall▪ but this doctrine not onelyonly knoweth the true happines of men, but teacheth and describeth the readie way thereunto. The second vse of this doctrine of faith is, that it is a most perfect instrument of the holy Ghost for the working of all graces in the hearts of men; I meane not the letters and syllables, but the doctrine of the Prophets and Apostles taught, and beleeued. Paul calleth it the power of God to saluation: and Christ himselfe saith, that his word is spirit and life, that is, the instrument of the Spirit, whereby life eternall is procured: for which two notable vses it is a most pretious treasure. Whence we learne, first, to be swift to heare this doctrine taught in the publike Ministerie, as Iames counselleth, chap. 1.19. because in it God openeth his treasure to dispence the same vntounto vsus. Secondly, it being a pretious treasure wee must hide the same in the coffers of our hearts: Psal. 119.11. I hauehave hid thy word in my heart. It must be an ingrafted word in them, Iam. 1.21. And this dutie we practise first, when wee hauehave care to know it: secondly, to remember it: thirdly, when wee set the affections of our hearts vponupon it, as men do vponupon their treasures. Thirdly, if it be the treasure of the Church, then it bringeth to the possessors of it, wealth, honour, and pleasure, as other treasures doe. For as the house of Obed-edom was blessed for the Arke; so is that heart which holdeth true wisedome within it: see Prou. 3.13.14. &c. We in this land hauehave good experience of this truth, who by Gods blessing hauehave aboue fourtie yeeres enioyed wealth, peace, honour, and aboue all, Gods protection: and whence hauehave these flowed but from the true faith and religion set downe in the Prophets and Apostles, maintained and defended amongst vsus? which if we would hauehave continued, we must also continue to hold and affect this truth as a treasure vntounto the end.

The second point or head of the Exhortation is; that the Saints are the keepers of this treasure of faith, to whom it was … giuen. Whence we may learne, first,The true treasure of the Church committed to the saints, is the true doctrine of saluation, and not … lik… or merits of dead men. that it is an infallible note of the true Church of God, to keep, maintaine, and defend the wholesome doctrine of Religion, deliuered by the Prophets and Apostles. It was noted to bee the chiefe prerogatiue of the Iewes, that to them the Oracles of God were committed, Roman. 3. Hence 1. Tim. 3.15. the Church is called the ground and piller of truth, because in her publike Ministery she maintaineth and preserueth the same, Cant. 3.…. … Christ where she shalbe sure of him▪ and not mi…e of finding him in her necessitie: he maketh answere, she shall p. 36be sure of him in the Te…s of shepheards. Whence may bee truly concluded, that neither are the assemblies of Turkes nor Heretikes the Churches of God, because they fight against the truth; neither is the Church of Rome a true Church of God, because the truth of doctrine is for substance reuersed amongst them. As also we may be confirmed that our Churches are the true Churches of Christ by this infallible note: A Register is known by his Records; so our Church is known to be Gods Register, because it keepeth faithfully the records of the Prophets and Apostles. Secondly, that it stands vsus in hand to whom this treasure is now committed, so faithfully to keepe it, that it be not taken from vsus, and giuen to others who will keepe it better: which we shall do by making this vse of it, that wee bring foorth the fruites of it in amendement of life, else our vnthankfulnes shall iustly bereaue vsus of it. Concerning that circumstance in the text [once giuen] and not often, it may b…are a double sense: first, it was giuen (a… wee say) once for all, that is, perfectly, sufficiently, as neuer after needing any alteration or addition. Whence wee note, first, that all reuelations in matter of saluation and religion giuen since, are friuolous and superstitious; for there is but one edition of true faith, and no … edition of Reuelation besides or without the word; such as the Papists hauehave deuised, to confirme their Purgatorie, prayer and almes for the dead, Masse, &c. seeing all necessarie doctrine to saluation was once giuen perfectly. Secondly, that all Church traditions in matter of religion and doctrine of saluation, are meere prophanations of true doctrine, and argue it to bee vnperfect▪ as those of the Masse: of receiuing the Communion in one kind; of the Popes supremacie; of workes of satisfaction, and many moe. Secondly, it may bee thus vnderstood, Once giuen to the Saints, that is, not in writing, but in the hearts of the Saints, when they are truly enlightened; and therefore if after enlightening it bee quite lost, it is not giuen the second time, and consequently cannot be recouered. Heb. 6.4. If a man who hath bin once enlightened and tasted of the good word of God, fall away, it is impossible th… he should be renewed againe by repentance. From which wee must learne, to beware of Apostasie, and falling from the faith, yea and of al steps and degrees leading thereunto, as of declining from our grounds of religion: for better … it been for vsus neuer to hauehave knowne the way of truth, than after the knowledge of it to forsake the holy Commaundement, 2. Pet. 2.22. Which is the more to bee remembred, because religion hath been more cherished than now it is, and the declining from it a great deale lesse. If it be asked, how may wee preuent Apostasie? I answer, neuer call any ground into question. Here Cyprians rule is to be learned, that diuine matters admit no deliberation.

The third point of the Exhortation is; the office of the Church of God and eueryevery member of it; and that is to maintaine, yea to **The word is not foreign, but foreign signifying, an instant contention. The weapons of ou… warfare are not carnall. …. Cor. 10.…fight for the maintenance of this …reasure; and this is not a bodilie fight by strength of arme or bow, but a spirituall fight by spiritual duties, which eueryevery member of the Church must take vp; and namely by foure duties. First, by doctrine; for eueryevery man in his place and calling must be a Prophet; as Ioel 2.28. and must teach all vnderunder him: the father must teach the children, the Master his seruants▪ and thus keepe out Satan and al Satani… doctrines. Secondly, by confession; eueryevery man being called must stand against the ga…es of hell, by constant witnessing of the …ruth. …. Pet. 3.15. Sanctifie God in your hearts, and be ready alwaies to giuegive an account of the … that is in you. Thirdly, by example of a good life and vnblameable, sutable to the doctrine. Philip. 2.15. This maketh men shine as lights in the world. Fourthly, by prayer, that the Lord would send forth labourers into his haruest to withstand al false doctrines and heresies, that so the faith and religion wherewith hee hath honoured vsus these many yeeres, may bee maintained vntounto vsus, and continued vntounto ours for euer.