TO make way to the opening of this chapter, it shall not be amisse briefely to repeate the Apostles whole pro∣iect. That which hee driues at is this, that all both Iewes and Gentiles are transgressours of the law; and there∣fore cannot be iustified by the workes of the law. And as touching the Gentiles transgression, hee first proues it, ranging them into these two ranckes.

First, of those that were openly and outragiouslie breakers of the law of Nature; secondly, of such as par∣tooke not with them in these open enormious sinnes; but rather condemned them, though themselues in the meane time liued in the secret practise of them, at least had the seedes of them all vnmortified in them; against the first sort hee hath dealt in the first chapter, and here begins to conuince those hypocriticall cen∣surers of these sinnes in others.

The passage to these hypocrites is by an inference out of a generall laid downe, verse 31. cap. 1. on this manner: seeing all those that know the law of GOD, and commit things worthy of death, are subiect to condemnation; therfore thou also that iudgest others art inexcusable: neither hast any thing which thou Page  178 canst plead in Apologie for thy selfe, why the sentence of condemnation due to others, should not likewise passe on thee: the reason is annexed, verse 2. for euen thou that iudgest others and condemnest them for transgression of Gods law, doest thy selfe the s•me things for which thou condemnest others: And howsoeuer by these shewes thou blearest the eyes of men, that can∣not see nor iudge farther then the outward appea∣rance, yet canst thou not thinke to escape the iudge∣ment of God, to whose eyes all things are naked, and vncouered, and that iudgeth not according to out∣ward shewes, but according to the inward sinceritie of the heart, and the truth of the inward parts.

The conclusion then of this place is this: that the very masters of manners and chiefe controulers of other mens sinnes, amongst the Gentiles are inexcusa∣ble before God, and liable to condemnation, ver. 1. Reason prouing it, ver. 2. in this forme, he that con∣demnes himselfe is without Apologie before GOD, but thou hypocrite condemnest thy selfe: Ergo, &c. If it be demanded how? the Apostle shewes, euen by this, that th•u iudgest and condemnest another, for that whereof thy selfe art guil ie: so that out of the same ground from which thou concludest another culpable of iudge∣ment, thy selfe art withall shut vp vnder condemnati∣on: Example. When a priuie Adulterer shall thus rea∣son against another detected of whoredome: euerie Adulterer is guiltie of wrath, thou art an Adulterer, Ergo, &c. is not the same inference strong against the secret, as well as against the open Adulterer.

[Obser.] But let vs now see what may here be obserued: first, out of the course and bodie of the Text, wee may ob∣serue, that in the very kingdome of Sathan, all are not of equall viciousnesse in outward practise: as amongst the Gentiles, some not onely open committers of the Page  179 greatest enormities themselues, but also applauders of them in others; other more modest in their sinnes, burning perhaps with lust, but yet forbearing the o∣pen exercise and execution thereof, and condemning the outrages of men more shamelesse. In Israel some declaring their sinnes as Sodomea; other digging deepe to hide their sinnes, not from men onely but from God himselfeb, some sacrificing vpon the tops of the mountainesc; other had their secret chambers of Imagerie, to practise their abhominationsd: at this day not all alike shamelesse in sinning; some ciuilly ho∣nest and in respect of men vnrebukeable, and yet not purged from their filthinesse: Reasons whereof may may be these: first, that in some men naturall know∣ledge and conscience is more cleare then in others: secondly, God keepes some from occasions: thirdly, God by generall grace restraines corruption in some, more then in others, Gen. 20.6.

And it shewes how fondly many please themselues in comparatiue righteousnesse; and the Pharisies, [Ʋse.] Non sum sicut caeteri. I am not as other men, an adulterer, a drun∣kard, or extortioner. Foolish men, as if wickednes lay all in extreamities, or as if ciuilitie were righteousnes in the sight of God. But let all such know, ciuilitie sufficeth not to the kingdome of heauene, and a man may liue vnrebukeable in respect of menf, and yet be for all that a child of perdition.

Another thing here obseruable is this: [Obser. 2] the vsuall meane by which an hypocrite climbes to reputation of righteousnesse amongst men; not so much by refor∣ming his owne life, as by seuere censuring and con∣demning others: this was the practise of those graund hypocrites the Pharisies, the least mote in their bro∣thers life could not escape their censure; their owne beames, that is to say, grosse sinnes dissembled.g Very Page  180 companying with sinners censured in our Sauiour, as a point of highest prophanenesse ^h, their owne notori∣ous oppression, cruelty, repealing of Gods lawes by themselues, winked at. The Donatists in Austins dayes tooke vpon them to censure the least blemishes in other Churches, their owne in the meane time not onely practising, but euen defending grosse corrup∣tions.

[Vse.] And at this day, how vsuall with men of corrupt mindes, destitute of the truth to rise by this ladder? such narrow prying into the liues of others, gladsome entertayning of reports of other mens s•ips, heauie doomes passed vpon other mens infirmities; must not a man needs say of such, sure Saints themselues, that thus rigorouslie censure the corruptions of others? Saints sure, or else diuelish hypocrites. I passe from this point with that aduise of the Apostle: Let eue∣rie man proue his owne worke,* so shall he haue reioycing in himselfe not in another.

[Obser. 3] Thirdly, let vs here consider, how daungerous a thing it is, to condemne that sinne in another, which we practise our selues: as to sentence another man to hell for Adulterie, Couetousnesse, &c. and yet haue our owne hearts burning with lust, exercised with co∣uetousnesse*, surely, such are their owne iudges, and as it were the Lords mouth, damning their owne soules to the pit of hell. Neither is this to be vnderstoode of priuate men onely, but euen of men in publique place, as Magistrates and Ministers; when a Magistrate shall censure a poore pilferer to death, that hath stolne per∣haps to satisfie his owne soulek, himself in the meane time liuing in extortion, and briberie, what doth hee but adiudge himselfe to death euerlasting? when a Mi∣nister shall out of the pulpit denounce Gods iudge∣ment against whoredome, drunkennesse, &c. and him∣selfe Page  181 be as the Priests of Israell, a man giuen to Wine, and strange flesh, redounds not that sentence vpon his owne soule?

Wherefore let vs be admonished that by calling, [Ʋse.] or vsurpation, haue to deale with the sins of others, first, to plucke the beame out of our owne eyel: the heathen could thus aduise, that a man that would be an accuser and censurer of other mens dishonestie, should first sift and purge his owne heart, from what hee meant to blame in another.

And as the reason here giuen is forcible, so are there other in Scripture very effectuall: as first, that a guiltie conscience hinders the right and couragious exercise of admonition and correction: and it was not for no∣thing, that Iethro requiring courage in Magistrates, requires also that they be such as feare GOD, and carefull to depart from euillm, and the Lord before he sends Isay to denounce iudgements against the Is∣raelites, first purgeth him from his owne sinnesn; be∣cause indeede, hee can neuer as he ought, reproue or correct that in another, whereof himselfe is guiltyo. How often doth a lewd Minister meete with a Text, that he trembleth to handle? or if for shame hee be forced to say something of the sinne whereof him∣selfe is guiltie, how cold in discouering? how trem∣bling in reproofe? how many times shifts he from it, by shamefull meanes? as fearing to be iudge and con∣demner of himselfe? other reasons there are many. See Mat. 7.1.2.3.4.

Now before wee passe from this verse, sundrie questions offer themselues to be decided. First, whe∣ther it be lawfull for any man to exercise Magistracie, since no man can say my hart is cleane, I am cleane from my sin: and some possest with a spirit of Anabaptisme, haue vrged this and the like scriptures, against the vse Page  182 of maiestracie, requiring Angelicall puritie in him, that takes vpon him to correct or chastice the sinnes of o∣thers. Ans. First, by as good reason might they proue, that the vse of Ministerie is lawfull, in as much as it is their part to reproue, and censure the sins of others: and yet who of them is perfectly purged from the seeds of all sinnes? know we therefore▪ that the scripture, when it requires freedome from sinne in those that vn∣dertake the censuring or correcting of other mens sinnes, requires not perfect freedome from all inhe∣rence of sinne, so as that it shall be sinne, to a man, himselfe subiect to in•rmiti• to correct or reproue the sinnes of others; but only a freedome from the raigne, and dominion of sinne; and taxeth onely impeniten∣cie, rashnesse, and rigour in the controuling of others, and so is that place, Ioh. •.7. to be vnderstood, being a reproofe of the peoples hypocrisie and rigour, no simple condemning of the fact in vrging the punish∣ment of the Adulteresse.

Secondly, it may be demanded, whether a man sub∣iect to the raigne of sinne (whereof another is guiltie) sinne in condemning that sinne in another whereof himselfe is guiltie. Ans. The fact of condemning such sinnes in others, is not simply a sinne in it selfe, yea not to condemne it is sinne*; yet a sinne it is in such a man by accident, as all actions of impenitent sinners are sinnes in them; not materially, or in respect of the matter, as those that are simply forbidden in the law of God, but formally, that is to say, in respect of their faulty manner of performing those things, which for their substance are dueties.

Thirdly, if any demand, what is to be done in such case? must a man forbeare to censure and reproue these sinnes in others? Ans. Not soq: but this let him doe, beginne iudgement at his owne heart, that is, Page  183 iudge, condemne, bewaile, reforme, his owne sinnes, so may we with comfort reproue the sinnes of others, Mat. 7.5.

Fourthly, it may here be questioned, whether all these controulers of other mens sinnes, were them∣selues guiltie of those sinnes, which they condemned in others. Ans. Some answere thus, if not of the same, yet of the equiualent, of sinnes as haynous. Others thus, if not of the facts, yet of the affections and in∣ward motions to the same: this last the best answere: to which let this be added, that the scripture measures all out of Christ, by their naturall inclinations, and iudgeth them guiltie of all sinnes, vnmortified by Gods spirit, or vnpurged by Christs bloud.

NOw the rest of the chapter is spent in preuentions, and remouall of such obiections, as these hypocrites might make in behalfe of themselues: as verse 2. whereas they might say, that the world could not detect them of any of these crimes, and they had the witnes of men to acquite them: the Apostle answeres, that howso∣euer by their outward shewes they might blind the eyes of men, and escape their censure; yet Gods iudge∣ment they could by no meanes escape; no vizard could couer their deformities from Gods eyes, neither could hee be mocked with shewes, who searcheth the hearts and tryeth the raynes, and iudgeth not after outward Page  184 appearances but according to trueth, and inward vp∣rightnesse of heart before him.

For the meaning of the words; by Gods iudge∣ment vnderstand, first, his censure, and sentence of mens guiltinesse, or innocencie; secondly, his adiud∣ging to punishment; truth also I take here to be oppo∣sed to counterfait shewes, and is nothing else but vp∣rightnesse, and sinceritie of the heart, which Dauid cals truth in the inward parts, Psal. 51.6.

[Obser.] Now the note hence is this, that howsoeuer coulou∣ring may preuaile with men, yet nothing but truth can steede vs in Gods iudgementr for he seeth not as man seeth, neither iudgeth he, as man iudgeth.

[Vse.] And it should teach vs, to cast away the cloakes of shame*, and euer in Christ to walke in sinceritie, and as in the sight of Godt, but oh the glozing of these dis∣sembling times; what a world of hypocrites are we fal∣len into? such studying to seeme so, no care to be what we desire to seeme.

Take but these notes of hypocrisie, and apply them, and then iudge whether the complaint be iust.

First, an hypocrite is carelesse to reforme his owne life, curious to sift the liues of others*: an Israelite in∣deed, a true Nathaniel, so busied in sifting his owne de∣ceitfull heart, that hee findes small leasure to looke out to others.

Secondly, an hypocrite hath eyes like the windowes of the templew broad outward, narrow inward; other mens moates are beames in his eyes, his owne beames moatesx, contrary with him in whose heart there is no guile; other mens sinnes are apprehended as little, be∣ing further of, his owne being nearer, greatest in his owne eyes. Paul stiles himselfe the chiefe of sinnersy, imputes the crucifying of Christ to the ignorance of the Iewesz; so littleing a sinne more grieuous.

Thirdly, an hypocrite is rigorous in censuring, and punishing others slips; still ouer-milde in iudging him∣selfea: a true Christian most sharpe toward his owne, tender toward anothers infirmitie, Gal. 6.1.

Fourthly an hypocrite is scrupulous in the least, re∣morselesse of the greatest sinnes; straines at a gnat,* and swallowes a Camel.

Fiftly, precise in the lesser, regardlesse of the waighti∣er points of duetie.

Sixtly, strict in vrging and obseruing mans traditi∣ons, desperately dissolute about Gods commande∣ments; holdes it the highest breach of dutie, to omit an humane ceremonie; tolerates, yea approues, yea countenanceth, yea legittimateth, wilfull rebellion a∣gainst the law of Godb I passe from this point with that saying of an auncient Father. Hypocrite, is it good to seeme good? then sure much better to be good: Is it euill to seeme euill? farre worse to be euill; therefore hypocrite, eyther be as thou showest, or else shew as thou art. And this remember, that how euer shewes may shadow thee from mens censure, it is truth onely, that shall steede thee at Gods iudgement seate.

THere followeth now a denunciation of certaine and most seuere iudge∣ment vpon those hypocrites, and is disposed very fitly into a Rhetoricall Dialogisme, and communication. Wherin first he preoccupates the foo∣lish thoughts of these hypocrites after resolues o• the certaine issue, on this manner.

Tell me hypocrite, thinkest thou that when Gods iudgement is against all that doe such things, th•u shalt amongst all be exempted? or that thou shalt escape the iudgement of God? what a madnesse is this? when as other mens facts escape not thy censure, which art but a man, thou shouldest thinke thine own euill deeds should escape the iudgement of GOD; or how else? thinkest thou that because the Lord hath hitherto for∣borne thee, and heaped his blessings vpon thee, there∣fore he approues thy courses? and sends these as testi∣monies of thy righteousnesse? here see how ignorant∣ly thou abusest, and mistakest the end and vse of Gods Page  187 bountifulnesse; which tends indeede, to bring thee to repentance, no way eyther iustifieth thy courses, or se∣cures thee from future iudgement.

The resolution followes: well how euer it be, whe∣ther one or other, this I am sure of, thou by thy hard∣nesse and vnrepentant heart▪ heapest vp vnto thy selfe a treasure of wrath, against the day of wrath, &c. this the disposition of the Text; in the words may be obser∣ued: first, an expressing of a secure hypocrites thoughts, with a confutation of them annexed: secondly, a de∣nunciation of certaine and most heauie iudgement to be inflicted, the cause whereof is, first declared, hard∣nesse of heart, and impenitencie: secondly, the t••e pointed at, in the day of wrath, &c.

Thinkest thou this that thou shalt escape? [Verse 3]

Where first note, [Obr] the fond perswasion of a foolish hypocrite, thinking that though all other mens sinnes be punished, yet he alone may escape Gods wrath: the Prophet Isay thus bringeth in these men triumphing; we haue made a Couenant with death, and with hell we are at agreement, though a scourge runne ouer, and passe through, it shall not come to vs; for wee haue made falshood our refuge, and vnder vanitie are wee hidc: so little thinke they of Gods impartial iustice, al-seeing prouidence, and vnresistible power.

And is not this the conceit of our owne people? [Application.] stil promising themselues impunitie, euen in those sinnes for which Gods wrath euen in this world lights on some of the children of disobedience? how many drunkards see we clothed with ragges? adulterers filled with rot∣tennesse, and brought to a morsell of bread? Robbers trussed at the gallowes? Vsurers plagued in their poste∣ritie, &c. and yet for all that, men liuing in the same sinnes, thinke they may escape the same iudgements of God. The heathen could say and truely, Rex Iupi∣ter Page  188 omnibus idem; and here the Apostle, with God their is no respect of persons.

A second fond thought of an hypocrite here menti∣oned, is this; that as he escapes mans iudgement, so he may Gods; and thinkes all well so man iustifie him, &c. But how vainely, the Apostle here shewes by their own fact; reasoning from the lesse to the greater, thou a man as another, iudgest the facts of others, and nothing can passe thy censure how then canst thou thinke that thou canst escape the strict censure, and iudgement of the Lord Almightie: Saint Iohns speech is not much vnlike, 1 Ioh. 3.20. Compare it.

[Verse 4] Or despisest thou, &c.

They are said to despise Gods bountie and patience, because they abused it to another ende, then it tended vnto: for whereas it was vouchsafed vnto them to bring them to amendment of life, they abused it, as an occasion to encourage them in their sinnes.

[Obser.] So vsuall is it with vngodly men, to abuse Gods goodnesse and patience to impenitencie: because sen∣tence is not executed speedily against an euill worke, therefore the heart of the children of men, is set in them to doe euilld: for hence they gather, as Atheists, that God regardeth not the things done on earth, and count hell and iudgement but a fablee, or else that their courses, though vngracious, are well pleasing to him*, that thus multiplyeth his blessings vpon them in their prophanenesse.

[Application.] Now brethren, consider whether this practise of prophane men, be not euident among vs? marueilous hath God been in his mercies towards vs in this king∣dome; giuing peace within our walles, & plentiousnes within our palaces, our tennes haue chased our ene∣mies hundreds, our hundreds their thousands; hither∣to he hath made vs the head, and our enemies the Page  189 taile: defeating their policies, turning their mischiefes, deuised for vs, vpon their owne heads: multiplyed our kingdomes, encreased our friends; in a word, what could he haue done more for vs, that he hath not done? And what hath all this bounty of our gracious GOD wrought amongst vs, but euen a blessing of our selues in our wickednes, and an adding of drunkennesse to thirst; yea, with the wise this goeth for current, God hath blessed our gouerment with peace, &c. therefore amongst vs nothing needs reformation,

And for particulars, how often is the reason heard from them, thus and thus long haue I liued in this course (as Preachers say) of sinning, but I see not but God hath blessed mee as well as the precisest of them all, &c. Now vnderstand (ye vnwise among the peo∣ple) must all needs be well, because God forbeares to punish? or shall we therefore continue our sinnes, be∣cause God continues his mercy towards vs? God for∣bid. Other reasons there are of Gods bounty and pa∣tience; it may be for the greater good duties he hath winked at the lesse infirmitiesg: It may be the dressers of the barren figge tree, haue obtained respite of our cutting downeh: It may be sinnes, though haynous e∣nough amongst vs, haue not yet come to their full ripenessei: perhaps a remnant there was yet to be ga∣thered from amongst vs, &c. howsoeuer, this once I am sure of, Gods patient forbearance, and rich boun∣ty, are no arguments of mans innocencie, nor tend al∣wayes to countenance receiued courses, but to giue occasion to alter accustomed euils; and to shew Gods loathnesse to destroy, if man were not too loath to for∣goe his sinnes.

But what odious contempt of Gods grace is this, for a man to take occasion by Gods bountifulnesse to con∣tinue, and increase his sinne? In things of this life wee Page  190 hold it detestable, if a seruant should thus reason from his maisters bountie; he dealeth thus and thus liberally with me, hee hath aduanced me from nothing to this estate, wherein now I am, &c. therfore I care not how I prouoke him, &c. how vnworthy should we deeme him, to haue kindnes continued vnto him? Ioseph reasons contrarilyk, and yet how frequent are such reasoners from Gods mercie to our vnfaithfulnes? well this once I dare say, there cannot be a surer euidence of a grace∣lesse heart, then thus to abuse Gods louing kindnesse; and Gods children I know reason otherwisel, there is mercie with thee (saith Daui•) therefore shalt thou be feared; they feare the Lord and his goodnes; feare to offend him in regard of his goodnes: but let vs now see the attributes giuen to God, with their Epithete, as also the end of them.

[Obser.] The attributes are three: first, bountifulnesse; it is that holy inclination in the nature of God, to expose him∣selfe to the vse of his creatures, and to communicate his blessings vnto themm secondly, patience and forbea∣rance, wherby he tolerates the vngracious behauiour of men as it is 〈 in non-Latin alphabet 〉, giuen vnto God, not vvith∣out some burthenn long suffering, whereby he defers the fiercenesse of his wrath, that it breake not out to our destruction: see examples in the olde worldo, in the Amoritesp, In Ierusalem, Mat. 23.37. in our owne kingdome.

The Epithete is riches of patience, &c. that is plen∣tifulnes, and abundance of bountyq, &c. plentious in goodnesse and truth.

Now brethren which is there of vs, that cannot from experience acknowledge this riches of Gods bountie, long suffering and patience? [Application.] and feelingly subscribe to that description the Lord makes of himselfer: The Lord, the Lord, strong, and mercifull, and gracious, slow Page  191 to anger, abundant in goodnesse and truth: whether wee respect his dealing with our Nation in common, or his gracious benificence and patience, vouchsafed to our particular selues: what Nation is there vnder heauen to whom the Lord hath come so neare, as he hath done to vs in all things that wee call vnto him for? what a long Iubile hath our land had? when as our neighbour Nations haue beene wearied with bloudy warres, and scarce receiued any other dewe then the bloud of the inhabitants. What plenty of all things? what liberty of the Gospel? notwithstanding, our many prouocations of the eyes of his glorie by our crying sinnes? Come to our personall kindnesses that we haue all tasted, and that long suffering and forbearance the Lord hath shewed vs; what a course of sinning ranne we along in before our calling? walking according to the course of the world, and after the Prince that ruleth in the Ayre, euen the spirit that now worketh in the children of disobediences. And who of vs can say, that the Lord hath been hastie? or extreame to marke, or punish our doings amisse? Now it were well with vs if the Lords rich bounty and forbearance had had that vse in vs, for which hee hath vouchsafed it vnto vs: see we what it is.

The end of it is (though prophane men through wilfull ignorance mistake it) to leade vs to repentance, and amendment of lifet: not as Epicures thinke, as if the Lord regarded not the euils done vpon earthu, or liked their wickednesvv or had forgotten the truth of his promise, as those mockers dreamex: but hereby to giue space of repentancey: and to allure to amend∣ment of lifea: as a kinde father deales with an vngraci∣ous childe, often admonishing, sometimes seasonablie correcting, sometimes vsing fatherly conniuence, ne∣uer neglecting supply of necessaries; yea, bountifully Page  190 〈1 page duplicate〉 Page  191 〈1 page duplicate〉 Page  192 prouiding, and bestowing all fauours, in hope at length by kindnesse to ouercome, and make the heart melt for disobedience; with such cords of loue, doth our hea∣uenly father draw vs: Hos. 11.4.

[Ʋse 1] And happie wee if wee thus vse Gods bounty, and suffer our selues to be lead to repentance. Ioseph could make this vse of his masters bountieb; my master hath dealt thus kindly with me, committed all things to my trust, aduanced me to the highest dignitie, and a place of command in his family, kept nothing from me but thy self, his wife, how then can I commit this great wic∣kednesse? &c. why doe not wee reason thus from the rich kindnesse, and superabundant bountie of our gra∣cious God? and surely thus I presume Gods children reason. But to see the frowardnesse of prophane world∣lings, in turning the graces of God into wantonnessec: how often heare we this Apologie returned, when all other defences faile? God is mercifull, Christ dyed for vs, &c. But what? because God is mercifull, wilt thou be sinfull; because Christ died for thee, wilt thou by pro∣phanenesse crucifie him afresh? and tread vnder thy foote the bloud of the Testament, whereby thou wast sanctified? Oh, saith the Apostle, I beseech thee by the mercies of God, giue vp thy body a liuing sacrifice, ho∣ly, acceptable vnto Godd, & consider, that Christ dyed to redeeme thee from thy vaine conuersatione: and gaue himselfe for thee, to purge thee, to be of his pecu∣liar people, zealous of good workesf: and remember, what the prouerbe hath; Patientia laesafit furor: there is no wrath so iustly, or furiouslie outragious, as what [Ʋse 2] riseth from patience long and obstinately abused.

Now something else we may learne, from the riches of Gods patience, and long suffering: and that is, as good children, to t ead in the steps of our heauenly fa∣therg: and as our selues taste of Gods goodnesse to∣wards Page  193 vs, so to practise, the like towards our brethren: such effect hath the experimentall and feeling know∣ledge of God in all his; themselues are transformed into the same image of GOD, from glorie to glorie: therefore see how the Apostle vrgeth this to a Mini∣sterh; to beare and tolerate the euill men: prouing if God at any time, (marke that, at any time) will giue them repentance; and to all Christians, to beare each others burtheni: Beloued that hot-spur spirit, of cal∣ling for fire from heauen for euerie disobedience, wee know how it was reprouedk: and let vs euer haue an eye to the rich patience of our gracious God, prouo∣ked by vs euerie day; learne to tolerate the froward in∣firmities of our ignorant brethren with meekenes: in∣structing, rather then by rashnes of zeal reiecting them.

Now followeth the issue of this patience and boun∣tie of the Lord contemned;* thou after the hardnesse and heart that cannot repent treasurest to thy selfe, &c.

The fruit and issue of this contemning Gods good∣nesse, and refusall to be lead thereby to repentance, [Obser.] is double; and the very thought thereof dreadfull.

First, in that hereby hardnes ouer-growes the heart, and casts it into an indisposition, and almost an impos∣sibilitie of repenting: wofull experience of many at this day shewes itl: and this befals vs partly through a na∣turall effect that sinne, especially custome of sinne hath: and it is well obserued by Diuines both Popish and Protestant, that euerie sinne hath in it, not onely ano∣mie and guilt, but brings with it maculam, a spot: that is, not onely a blemish to the soule, but as some inter∣pret, a stronger inclination to the practise of the same sinne, then was before in the soule: vse of swearing makes swearing habituall, and euery new oath is as oyle to the tongue, makes it more glib in the fleet vt∣terance of prophane oathes, and custome is turned Page  194 into an other nature: Ier. 13.23. partly, through spi∣rituall des•rtion, GOD is thereby prouoked to de∣priue vs of his grace, and giues vs vp to the power of Sathan, and swinge of our owne lusts. Rom. 1.24. Ezech. 24.13.

[Ʋse 1] Now brethren, I would to God these desperate da∣liers with the Lords rich mercy had grace to lay this to heart thos• I meane, that throw off all exhortations to present repentance, with this, time enough yet, and re∣pent when we are olde, and that diuelish prouerbe, young Saints, olde diuels: a people rife in all places who as though they had repentance in a string, and could per∣forme it when please them, put off from day to day, age to age, till at length their case growes desperate; of youth they say, it must haue his swinge: when man∣age comes, marriage will bring staiednesse, &c. so still delaying from youth to man-age, from man-age to marriage, from marriage to olde age, from old age to dotage, from dotage to death, and from death to the Diuell; that is the end of most of them: In bodily dis∣eases we are wiser, and euer hold speediest cures safest, because by experience we see inueterate diseases, hauing gotten into the habite of the bodie, are seldome or ne∣uer remoued: how are wee not as wise for our soule, seeing as frequent experience hath taught, a blacke∣more may as soone change his skinne, and a leopard his spots, any thing throw off his nature, as a sinner accustomed to do euill, can learne to do wellm? marke how continuance in sinne hardens the heart, hardnesse brings indisposition to repentance; God iustly leauing them to perish in their filthinesse, that haue neglected the season of his gracious visitation; that one place, Ezech. 24.13. reade often and diligently, and know whose mouth hath spoken it, that no deceitfulnesse of sinne bewitch thee.

The Apostle vpon this ground aduiseth, that wee [Ʋse 2] should euery of vs, in a brotherly care each of other, dayly exhort one another, and while it is called today, least any of vs be hardened through the deceitfulnesse of sinnen: and though it be true, that ordinate chari∣tie begins at our selues, yet shall it be inordinate selfe∣loue, so to regard our owne, as to neglect our bro∣thers saluation: It was the Lords charge to his people, that they should help euen an enemies Asse lying vnder his burthen, and reduce his Oxe or Asse going astray: Hath God care of Oxen? or saith hee, it not altogether for our sakesp? surely hee that would haue vs bring back an Oxe from going astray, would hee not much more haue vs turne our brethren from going astray, and deliuer their soules from deathq? and if an Asse, ouerlade with his burthen, must be succoured, much more our brethren pressed with the burthen of their sinnes. It was a prophane speech of Cayn; Am I my brothers keeperr? surely the Lord hath made vs euery one keepers, and guardians each of other: per∣haps also with that fearefull mementos, that our life shall goe for their liues, if through our default they be lost: see Paules reasont, why this must be done day∣ly, and while it is called to day, least, &c.

Proceede wee now to the second fruit and issue of such delayes, and abusing of Gods grace to wanton∣nes, thou treasurest vp to thy selfe wrath, &c. The speech is metaphoricall, and may thus be vnfoulded; that as it is the course of the world, to lay vp for time to come that wealth whereof they haue no present vse; and still to be adding to their heape as meanes of increase are offred, so doth the man that abuseth Gods bountie and rich patience, by adding to his sinnes, adde to his owne vengeance, whereof though hee feele not the present smart, yet afterward he hath the full mea∣sure Page  196 thereof powred downe vpon him: if not in this life, yet in that day of wrath, and declaration of the iust iudgement of God; vnderstand this not of a sin∣ners intention, but of the euent.

[Obser.] Here then see a second mischiefe, issuing and en∣suing vpon contempt of Gods bountie, and increase of our sinnes; what brings it, but a heauier waight of vengeance vpon our selues, when the Lord begins to enter into iudgement with vs? The heathen man ex∣cellently expressed this, Lento gradu ad vindictum sui, &c. Gods wrath comes slowly to inflict vengeance, but makes amends for delay, with the waight of venge∣ance; slow hee is to wrath, but when hee comes hee payes home: wee foolishly flatter our selues in our wickednesse, because the Lord doth not presently strike vs; when all this while, the Lord is but fetching his blow, and the higher hee lifts, the heauier it lights. The Prophet Dauid hath excellently expressed this dealing of the Lord, in delaying his vengeanceu: where he compares the Lord to a man of Warre that meaning to make his sword drunke with the bloud of his enemies, takes sometime to scoure vp his sword, and to sharpen both edge and point, that it may pierce the better; to an Archer, that before hee goes out to strike his pray, first bends his bowe, makes rea∣die his arrowes, takes time to fit them to the string, and when he meanes not to misse his marke, holds vp long to the leuill, drawes farre, where hee meanes to pierce deepe: so is the Lord, while we thinke him negligent, but whetting his sword, that hee may wound the dee∣per; stands long at leuill, because he will certainely hit, and not misse; drawes farre, euen to the head, that his arrowes may pierce, euen through the thickest skinne & callum of the soule: many such like comparisons the scripture is full of, euidencing the point now in hand; Page  197 that though the Lord delay, yet he neglects not; and therefore delayes, that when he strikes, hee may pay home.

Oh consider this you that forget GOD, [Vse.] least hee teare you in peeces, and there be none to deliuer youvv: know, the long suffering of God brings saluationx, if thou haue grace to be led thereby to repentance; or otherwise heauier damnation, if thou abuse it to impe∣nitencie. Neuer did people taste more of Gods pati∣ence, and mercifull forbearance, then that of Israel: neuer any dranke deeper of the cup of his indignati∣on: witnesse those irreparable ruines of their Citie and Temple, and that horrible blindnesse whereinto they are iustly plunged: examples are infinite in this kind, and would God the desperate amongst vs had grace to consider it: But to heare the wretched resolutenes of hopelesse men, whose heart rules not? all is but dam∣nation; damned, they know they shall be, and as good take pleasure here, &c. Now had they eyes to see that which I perswade my selfe their hearts are sometimes affrighted to heare, what this is to be damned: could they thus speake, or practise? to be separate from God, and his Christ for euer, to be cast out to the diuell, and his Angels for euer, &c. Is this of so sleight regard? Againe, though it be true that damnation belongs to euerie impenitent sinner, yet are there degrees of tor∣ment in hell, proportioned to the number and mea∣sure of transgressions here committedy: and if they will needs to hell, whether the Lord will or noz, yet let them labour to abate something of the waight, and horrour of their vnspeakeable torments. The time of this vengeance followeth.

In the day of wrath.] Where might be obserued, [Obser.] that what sinnes escape here vnpunished, shall at that day receiue their full vengeance.

[Vse.] And let it stay vs from doubting of Gods care of things here donea, in respect of his long patience she∣wed on the wicked: though a sinner doe euill an hun∣dred times,* and GOD prolongs his dayes; yet shall a day come when anguish and sorrow shal oppresse them that haue not feared before the Lord.

[Obser.] But further here note the Epithetes or titles giuen to that great day of the Lords iudgement; it is called first, a day of wrath: first, in respect of the wicked, to whom indeede it will proue a blacke day, and a day of terrour, though to Gods children it be a day of re∣d•mptionb: secondly, in opposition to the time of this life, that is indeed a time of grace, and a day of saluati∣on, wherein the Lord offers mercie and saluation to all those in the church, that will accept it, leauing no place for grace, though sought with teares, when once this season is ouer-slipt.

[Ʋse.] And let it teach vs, whiles the time of grace lasts, to labour for reconciliation with God: and now while the Lord will be entreated, to supplicate vnto our iudge: reading the places to this purposec, Mee thinkes I see the behauiour, and fruitlesse importunitie of these des∣pisers of Gods grace in these dayes of mercie; running, like men distraught, to the mountaines to fall on them, and the hilles to couer them, from the presence of the lambe, and him that sits vpon the Throne; beg∣ging and yelling with the voice of dragons for mer∣cie, mercie, Lord, Lord, open vnto vs, to a iudge in that day iustly inexorable, I say againe, iustly inexorable, as whose many louing inuitations by temporall mercies, earnest beseechings by his ministers to accept recon∣cilement often knockings at the doore of their con∣science by his spirit for entrance, they haue so scorne∣fully and proudly reiected. Oh that men would consi∣der, that one teare or sigh of a penitent heart, might Page  199 here more preuaile for attainement of mercie, then all their bitter and importunate yellings in that day of Gods wrath.

The second Epithete, here giuen to that great day of iudgement is this; it is called a day of declaration, [Obser.] or re∣uealing of the iust iudgement of God; that is to say, of Gods iust proceedings in adiudging some to life and saluation, others to easelesse and endles torments. This iudgement is here secretly passed in foro conscientiae, for both here doe Gods children receiue sentence of abso∣lution from sinne, in iustification and assurance of life eternall, giuen them by Gods spirit: and wicked men, here haue their wofull doome in their owne conscien∣cesd, but this iudgement is here secret, and the equitie thereof, not so sensibly perceiued: but at that day the Lord shall reueale, how iustly he hath accepted the one to saluation, reiected the other to damnation, when as by their workes, their faith, or infidelitie shall be dis∣couered.

So that we may here see, how friuolouslie vulgar Pa∣pists reason, in behalfe of their Purgatorie; [Vse.] if euerie soule, at death, goeth eyther to hell or heauen, and be placed in that state wherein it shall abide vnchangeably for euer, what needs a day of iudgement? Ans. though soules departing from the bodie, goe presently to their finall and vnchangeable eyther weale or woe, yet a ge∣nerall iudgement is needfull, for manifestation of Gods iust proceedings in this particular, and to vs secret iudgement, passed in mens consciences in this life, exe∣cuted on their soules immediatly vpon their death. But proceede wee in the next verse.

*HE hath immediately before, stiled the day of iudgement, a day of declaration of Gods iust iudgement, vt antea. Now here hee shewes a reason of that Epi∣thete, giuen to that day of reckoning; and withall more then intimates, how the Lord shall then declare the equitie of his iudge∣ment, here passed in our consciences, that is, by re∣warding euery man according to his workes, as the best euidences of faith or infidelitie; (as if he should say) and if ye demand how the Lord shall euidence the equitie of his secret proceedings, I answere; by re∣warding euery man according to his workes: which ge∣nerall is farther amplified by the specials. ver. 7.8.9.10.

In the words obserue these particulars, seruing to euidence the iustice of Gods iudgement: first, his fact, he shall reward; secondly, the obiect, euery man; thirdly, the rule, according to his workes; fourthly, the explana∣tion of this generall by particulars, ver. • 7. &c.

Shall render or reward.] The vsuall collection of Pa∣pists from this place, and the like is; that therefore good workes of men iustified and in grace, are meritori∣ous causes of eternall life: reason because Paul testifi∣eth, that GOD shall reward, and that according to workes. Here therefore fitly offers it selfe to be discus∣sed, that large controuersie of the merit of good workes: in handling whereof this shall be the order: first, the state of the controuersie shall be explaned; secondly, the truth proued; thirdly, the contrarie argu∣ments answered.

The question then is this: whether the good works of Gods children, done in grace, doe truely merit at Gods hand euerlasting saluation? The summe of the aduersaries opinion is this, as the Councill of Trent hath expressed ite, that the good workes of a man iu∣stified, are so the gifts of God that they are withall, the good merits of the iustified man; and that a man iusti∣fied by the good workes done by him, through the grace of God, and merit of Christ, doth truely merit or deserue increase of grace, life eternall, and the at∣tainement of eternall life (if so be he die in grace) as al∣so encrease of glorie: our iudgement is this, that how∣soeuer good workes done in grace, are acceptable vn∣to God through Iesus Christf: and shall be by him re∣wardedg: yet that acceptance, and reward is not de∣serued by our workes, nor is there any worth or va∣lue in the best of our workes, for which wee may chal∣lenge eternall life; no nor any accesse of glorie at the hands of GOD: and this wee proue in this man∣ner.

First, for that the scripture teacheth euerie where, eternall life to be a free gift of graceh: and therefore not a reward due to the dignitie of our workes: for it is truely said, and agreeablie to the scripturei: non est quo gratia intret, vbi i•m meritum occupauit: there is no place for grace to enter, where merit pleades posses∣sion. To this argument Bellarmine,* and the Rhemists in Rom. 6.23. thus answere, that eternall life is called grace, not because it is not the reward of merit, but for that we haue the merits themselues of grace. How fondly? for first, weigh the antithesis, how is death called the wages or stipend of sinne? is it not because it is giuen as a reward due to the merit of sinne? and how shall the Antithesis intended hold? except we say, that eternall life is giuen, not as wages due to the me∣rit Page  202 of sanctification, but as a gift giuen freely without the desert of our workes? secondly, I demand, is life e∣ternall, therefore onely called a free gift, for that the workes to which it is giuen, are from grace? and not ra∣ther because, as the workes, so the reward both come from free grace? for that wee doe good workes, wee haue it from grace; and that these workes, done in grace, haue a reward, it is also of the grace of the pro∣uiser: thirdly, if good workes be from grace, as the sole cause, then must the reward needs be of grace meerely.

Our second reason, is from the requisite conditions of meritorious good workes, which are these: first, a proportion betwixt the person meriting, and the per∣son of him, at whose hands we can merit; and in deed what obligation can there be wrought, by the worke of a creature, to binde the Creator to recompence? and it is truely said, that the obedience of Christ him∣selfe, could not haue merited at the hands of God, had hee not beene, in respect of his Diuine person equal vnto his Fatherk, and howsoeuer, if we had stoode in state of innocencie, and obedience, eternall glorie should haue beene recompenced vnto vs, yet could it not haue beene challenged, as due by merit, but as by Couenant and promise freely made by God.

Secondly, that they be done by persons free from sinne, Heb. 7.26.27.

Thirdly, that they be our owne, wrought by our owne strength, not by power ministred by him that rewardeth.

Fourthly, that they be more then dutie, Luke 17.9.10

Fiftly, that they be profitable vnto God.

Sixtly, that they be perfect. Gal. 3.10.

Seuenthly, primo aquabilio, that they be in some Page  203 sort proportionable vnto the reward.

Now then, first sith we are creatures; secondly, sin∣full creaturesl; thirdly, our workes not ours, but Godsm; fourthly, due debt, not supererogatedn; fiftly, stained with imperfectionso; sixtly, no way beneficiall vnto Godp; seauenthly, no way comparable vnto the glorie that shall be reuealedq, how shall wee say that they are, or can be meritorious, that is, such as by any value, or worth of them should binde the Lord to re∣compence them? especially with such a transcendent excellencie, and waight of glorie, as is that of the king∣dome of heauen? I might be infinite in this kinde, but abstaine purposely from prolixnie. Heare we now the reasons brought by our aduersaries to stablish the me∣rit of good workes, done in grace.

The Text now in hand, is as oft, as any alleadged; whence they must thus reason; if GOD shall reward euery man according to his workes, giuing to those which continue in well doing, eternall life, verse 7. then are good workes meritorious of eternall life; but the first is true, therefore the second also. Ans. The con∣sequence is not good; for though GOD giue eternall life, to those that continue in well doing, yet followes it not, that well doing deserues eternall life: neither doth this place intimate the cause for which eternall life is giuen, but the qualification of the persons that shall haue admittance into eternall life; which breefe answere well weighed, brings much light to the con∣trouersie; for indeed the question is not, whether men continuing in well doing shall haue eternall life; which we grant, but whether such as are saued, are saued for the merit of their well doing. And in this whole que∣stion, there is a double enquirie to be attended: first, of the subiect or persons, to whom eternall life is gi∣uen; as also of their qualification; to which the an∣swere Page  204 is that it is giuen to such as by faith are vnited vn∣to Christ, and bring forth the fruits of faith, holy o∣bedience: secondly, of the cause for which it is giuen; to which the scripture neuer makes other answere then this, for the merits and obedience of Iesus Christ ap∣prehended by faith. Workes are Regula retributions•, non causa mercedis: and if in any place, there be any thing said to the contrarie, it is spoken according to the tenour of the legall couenant; not after that coue∣nant of grace which is made with vs in the Gospell; where the condition is altered: for whereas the Coue∣nant of workes runnes thus; doe this and liue; the Co∣uenant of grace hath this condition, beleeue and thou shalt be saued: Instance. But in the giuing of eternall life, according to the Couenant of the Gospell, saluation is said to be giuen according to workes; as here. Ans. True, according to workes as testimonies of Faith, not for workes as causes of saluation; and in a word, that we may see this answere to fit this place, consider the drift of the Apostle, in alleadging this prouerbiall sen∣tence, as I may terme it: hee had called the day of iudgement, a day of declaration of the iust iudgement of God; and in these words renders a reason of that ap∣pellation; and shewes withall, how the Lord shall de∣clare the equitie of his proceedings, in accepting some to saluation, reiecting others to damnation: the Lord shall declare his iustice and equitie hereby; by giuing to euery man according to his workes, as the best meanes to declare the truth of faith, hidden in the heart, and the certainest euidences of infidelitie lurking in hypocrites.

But let vs heare what they obiect further, against this exposition, labouring to proue, that saluation is giuen according to workes, not onely as testimonies of Faith, but as causes of eternall life. Obiect. The scrip∣ture Page  205 testifieth that the heauenly reward is giuen accor∣ding to the measure and proportion of workes and la∣bour; therefore good workes deserue euerlasting sal∣uation: and eternall life is giuen not onely according to workes as testimonies, and fruits of faith, but for workes as causes of saluation. Ans. To omit that the places alleadged to this purpose, are for the most part impertinent to the purpose, I answere, that the scrip∣ture, where it speakes of proportioning glorie to our labour, meanes it not of the substance of eternall life simply: how then? Ans. Themselues haue a distincti∣on fit for this purpose; for thus they distinguish of e∣ternall glorie, th•t it is eyther essentiall, or accidentall; the first they call Auream, the crowne; the second Au∣reolum the crownet: that is, an emminence of glorie greater then other, according to the excellencie, and measure of their workes.

Now for the substance of eternal happinesse it comes vnto vs as an inheritance, and by right of Adoption in Christ, or if by purchase, rather Christs then oursr: but for the measure of glorie it is indeed proportioned to the measure of sanctification, and obedience here per∣formed; yet not so, as if the best measure or degree of glorie, were deserued by the greatest measure of obe∣diences: but onely for the promise and bounty of our heauenly Father; and our Diuines in this controuer∣sie, to shew that this proportion of glorie, ariseth not from any proportionable worth of our labours, vse this similitude: as if some wealthy king, should out of his bountie to some choise of his subiects, whom in his loue he meaneth to aduance aboue others, propound ten seuerall prises, the least of them equalling the va∣lue of a kingdome; on these tearmes, that he that comes first to the goale, should haue the greatest, he that seconds him the second, and so in order; the Page  206 race being ended, the seuerall rewards are, and may be said to be giuen according to their running, and pro∣portion of speed therein, and yet it were fondly con∣cluded, that they by their running deserue such re∣wards, &c so the application is easie.

[Obiection.] But yet they obiect on this manner; if good workes be in the day of retribution respected onely as testi∣monies of faith, not as causes meritorious of saluation, then must it follow, that sinnes also are regarded onely as signes of infidelitie, not as causes of damnation, but the Apostle, in this and the like scriptures, alleadgeth sinnes, not only as signes of infidelitie, but as effectuall causes of damnation, Ergo, &c. Ans. Some Diuines graunt the consequence, and deny the assumption, yeelding, that in these scriptures no more is affirmed, then that euill workes are the rule, not the cause of damnation: not but that sins are also causes effectuall of damnation, as other scriptures teach plentifully, but that this is all, that these scriptures affirme; yea & some haue gone so farre, (prestent ipsi) as to say, that infideli∣tie onely damnes; which they thus explane, desiring to be vnderstood, as speaking of the euent, not of the na∣turall desert of other sinnes.

And as they explane themselues, their words haue some truth, though perhaps impertinent to the argu∣ment in hand; for it is true, that there is no sinne, in the euent, seuering from saluation but what is not re∣pented of, and for pardon whereof, the committer hath not apprehended satisfaction in Christ; it being the Lords promise, that the sinnes of a beleeuing penitent, shall be all pardonable vnto him. But secondly, I an∣swere, by denying the sequell; and that, partly in respect of the great desparitie betweene the two; partly also by explanation of the Apostle; good works are respected onely as testimonies of faith, not as causes deseruing Page  207 saluation: because indeed they are signes of faith, and by reason of their imperfection, can be no meriting causes of saluation; euill workes are regarded both as signes of infidelitie, and as causes of damnation; hauing in them a nature to deserue endlesse torment, being committed against an endlesse maiestie: And this is the same, that the Apostle teacheth, Rom. 6.21.22.23. where hauing proposed the contrarie issues of sinne, and Gods seruice; of sinne, shame and death; of obedi∣ence, holinesse and saluation: ver•e 23. as it were pur∣posely to cut off all such reasonings from paritie, thus concludes; the wages o• sinne is d ath: but eternall li•e is the gift of God: as if hee should say, though it b• true, that death followes sinne, and life holinesse, yet follow they not from like principles: for death fol∣lowes sinne, as a deserued stipend; life holinesse as a free gift of God, in respect of his promise; and of the first obiection thus farre: in the rest I will be more breefe.

Their second reason is drawne from those places, where eternall life is called a rewardt: Ans. First, that it is so called not properly, but by Analogie: because as wages followes worke; so life eternall holinesse: hence called the ende properlieu: therefore also the terme sometimes put to signifie any free blessing giuen of bounty, without respect to meritvv: secondly, there∣fore the Apostle makes a double kinde of reward; one properlie so called, another analogicallx, besides that the place cited, speakes rather of accidentall, then of essentiall glorie.

Their third reason, from those scriptures that testifie life eternall to be so giuen to good workes, that the workes are said to be the reason why eternall life is gi∣uen, as Mat. 25.34.35.

Ans. Who knowes not but these coniunctions Page  208 (for) &c. serue to intimate any argument, as well as the cause: Ex. If I should thus say, Sommer is neere, for the figgetree sprowteth: the tree is good, for it beares good fruit; who sees not but my (for) shewes rather the effect, then the cause? secondly, these words seeme to be a reason, not so much of their admission, as of the cause of their admission into life eternall: the kingdome is prepared for you; for you haue shewen by workes, that you were chosen to life: so that which is obiected from paritie of Reason, in the first contrarie, see the answere to the first obiection.

Fourth reason, from those places where reward is said to be rendered to good works of iustice, as 2 Thes. 1.7. 2 Tim. 4.8.

Ans. Iustice of God sometimes signifies the truth of God, and his fidelitie in performing promisey: and so in iustice, that is, in respect of the promise of God, and his truth therein, reward is rendered to our labours: and if in any other scripture saluation is said to be giuen as of iustice, it hath relation to the merit of Christ, not to any desert of our owne.

Fift reason, from these scriptures wherein is mention made of our worthines, 2 Thes. 1.5. Luk. 20.35. Apoc. 3.4.

Ans. Neither these, nor any other scripture speakes of any worthinesse of vs before God, by reason of our workes; but how worthy? first, by acceptation in res∣pect of Christs worthinesse imputed vnto vs: secondly, comparatiuely vnto men, that haue neglected holi∣nesse, and withdrawne themselues from the crosse; o∣ther reasons will be more fitly answered in their seuerall places, and of this question thus farre: other particu∣lars of this verse will be best explaned in the explicati∣on annexed by the Apostle.

IN these verses the Apostle drawes out into particulars, that which hee hath summarily set downe in the former. Now whether these sentences be legall, or euangeli∣call it matters not much to en∣quire; for rightly explaned, they haue their truth in the Gospel; their drift is to proue by particulars, the generall before laid downe: God shall giue euery man according to the qualitie of his workes continuers in well doing, shall haue life eternall, men ob∣stinate in euill doing, indignation and wrath. Hence might be obserued, what before was touched, that the rule of recompence are the workes of men; they are Regula, though in good workes, not causa, vt supra: Reason also was before giuen; because the end of the last iudgement, being to iustifie vnto the very wicked, both men and Angels, the equitie of Gods secret iudge∣ment, workes seeme the best outward euidences of faith, and infidelitie.

*To them which by continuance, &c.] Wherein are two things: first, how they are qualified that are ad∣mitted to life eternall: they are such as continue, &c. secondly, the blessed issue of a man thus qualified; life eternall.

[Obser.] Now whereas the heyres of life eternall must thus be qualified, wee may collect, the necessitie of good workes to the attainment of saluation, such and so ab∣solute, as who so wants them shall neuer be sauedz: vnderstand it of growen men, that haue opportunitie: and thus farre Papists and wee agree: the question be∣tweene vs, is, how they are necessarie; whether necessi∣tate causae, or necessitate presentiae, that is, whether as cau∣ses procuring by their merit saluation, or as antece∣dents onely, and as it were dispositions in the subiect, which if they were absent, life eternall should not be giuen. The former is that which Papists defend, and wee haue before confuted: the latter we acknowledge, God hauing required them, first, as testimonies of thankefulnes, for the grace of redemptiona: second∣ly, as euidences of faith, to the stopping of all slaunde∣rous mouthesb: thirdly, as meanes to draw others to Christ, by our vertuous examplec: in a word, accor∣ding to that olde saying of Bernard, as via regni, not as causa regnandi: as the way to the kingdome, not as causes of raigning.

[Ʋse 1] The more to blame are Papists, so falsely to slander vs and our doctrine, as enemies of good workes, which wee euer call for in the life of a Christian, though we exclude them from power of iustifying: yea and as our Sauiour, so we teach, that except our righteousnesse exceed the righteousnesse of the Scribes and Pharisees, our good workes the workes of Papists; wee shall ne∣uer enter into the kingdome of heauen: and as this a doctrine tending to liberty? or enemie to good works? Page  211 yes, (say they) for except men be perswaded, that they shall by their good workes deserue heauen, they will neuer be drawne to good workes. No? is it not a sufficient spurre to obedience, that God hath so freely chosen vs to saluation, redeemed vs by his sons bloud, promised a glorious recompence to be giuen of grace, except they may also merit it at the hands of God? such mercenarie obedience beseemes slaues, not sonnes; such thoughts of pride, what shew they but a loathnes to be beholding to the Lord for saluation? as if they would none but what they pay for.

Come wee now from their slaunders, to our peo∣ples [Ʋse 2] negligence; whose hypocrisie hath brought that staine of solifidians, vpon our doctrine of iustificati∣on by faith onely: a company of such hypocrites in the Church of GOD: and what maruell? (when Saul also was amongst the Prophets, and Iudas numbred with the twelue?) that professing to know GOD, and beleeue in Iesus Christ, in their workes denie him; so abhominable, disobedient, and to euerie good worke reprobated; faith onely iustifies, what neede good workes? surely to iustifie thee they are neede∣lesse, and fruitlesse; but to approue thy iustification to thy selfe and others, good workes are needfulle: if a man say he hath faith, and hath no workes, can that faith saue him? Consider the Saints of God, and see whether faith that iustified them before God, was not fruitfull also by good workes amongst menf: Abra∣hams faith, was it not a working faith? Rahabs faith, was it not a working faith? and surely, what euer men talk of their good faith to God, if thy want good workes of obedience to God, and loue to men, they confute by their life, what they professe with their tongue.

And therefore, let vs all that haue by grace re∣ceiued [Ʋse 3] to beleeue in GOD; be carefull to shew forth Page  212 good workes; that wee be not vnfruitfullg: It is an holy truth, that fire and water may as well agree, as faith and workes concurre in the act of iustifying; and as easily may heate be seuered from fire, or light from the sunne, as good workes from faith in the life of him that is iustifiedh. Their vses might at large be showne, but that I see still the vo∣lume grower greater, then mine opinion: they serue to assure vs of our election, and callingi: secondly, to adorne the doctrine of our GOD and Sauiourk: thirdly, to stop the blasphemous mouthes of the faithlessel: fourthly, to winne euen aliens to the truth, &c.

[Obser.] I might here also note the necessitie of perseue∣rance in holy obedience; yea, though persecutions arise, to this end that wee may enioy saluation; how often is that iterated by our Sauiour? hee that con∣tinues to the end, it is hee that shall be saued; againe, be faithfull vnto death, and I will giue thee the crowne of lifem: and if any man withdraw himselfe, my soule shall haue no pleasure in him, Heb. 10.38.

[Vse.] And would to GOD those 〈 in non-Latin alphabet 〉, diary dewy Christians, whose goodnesse is dissipate as soone as euer the sunne beholds it, would conscionablie remember itn: to desist from good beginnings, is farre worse then neuer to haue begunneo: they loose what they wrought; and what euer they haue done, is in vaine vnto them, Gal. 3.4.

[Obser.] Seeke glorie and honour.] So then the obseruation hence is easie, that it is lawfull in obedience to haue respect to the ende of obedience, as a motiue stirring vp to all holy dutiesp: neither is it for nothing, that it pleaseth the Lord to propound it in the promise, to the end to quicken our dulnes, &c.

[Vse.] And it is but a slanderous cauil that Papists haue Page  213 against vs when they affirme vs to teach, that it is vn∣lawfull f•• vs to wo•ke intuitu mercedis: this in deede wee teach, that our principall end and motiue, ought not to be the reward, but Gods glorie. Reasons, for this were to subordinate the Creator to the creature, and to seeke to our selues: secondly that though there were no reward, or happinesse promised, yet ought wee to performe dueties enioyned: for the princi∣pall motiues to all obedience, ought to be:* first con∣science of dutie: secondly, loue of Gods maiesty: third∣ly, zeale of his glorie.

Eternall life, glorie, honour, peace, &c.]* This is the issue, and end of obedienceq: of which blessed issue to speake as it deserues, what tongue of men or An∣gels is abler? a little part of it here obtained, how passeth it all vnderstandings? and vvho can vt∣ter the sweetnesse of that peace of conscience, and spi∣rituall reioycing in GOD, which himselfe hath ta∣sted? but sure, if the beginning be so sweet, what shall the fulnesse be? What delight is it to a Christian soule, in this Tabernacle of the bodie, but euen, as in a glasse, to behold the face of GOD manifested in Ie∣sus Christ? how glads it a child of GOD, when hee can but in the least measure, maister his corruptions? and how ioyfull, when hee hath occasion to mani∣fest the sinceritie of his affectionate loue to his ma∣ker and redeemer? &c. which graces when they shall be perfected, and wee freed from all grieuances in∣ward and outward, what accesse (imagine wee) shall come to our happinesse? note what the Scripture speakes to set out the excellencie of this happie estate; first, by perfection: secondly, varietie: thirdly, perpe∣tuitie of all good things: fourthly, by absence of all things that can in the least measure impeach our hap∣pinesse.

[Vse 1] Where are they then? that cry out, it is in vaine to serue God, and vnprofitable to keepe his commande∣mentst? Oh, had they euer but tasted the sweet com∣forts, that are in the very workes of religion, and that heauen vpon earth, the feast of a good conscience, could they thus speake? or if the Lord vvould set them as hee did Moses, vpon some Neboth, to behold but the face of the heauenly Canaan, how would it rauish their thoughts and affections; and make them say there were no life to the life of a Christian, that here hath the first fruits, and vpon certaine e∣uidences, expecteth the full haruest of happinesse.

[Vse 2] And let it be our comfort amidst all the discou∣ragements of this life; that wee know, that vvhen once the earthly tabernacle of this bodie is dissolued, wee haue a building of God, not made with hands, but eternall in the heauens, 2 Cor. 5.1.

SEe we now the contrarie qualitie, and issue of an obstinate sinner; his de∣scription is first to be considered, then his issue.

They are set out by foure proper∣ties: first, contentious: secondly, [Obser.] dis∣obaying the truth: thirdly, obaying vnrighteousnesse, fourthly, working euill, and exercising it as it were a trade.

Now contentions they are called especially in re∣spect of their vaine iangling against Gods truth, as vnwilling to let the light therof shine to their heartsu: and this humour of wrangling, this spirit of contra∣diction, ariseth, first, partly from that naturall enmi∣tie that is betwixt carnall wisedome, and that of Gods spiritvv: secondly, partly from vaine gloriex: whiles they hold it a point of wit, to be able to reason against the plainest truthes: and thirdly, from an euill consci∣ence, desirous to maintaine peace in euill, which know∣ledge and yeelding to the truth cannot but disturbe, Ioh. 3.20.

Now if there be any truth so clearely euidenced, that they cannot but acknowledge it, yet in this second Page  216 they shew their rotten harts: they yeeld no obedience theretoy: and this is the diuels policie, if hee cannot blind the eyes of the vnderstanding, that the light of the glorious Gospell of Iesus Christ may not shine vn∣to themz, if that succeede not, yet labours he to keep in wilfull disobediencea: but which yet increaseth their wickednesse, they not onely withhold obedience from the truth, but willingly yeeld obedience to vnrighte∣ousnesseb: seruants of corruptionc: obay sinne in the lusts thereof; sinne sitting in their hearts, as the Cen∣turion in his house, bidding one goe, and hee runnes; another come and he comes.

To which adde the last, and you shall haue a wicked carnall man in his coulours: he is ordinarie in the com∣mitting of sinne, that is his traded: as the fountaine casteth out her waters, so they their malice: how eui∣dent those notes of vnreformed, and damnable sin∣ners are amongst vs, it were long to speake, and is dole∣ful to consider. This onely let all such wrangling, re∣bellious workers of wickednesse consider, their pre∣sent estate and future miserie; that if it be possible, they may rid themselues out of the snare of the diuell, of whom they are taken, to doe his wil; surely, saith Iames the wisedome that is from aboue is 〈 in non-Latin alphabet 〉e, and as it is saidf, that Kings should not open their mouths against Christ, so is it true of all Gods children, they labour to captiuate euerie thought to the obedience of Christg, and though they faile in many particulars through frailtie, yet this they can say; sinne raignes not in themh; neither walke they after the flesh, but after the spirit, Rom. 8.1.

Well, see we secondly the end, issue, and iust recom∣pence of such obstinate sinners.

To such shall be indignation, and wrath, tribulation and anguish.

Note here how thicke the Apostle lets come on with vengeanee against such sinners; [Obser.] not content with once naming, or denouncing Gods wrath, hee iterates it in a Rhetoricall exaggeration; reade the Text; com∣pare also, Psal. 11.6. Mar. 9.43.45. such changes and armies of sorrowes hath the Lord prouided for all the vngodly. Reasons thereof seeme these, first, to teach that no sinne is little: secondly, to rowse vs to conside∣ration of our naturall miserie, and to melt our heartsi: thirdly, that wee might hunger and thirst after recon∣ciliation by Christk: fourthly, to deter vs from practise of sinne.

Now hence let vs learne, rightly to poyse the waight of our sinnes, in the balance of the sanctuarie: and by the fearefull issue and afterclaps that they bring, iudge how haynous they are in the sight of GOD: can wee thinke them little, that prouoke the fierie, and furi∣ous wrath of the Lord? or that cast vs into such into∣lerable anguish and tribulation? it is the folly of carnall men, euer to little their sinnes: because commonly they measure them by the smalnesse of the matter wherein they offend: a little recreation on the saboth, &c. Now brethren know wee, that sinnes are to be esteemed ra∣ther thus; by the measure of malice in the heart, from which they proceede, then by the small matter where∣in we offendl: a small matter it seemes, to gather a few stickes vpon the sabboth; but yet the presumptu∣ousnes of the offender made it great in the eyes of God: secondly, by the greatnesse of the person whom wee offend, that is, the maiestie of God: thirdly, the price of the Ransome; the bloud of God himselfem: fourth∣ly, the waight of vengeance, whereinto they plunge vs: yea, and marke, how the smalnesse of the matter may aggrauate the sinne; for how great contempt of Gods maiestie shewes it? when for a trifle, a man will incurre Page  218 his displeasure; to transgresse for a peece of bread, as the iust man speakes.

[Ʋse 2] And this should be as a bridle vnto vs, to restraine vs from sinning against the maiestie of God, who shall dwell with continuall burnings? or who can beare the fierie wrath of the Lord? Nahu. 1.2.3.4 &c.

[Obser.] It may not be omitted, that the Apostle iterates the denunciation of Gods vengeance to our transgressions: and such repetitions are neuer idle in the scripture, but as Ioseph speakes of Pharaohs dreames, they are dou∣bled, because the thing is decreed with God, and the Lord hastens to performe it, Gen. 41.32.

[Ʋse 3] And would God this perswasion of the certaintie, and speedie execution of threatned vengeance, could sinke into our hearts: but how seeme we vnto our people to mocke, when we presse these thingsn? and how doth euery man almost, blesse himselfe in his wickednesse? perswading himselfe, that he may haue peace, though he walke after the stubbornnesse of his owne hearto: and euer we think our maister delayes his commingp: Oh, saith the Apostle, be not deceiued; no whoremon∣ger, drunkard, &c. hath any inheritance in the king∣dome of Godq: and let no man deceiue you with vaine words; for such things sake, commeth the vvrath of God vpon the children of disobediencer. And thus much of this period.

NOw followes a reason, prouing the Lords impartialitie, both in mercie and iudgement: 〈 in non-Latin alphabet 〉, whether Iew or Gentile, it matters not, if they obay, they shall liue, if they be rebel∣lious, they shall perish. Reason, from the propertie of the Lord; with God there is no respect of persons; explained, verse 12. especially in that part that respects punishment.

It may be demanded, [Explanation.] what it is to respect or ac∣cept persons? Ans. By person or face, as some reade agreeably to the phrase of scripture, wee must here vn∣derstand, not simply men themselues, but their out∣ward condition, and qualitie, as countrey, sexe, wealth, pouertie, friendship, enmitie, and whatsoeuer outward thing impertinent to the cause: to accept or respect persons, is, when a man is moued to reward or punish, onely by these and the like outward circumstances, so that the meaning, as I take it is this: that the Lord, in his iudgement, respects no man according to his outward condition, or state; as nation, parentage, pouertie, wealth, &c. But whosoeuer hee is, Iew or Gentile, male or female, poore or rich, bond or free, that feareth God and worketh righteousnesse is accep∣ted with hims: and whosoeuer workes euill, is with∣out partialitie punished, Iob. 34.19.

Now the vsuall inference of Papists hence is this, that therefore there is no such absolute decree of ele∣ction or reprobation as wee teach; whereby the Lord Page  220 chuseth one to saluation, and refuseth another, of his meere 〈 in non-Latin alphabet 〉, and free power and right he hath ouer all, but that the decree is respectiue, to different beha∣uiours foreseene: Reason, otherwise God shall be a re∣specter of persons. Ans. It followes not: for though herein vnequall things be giuen to equall persons, yet is not the Lord moued hereto with any externall cir∣cumstances, such as before are mentioned: second∣ly, it is a sound rule, that schoole-men giue, that in gratuitis acception of persons hath no place;* neither is hee guiltie of accepting mens persons, which prefers one before another, in things which dutie bindes not to giue: acception of persons is opposed to iustice, and hath place onely in things giuen as of debt. Exemp. that God giues grace to one sinner by calling, denies grace to another, here is no acception of persons; for God is not bound to giue to eyther, but of free mer∣cie and grace giues to one, what hee iustly denies to another, being bound to neithert: this easily applyed to the purpose.

Hauing thus cleared the meaning of the text, see it verified in the Lords owne practise; the Lazars po∣uertie hindered not his saluation; neither the rich mans pompe free him from damnationv: It was no impeachment to Cornelius that he was a Gentile, nor immunitie to any, that hee was a Iewe; Saules scep∣ter was no shelter from Gods wrath, nor Dauids sheep∣hooke an hold-backe from Gods blessings: Esaus eldership remoued not Gods hate, nor Iacobs minori∣tie hinder his loue, &c. What needs more words? sith the Apostle pleaseth to instance in one part, fol∣low wee his steps, and tell mee who euer perished in obedience, or prospered in rebellion? God spared not the Angels for their excellencie, nor the olde world for their multitude, nor Ierusalem for faire buildings, Page  221 nor Saul for his personage, nor Absolon for his beau∣tie, nor Sodome for her fatnesse; but all these perished equally for disobedience.

And what may this teach vs? first comfort in our [Ʋse 1] meane if wee be such as feare GODvv: it is not en∣quired how wealthy or honourable, how olde or young, how learned or vnlearned, but how obedi∣ent, &c.

Terrour in euill doing, and filiall feare in all our [Ʋse 2] carriage, what euer our personall qualities arex: it is not Gentrie, nor Lordship, nor kingdome, that can steede thee, if thou be a transgressory: GOD accep∣teth not the person of Princes, nor regardeth the rich more then the poore, seeing they are all the worke of his hands: Now Lord, that we could thus perswade our selues: and that wee could euer consi∣der, how impartiall a iudge wee shall all one day stand beforez: that Princes could thus thinke their swearing, epicurisme, whoredome, sabbath breaking, &c. layes equall guilt vpon them, as vpon others, if not greater, because exemplarie, &c. but what times are we fallen into? wherein greatnesse and smalnesse, riches and pouertie, profession and Atheisme, are made so many exemptions from obedience, and taken as dispensations for wilfull transgressions: the poore man thinkes his pouertie will excuse his pilfering; the rich, that riches shall beare out his oppression, &c. Now had wee grace to remember that great day, when wee shall stand before GOD, stript of all our perso∣nall qualities, and regarded onely according to our workes, how much of this libertisme would be abated? But let vs see other vses.

Thirdly, we are here taught, to imitate the example [Ʋse 3] of this great iudge in all estates and conditions, where∣in the Lord hath placed vs; and you shall obserue Page  222 this dutie pressed by the Scriptures, to euerie estate and cond•tion of men; to Iudges and Magistratesa; you shall haue no respect of persons in iudgement, but shall heare the small, as well as the great, not feare the face of the mightie, nor esteeme a poore man in his causeb: not fauour the person of the poore, nor honour the person of the mightyc: and would God we had not iust cause to complaine of our lawes, in respect of their execution, as Anacharsis did of those of the Scythians; that they were like Spyders webbes, the great flyes breake through, and the smaller onely are holden.

Secondly, to Ministers vrged with straite charge and adiurationd: that they thus walke as in all parts of their ministerie, so especially in reproofe of sinnes; obseruing these things without preferring one before another, and doe nothing partially.

Thirdly, to common Christians, that they haue not the faith of GOD in respect of personse: &c. Where the forme of such regard to persons is expres∣sed, and reasons of dehortation giuen; first, God hath chosen: secondly, rich in faith: thirdly, heyres of the kingdome; fourthly contrarie is sinne. But hereof thus farre.

NOw followeth the proofe, and expla∣nation of what was generally pro∣pounded.

They that sinned without the Law, &c.* This seemes a paradoxe; no Law and yet transgressionf? and euery sinne is an anomie, the breach of some Lawg: Ans. It is true, where there is no law at all, there can be no transgressi∣on; but of lawes of God wee may thus distinguish, ac∣cording to the different manner of their deliuerie; there is a law written, and there is the law vnwritten: which commonly we call, the law of Nature: written in euerie mans heart: they differ not in substance, but in circumstance touching manner of deliuerie. The meaning of the words then is this, they that sinned with∣out the law written, shall perish without the law written, that is, without imputation of the writing of the law; that shall lay no more guilt or aggrauation on their consci∣ences, in as much as the Lord vouchsafed not that mer∣cie vnto them; neither requires more of any, then hee committed vnto them: but see wee the obseruati∣ons.

First, hence it is easily collected, that euen such as sinne of inuincible ignorance, [Obser.] in respect of the scrip∣ture, are for their sinnes culpable of damnation, Luke 12.47.48.

Reasons: first, God made man righteoush: second∣ly, amongst no people leaues himselfe without testi∣moniei: Page  224 hauing laid open before euerie mans eyes, the great booke of his creaturesk, and giuen them Reason, and vnderstanding, whereby, in discourse, they may arise from the creatures to the Creatorl, euen in things knowne naturally, there is in all, eyther ma∣litious corruptionm; or wilfull omission, Rom. 1.21.

[Vse.] Whence it is as easily inferred, that the plea of ig∣noramus, will not serue turne at the day of reckoning and accounts; especially for vs in the Church, to whom the law written hath been committed: surely, if any should be excused for ignorance, it should be the Gen∣tiles: and euen they sinning, perish: and yet, euen this the best pillar of hope and confidence, our poore peo∣ple haue; and heare what a company of Figge leaues they haue sowed together, to hide this their nakednes: first, one saith he hath that knowledge that GOD hath giuen him: Ans. Not so: for hee gaue thee more in Adamn: secondly, Gods gifts are to be measu∣red, according to the meanes vouchsafed: and meanes plentifull haue been granted vnto our people, which if we refuse to make vse of, we cannot blame God for not giuing, but our selues, for not receiuing what the Lord tendered vnto vs.

A second, pretends multiplicitie of worldly businesses, Ans. See Luke 14.18. Mat. 6.33. Pro. 8.18.

A third, not booke-learnd: Ans. First, the booke of the creatures lyeth open: secondly, the fault thine owne: thirdly, euen without booke-learning, may a comfortable measure of knowledge be attained by attendance to the publike ministerie, conference, prayer, &c.

A fourth, obscuritie of Scriptures; which yet are plaine: first, in things necessarie: secondly, to Gods chil∣dreno: thirdly, hauing will to vnderstandp: fourth∣y, and vsing the helpes the Lord hath prouided, Page  225 Ier. 3.15. Mal. 2 7. Ephes 4.11.12.13.

A 〈◊〉 that their guides shall answere for them. Ans. Not if they haue beene skilfull, and industriousq, se∣condly, if blind or malicious seducers, they shall pe∣rish with thee but not without thee. Mat. 15.14.

Reasons de••ading ignorance: first, that none ex∣cuseth, no not inuinc•ble whollyr: secondly, no seruice done in ignorance, pleaseth God, thou•h done in grea∣test heate of deuotions: thirdly, ignorance makes vas∣sals of Sathant: fourthly, excludes from saluation, Ioh. 17.3. 2 Thes. 1.8.

Shall peri•h without the law.] That is vvithout imputation of the breach of the law as it vvas writ∣ten.

Now here it may be demanded, whether the breach of the whole Morall law, shall not be imputed to the Nations, to whom it was not committed in writing? but onely the breach of so much as was knowne vnto them by that diuine light, that remained to them af∣er the fall? Ans. I take it yes; that euerie breach of euerie Morall precept, is imputable to euerie child of Adam, Reason, because wee were all created in him righteousu, and had by creation the knowledge of the whole law Morall, Col 3.10.

It may againe be demanded, whether infidelitie in respect of the Gospell, shall be imputed to the Gen∣tiles, vnto whom it was not reuealed? Ans. I thinke no; because, that is no doctrine knowne by nature, neither had Adam the knowledge thereof reuealed vnto him; but by especiall grace, after the fall, when he stood in esteeme of a priuate person.

And they that sinned in the Law.] That is, the Iewes to whom the perfect Doctrine of the law was renewed in writing shall be iudged by the law, &c. quatenus, it was written, and redeliuered vnto them.

[Obser.] Now these two positions compared, afford this ob∣seruation: that where are lesse meanes, shall be lighter vengeance, where greater meanes of knowledge and o∣bedience, heauier damn•tion for transgressionvv: easi∣er for Tyrians, and Sydonyans, Sodomites, and Go∣morheans, then for the people of Capernaum, Cora∣zin and Bethsaida. Reason, because to them fewer, to these greater meanes of repentance vouchsafed.

Meanes are of two sorts; first, out•ard, as crea∣tures, scriptures, preaching, sacraments, afflictions, &c secondly, inward, naturall reason, wit, capacitie, Arte, &c. acquired by education, 2. supernaturall, the spirit of God, the best schoolemaister.

Reason; as sinnes haue more or lesse of wilfulnes, so are they more or lesse haynous in the sight of God*: secondly, euen humane equitie requires little, vvhere little; more, where more is committed. Luke 12.48.

[Ʋse 1] Now I would our people would take this doctrine to heart, that, comparing themselues with their forefa∣thers that liued in the times of darknesse, and igno∣rance, in the midst of this glorious sunneshine of the truth, please themselues in this, that they equall their predecessors in knowledge: our fathers (say they) had not halte that preaching, or knowledge that wee haue attained: and yet no doubt, were many of them saued. To which wee may answere; that how so euer their little knowledge, and more affection, might steed them: yet shall it not suffice vs, to attaine to their mediocritie; in as much as the Lord hath dealt more bountifully with vs, in vouchsafing vs more plentifull meanes of knowledge, then he granted them; and ther∣fore may iustly expect at our hands greater measure of fruits, then at theirs: to whom men commit little, they require the lesse; to whom more, they expect more*: and that might serue them for saluation, Page  227 which shall not steede vs.

Secondly, let vs all be admonished, to be in some [Ʋse 2] measure answerable to those meanes the Lord hath vouchsafed vnto vs; compare our selues with the Gen∣tiles, that were before Christ; with our forefathers in times of Poperie; with Turkes, Pagans, Papists at this day; with other congregations in our owne Church; and wee shall see, the Lord hath been rich in his grace towards vs, in respect of them; and let it be our shame, that they should outstrip, or keepe pace with vs in obedience: so for personall gifts, as wit, memorie, leasure, &c. know we, that according to our meanes, the Lord expects a proportion of knowledge, and practise: neither will it suffice, that we equall others of lesse meanes, &c.

Thirdly, let no man swell with conceit of his great [Ʋse 3] meanes, or abundance of knowledge: greater cause of humiliation, then of pride, haue all such: in as much as the Lord expects a greater measure of obedience from them, then from others: apply these things.

Before wee passe from this place, it shall not be amisse to propound one doubt, that perhaps may dis∣quiet weake consciences: shall they all perish that sin in the law? and that sinne without law? who then shall be saued? Ans. To this the answere is, that the Gos∣pell points at a remedie for this rigour of the law; these sentences are legall, and the Gospell onely re∣ueales exceptions: such as these: first, except Christ satisfie: secondly, except faith apprehend his satisfacti∣onz: and thus must all legall sentences be vnder∣stood.

It was the Apostles discretion, [Obser.] to conceale these Euangelicall exceptions, because hee here dealt with men puft vp with conceit of their owne righteousnesse, Mat. 19.17.

[Ʋse.] And it warrants the like wisedome and practise in a minister, whiles he is to deale with iust•c•aries men vn∣humbled in respect of their vnrighteousnessea: words of comfort must be ministred in season: Isay 50.4. vvhich season may as well be preuented, as ouershipt.

THese three verses included in a paren∣thesis, containe answere to obiections that might be made out of the twelfe verse. As first, whereas Paul had said, that the Iewes, sinning in the law, should be iudged and condemned by the law: the Iewes might thus except; that they are hearers of the law, and therfore not culpable of iudge∣ment, by the law: Ans. The Apostle answeres to the consequence: though hearers, yet not therefore free from the sentence ot the law; reason, for not the hea∣rers, but the doers of the law shall be iustified; hea∣ring sufficeth not, except there be doing also; the Gen∣tiles plea for themselues, is also propounded and an∣swered, ver. 14 as we shall anone see.

For the meaning of the words, shall be iustified, it Page  229 may be demanded what is here meant by iustifying, whether absolution and acquitall from guilt of sinne, and acceptation for righteous: or rather being made righteous by inherent iustice. Rhemists here triumph ouer vs as making iustification, in this and all other places, to signifie nothing else but acquitall from sinne, and acceptation for righteous. Ans. Wherein first they slander vs; for none of vs teach that to be iustified al∣wayes signifieth to be absolued from sinne. Vt supra in Capite primo. ver. 17. Neither in this and other like le∣gall sentences, vrge wee that signification of the word; but to be iustified, we say in the tearmes of the law, sig∣nifies to be righteous by inherent iustice; and accor∣dingly to be accepted as iust in the sight of God: now whereas they hence inferre, that therfore good works iustifie a man in the sight of God, and to that purpose alleadge this place, the doers of the Law shall be iustified. Ans. Wee answere, that this sentence is to be vnder∣stood hypothetically; that is thus; that a man shall be iu∣stified by the workes of the law; if he do the workes of the law; as the law prescribes them to be done; & this is indeed the drift of the Apostle, as appeares to any man reading the place with attention, and iudgement: not simply to shew how a sinner is iustified before God, but to shew what is requisite to iustification, according to the tenour of the law: to wit, not the hearing onely, but doing; and that in such sort, as the law prescribes: and so we say, that if there be any man that shall bring vnto the Lord the perfect obedience of the law, of his owne performing; that man shall be iustified, yea and saued by his workes; but in as much as no man, ney∣ther naturall nor regenerate, can so fulfill the law as the law requires, therefore still wee conclude, that a man is iustified by faith without the workes of the law. Thus much of the meaning: see now the instructions.

[Obser.] And hence first may be collected, that the bare hea∣ring of the law, sufficeth not to iustification, in the sight of GOD; because it is so plaine, proofes needs not to be annexed: it hath truth both in law and Gos∣pell.

[Vse.] And it may be applyed to the ouerthrow of all that vaine confidence, that our vulgar people haue in the worke done of religion: as how see wee in common ex∣perience our people thinke it enough to saluation, that they keepe their Church, are baptised, receiue Sacra∣ments, say ouer their Pater-noster euening and mor∣ning? things that euen Atheists may performe, Luke 81 13.14.15. Iam. 1 2•.

[Obser.] But more specially here obserue, that the Couenant of the law requires perfect obedience to righteousnes and saluation, Mat. 1•.17. Gal 3.13.

In which obedience these things must concurre ac∣cording to the tenour of the law: first, that it be per∣formed by our selues, for the law reueales not the me∣diatour: secondly, it must be inward, as well as out∣wardb: thirdly, perfect in parts and degreesc: fourth∣ly, constant and continuall from the conception, with∣out the least interruption, through the whole course of the lifed: the least thought dissonant from the law, laying vs open to the curse.

[Vse.] Whence it will easily follow, against all iusticiaries: that no flesh can be iustified in Gods sight, by the works of the law, in as much as we are al transgressorse, which reason concludes as well men in grace as those in their pure naturalsf: this question will be more seaso∣nablie discussed in the processe of the Epistle; and ther∣fore I here passe it ouer: onely I say as Paul, Gal. 4.21. When hee had fully proued this point: tell mee saith he, you that will needs be vnder the law, and require righteousnesse and saluation thereby; do you not heare Page  231 the law? you must perfectly keepe the law in all points, if you will be iustified thereby; which if it be impos∣sible to fleshg, and wee haue all flesh, though min¦gled with spirit after graceh, why stand we out at the staues end with the Lord? refusing his gracious of∣fer of righteousnesse made vs in Christ Iesus. But to proceede.

HAuing answered what the Iewes might obiect, he now preoccupates the Gen∣tiles plea for themselues: he had said, that euen they that sinned without the law, should perish also without the law, verse 12. Some Gentile might here obiect, that not hauing the law, they could not transgresse; neither were culpable of iudgement; the Apostle answeres, that though they had not the law written in tables of stone, as the Iewes; in vvhich re∣spect they might be said not to haue the law: yet had they the knowledge of the law, in respect of the out∣ward workes thereof, written in their hearts, and this he proues: first; a facto, by their deede; they did the workes of the law, therefore knew it; secondly, from testimonie of conscience; accusing in breaches, ex∣cusing in obseruances of the law; therefore had some Page  232 knowledge of the law of God, and could not plead ab∣solute ignorances this the summe.

[Obser.] Now the first thing here obseruable is the periphrasis or description of the Gentiles; they vvere such as had not the law; that is deliuered to them in writing, or by speciall reuelation, as had the Iewes: Psal. 147.20. Ephe•. 2.12 Acts 14.15.16. &c.

And least any blame the iustice of God in this be∣halfe, know that the Lord is bound to no people, or person; that he vouchsafed the scriptures to the Iewes was his speciall mercie*: that he denied that mercie to the Gentiles, it was of his absolute 〈 in non-Latin alphabet 〉, whereby he may doe with his owne, what thinkes him goodk; no man hauing giuen him before. Rom. 11.35.

[Ʋse 1] Hence then it will follow, that at least in the dayes before Christ, there was no such vniuersall grace, as some now dreame of; whereby is giuen to euery man, sufficient grace to be saued if hee will; nor that then there was any such will of GOD, that all and euerie man should be saued; sith the law it selfe, that cannot saue those that trust thereunto, in respect of exact knowledge, was not vouchsafed vnto the Gentiles, much lesse the Gospell, wherein the mediatour of righteousnesse is reuealed, Ephes. 2.12. & 3. ad medi∣um. Act. 14.16.

[Ʋse 2] And this should incite vs of the Gentiles now to magnifie the grace of our GOD; that hath set open, euen vnto vs Gentiles, the doore of faith, Acts 22.22.

[Obser.] A second thing here obseruable is, the fact of the Gentiles, and the principle of their fact: they doe by nature the things of the law. For the sense of the words: least any Pelagian hence inferre a power in Nature, since the fall to fulfill the whole law: it shall not be a∣misse, a little to enquire the meaning, of what Paul here Page  233 speakes. The things of the law: indefinitely spoken, and is particularly to be vnderstood; for all they knew not, but some things prescribed in the law they knew, and practised; some worship they performed vnto God, and were strict obseruers of ciuill iustice, and honestie; as appeares both by lawes, enacted for obseruance of both, and by histories, recording the excellent ver∣tues of many heathen. By nature. Nature is here op∣posed, eyther to scripture, or to grace; and may thus be vnderstood; eyther that the things they did, they did by instinct of Nature, and by the dictamen of rea∣son naturall, without any direction from Scripture, or speciall reuelation; or else thus, by power of Nature, without any assistance of renewing grace; but the first sense seemes most pertinent; which sense standing, this Text is too narrow to inferre so large a conclusion, as Pelagius would hence inferre: for how will it hence follow, that there is in Nature since Adams fall, a power perfectly to fulfill the whole law, with perfor∣mance of outward and inward obedience in all things; because Paul here testifieth, that the Gentiles, by light of nature doe some outward workes prescribed in the law? What logicke, but Pelagian, would out of parti∣cular premisses, inferre so generall a conclusion?

That which wee may take notice of, [Obser.] for our instru∣ction, is this: how forcibly the diuine light of Nature inclined the Gentiles to obedience; something of pie∣tie and honestie they knew; and what they knew ma∣ny practised. I might be infinite in exemplifying their conscience of oathes, loue of parents, iustice, tempe∣rance, truth, &c. Histories are knowne to the learned, and let others reade the historie of Abimelechl, and call to mind what Paul speaketh of the incest amongst the Corinthians, 1 Cor. 5.1. [Vse.]

And it shall be the iust condemnation of many in Page  234 the Church of GOD, at that great day, that the Hea∣then by nature shewed more conscience of obedience, after their measure of knowledge, then those in the Church whom the Lord hath so plentifully instructed by his word, and dayly exhorted to obedience? what Christ speakes to the Iewes of his time, we shall one day see verified; the Niniuites, Queene of Saba, the hea∣then, shall rise vp in iudgement with the Children of the Church, and shall condemne themm. To reade of the extreame detestation of drunkennesse amongst the Lacedemonians, and see the bezelling of these swagge∣ring times; how, what they counted brutishnesse, our gallants call manhoodn: how makes it vs pittie those poore heathen, and loath those, that vnder the title of Christians, practise intemperance more then hea∣thenish? Lucretia, how priced she chastitie? that chose to redeeme it with losse of her life? and shall it not iudge those prostibula amongst Christians, that set sale of honestie and all womanhood? what should I speake of their hatred of briberie? reuerence or their priests, conscience of promises, religion of oathes? &c. sure∣ly what Paul speakes of one particular, wee may make more generall, such viciousnesse seene amongst vs, as was scarce named amongst them; many vertues ad∣mirable in them, whose very names are worne out a∣mongst vs, and their mention argued of noueltie; I say no more, but if Christ teach, that it must be grea∣ter righteousnesse then heathenish or pharisaicall, that shall giue admission vnto Gods kingdome, what hope of saluation haue those, that come not neare the vertuous life of heathens? But proceede wee in the Text.

They hauing not the Law are a Law to themselues.] Sense; that is, are as a law, doing the office of the law; ordering and directing their liues, prescribing what is Page  235 to be done, what to be auoided, by that dictamen of reason GOD hath imprinted in them; the note will be best gathered, after the explanation of the next words.

Which shew the worke of the Law written in their hearts.] The worke of the Law, some interpret the of∣fice of the Law; which is to commaund things to be done, to forbid things to be forborne: others the sen∣tence and summe of the law; which is, to loue GOD aboue all, and our neighbour as our selues: I take it, they best interpret, that by the worke of the law vn∣derstand the substance of externall actions therin pre∣scribed; which is well nigh all that the Gentiles had knowledge of: for as touching the right foun∣taine, manner, end of our actions, they knew not: the workes they knew and performed, but fayled in the right manner of performance; written in their hearts: to wit, in respect of knowledge; shewed by practising them; vvhich they could not haue done, had they not knowne.

Hence then the obseruation offers it selfe that was made in the first Chapter, [Obser.] the nineteenth and twentith verses; that the Heathens themselues knew something of the law of God. First, to depriue them of excuse; Secondly, for preseruation of ciuill societie, by exerci∣sing iustice, honestie &c. against which if any shall ob∣iect, that it is the priuiledge of Gods children in grace, to haue the law written in their hearts;o Ans. The place is to vnderstood. First, of distinct and particu∣lar knowledge, which Heathens had not. Secondly, in respect of sincere affection, endeuour, and some ac∣ceptable measure of performance.

If againe it be obiected, that some of them were brutish, both in vnderstanding and practise. Ans. They were such as did suffocate, and extinguish the light of Page  236 nature in them; keeping downe the truth in vnrighte∣ousnesse; and therefore iustly giuen vp to a reprobate mindep. The vses of this point, see in the annotations vpon the first Chapter, the nineteenth and twentith verses. And thus much of the first euidence, prouing the Gentiles knowledge of the law: the second follow∣eth; which is, the concordant testimonie and works of conscience. The opening of these words and their application to the Apostles purpose, see aboue in the coherence.

That which is to be obserued out of this verse, I will comprise as breifly as may be, in handling shortly the common place of conscience; so much of it I meane, as the text seemes to lead vnto: as, first, the nature, secondly, the kindes, the offices or works of consci∣ence: thirdly, the manner how conscience performes her office.

For the first, what conscience is: many haue ele∣gantly giuen descriptions of it, from effects, ad∣iuncts, &c. One cals it a little register, sitting in a mans heart, with a penne in hand, to make record of all thoughts, desires, speaches, actions of life. Another domesticus index. Another domesticus carnifex; ano∣ther thus; it is that that is either the best friend, or the greatest foe; another thus, a friend soonest offended, hardliest appeased; another, it is a bridle before sinne, and a whip after sinne: another, that that most men bragge of, and fewest haue; these are elegances not al∣together vnprofitable; see we more exactly the nature of it.

Touching the name, Conscience; so called either because it is ioyned with science, exercising its offices, by principles of knowledge imprinted in the vnder∣standing; which principles they call Syntereses, 〈 in non-Latin alphabet 〉; or else, because a ioynt science or know∣ledge, Page  237 wherein some other communicate with vs, as God and our selues.

For the generall nature, it is commonly enquired, whether it be an act habite, or power of the soule: that it is not a bare act appeares, because sundry actions are giuen vnto it; as to testifie, accuse, excuse, acquit, con∣demne; as also because it can neuer be lost. That it is not habite, appeares also, because it is borne with vs, it remaines therefore, that it is a power or faculty of the soule.

For the subiect wherein it is; that is either common or proper: the common subiect, are reasonable crea∣tures, all and onely; men and Angels; diuels tremble. Iam. 2.19.

Proper subiect, is the vnderstanding, not the will as all diuines accord: the faculties of the vnderstanding, are thus distinguished diuersly. First, by their manner of action; one that simply considers things singular: secondly, that ioynes or disioynes things thus singu∣larly considered. Thirdly, that discourseth either by inferring one out of another, or by ordering things one with another: againe according to things consi∣dered, and ends why they are considered: the vnder∣standing part is thus distinguished: It is eyther con∣templatiue, whose obiect is truth and falshood: or practicall, whose obiect is good, and euill: whose end knowledge of good and euill. Now in these and many other distinctions of the faculties of the minde, con∣science is not yet found; what then? if wee say it is that facultie of the minde whereby i• beholds it selfe; and all things in man by a kinde of reflexion, that it hath on it selfe; answering perhaps in office, to the common sense, in respect of the particular senses.* Hugo libro se∣cundum de anima. Seemes not to dissent: his words are these out of Bernard: the heart knowes it selfe by its Page  238 owne knowledge; and many other things: vvhen it knowes, or takes notice of it selfe, it is called conscience; when other things besides it selfe, scienceq: in vvhich respect especially, it hath obtained the name of a vvit∣nesse; testifying on this reflexion, as I may terme it, of the minde vpon it selfe, of all that is in the heart, &c.

Out of all which particulars ariseth this summe, wherby in part the nature of conscience may be known: that conscience is a facultie of the minde, taking notice of all that is in the minde, will, affections, life of a man: and this seemes to be the general notion of conscience, and the proper and first act thereof; other things a∣scribed thereto belonging vnto it secondarily onely; Whence it will follow, that a man by power of consci∣ence may know vvhatsoeuer is in him, as vvhat hee knowes, thinkes, beleeues, wils, purposeth, greeues at, delights in &c. this being the proper office of consci∣ence, to see, know, testifie, vvhat is in manr: vvhich conclusion hath some vse in the controuersie, betwixt vs and Rome, touching the knowledge of the graces of God in our hearts, testifying our election and effectuall calling.

But to proceede, Schoole-diuines speake more nar∣rowly of conscience, making it a facultie, or act rather of the practicall vnderstanding, concluding out of princi∣ples in the vnderstanding, that things are to be done or not done; well done or ill done; where is omitted one speciall act, and office of conscience; that is, te∣stifying of things already done or omitted: but to o∣mit these speculations, which may perhaps distaste the learned, and amaze, rather then edifie the simple reader; the nature of conscience will best appeare by viewing: first, the actes or offices of conscience: se∣condly, the obiects of the seuerall actes: thirdly, the manner how these actes are exercised. For the first.

The actes of Conscience are these, first, to testifie or giue witnesse; the obiect of vvhich action, are all things in man, as was before said; but here wee will restraine it to his actions. Ex: If the question be vvhether a thing vvere done by vs, or no; conscience vvitnesseth of the doing, or not doing thereofs: I haue sinned, said conscience in Dauid, in Iudast: I haue not conspi∣red against Saul, saith Dauid by testimonie of his con∣science; I haue had my conuersation in the world in sinceritie (saith the Apostleu:) and this act of consci∣ence, is performed vvithout any such practicall syllo∣gisme, as some haue imagined to be the very nature of conscience; some help indeed it hath from memory, but none from the illatiue discourse of the minde.

Since conscience is set in vs as a vvitnesse to giue [Vse 1] testimonie of all actions, inward and outward; good or euill, done or omitted of vs; therefore first, let no man sinne in hope to lye hid for lack of witnesses; hee carries a thousand vvitnesses in his bosome,* his consci∣ence testifies, vvhen the Lord cites it to answere, euen of the most secret sinnes. Iob. 24.13.14.

Secondly, hence vve are taught, not to hunt after [Vse 2] eye-witnesses of our good vvorkes; conscience alone giueth sufficient, and comfortable testimonie.

Thirdly, comfort thy selfe vvith this vvitnesse of [Vse 3] thy sinceritie and innocencie, in midst of all slaunders, and vncharitable surmises of malicious menz let it suffice, that thou hast God, and thine owne conscience vvitnessing vvith thee.

A second act of conscience is, to giue iudgement; and this act, according to the diuers considerations of the obiect, is diuersified. Things whereof conscience iudgeth, are first, facienda; things to be done, or not to be done; and these are considered eyther vniuersal∣ly, vvithout respect to particular circumstances, or Page  240 else particularly, vvith respect to such time, place, per∣son, manner, &c. and in things of this nature, the pra∣cticall syllogisme hath vse; Ex: when a man is temp∣ted of Sa han to commit Adulterie; the minde hath this reasoning vvith it selfe, vvhether it be to be done or not; the ynterisis or principle naturall •s this; all filthinesse is to be auoided; the dictate of Reason as∣sumes this minor, adultery is filthinesse; and conscience infers the conclusion, therefore Adulterie is to be auoi∣ded: so in good duties, where this conclusion comes into deliberation; vvhether vvarre to be vndertaken a∣gainst the enemie of the countrey; the principle na∣turall is this; our countrey is to be defended; but this warre tends to defence of our countrey, saith the di∣ctate of Reason therefore infers the conscience, this vvarre is to be vndertaken

To this act of conscience, there are two other con∣ioyned; in euill things so apprehended at least by iudgement and conscience, remur muration and a voice, as it vvere, of inhibition; doe it not: as in Ruben touching the murther of Ioseph; conscience, no doubt, suggested to him that inhibition: slay him not for he is a brother.

In good things so apprehended, there is also ano∣ther act of conscience, vvhich vvee call instigation, and a voice, as it were, of prouocation to doe them; as in P•late, in that deliberation touching the murther of Christ: vpon euidence of his innocencie, consci∣ence concluded that hee vvas to be absolued: and sug∣gested that duetie; absolue him, or seeke to loose him, and the like see wee in common experience of our selues; stirrings vp to good duties: restraints from sins by conscience; and vvhen duties thus suggested, and after a sort exhorted vnto by conscience, are omitted; when sinnes disdained by conscience, and from vvhich Page  241 it discourageth, are committed, these are called sinnes against conscience.

And herein see we the great mercie of God towards vs that knowing our head-strong inclination to e∣uill, hath set in vs this bridle, as it were, of conscience, [Ʋse.] to restraine vs; and being priuie to our dulnesse in ho∣ly duties, hath giuen vs this spurre, to stirre vs vp to obedience. Well is it with them, that heare in all things, and follow, the voyce of conscience rightly en∣formed; and discomfortable their estate, that turne the deafe care to her suggestions.

A second thing whereof conscience giues iudge∣ment, is, the qualitie of things eyther done or omit∣ted; as that they vvere vvell, or ill done or omit∣ted: and herein is also vse of the practicall sillogisme. Ex. in that sinne of Iudas betraying Christ Iesus; there was no doubt this reasoning in his minde. The Synteri∣sis laid this proposition; hee that betrayeth innocent bloud, sinneth; thou Iudas hast betrayed innocent bloud; therefore thou hast sinned, saith conscience in¦ferring the conclusion. So in good actions by the same kinde of reasoning, conscience giues iudgement of good actions that they were good, & well performed.

Dependent vpon these actions, are others: as first, in euill, accusation: &c. that is, a continuall laying off our sinnes to our charge, as it is said of Dauid, after num∣bring the peopley, and after the cutting off the lappe of Sauls garment, that his heart smote him; that is, his conscience accused him, told him he had done euil.

Secondly, condemnationz, by applying the curse of the law to the soule of the delinquent, in the like pra∣cticall syllogisme as before.

The consequents wherof, are feare and tremblinga: griefe and sadnesseb: desperation, &c. as in Cain, Iu∣das, &c.

In good duties or innocencie, excusing or clearing of our selues from guilt; & so absoluing from punishment. Whence followes comfort in the soule, ioy, boldnes to come into Gods presence, euen in the midst of iudge∣mentc: & these are the actions & offices of conscience: and we haue seene the manner how it performes them.

[Ʋse 1] The vse of all is this; first, that we therefore feare to wound conscience, or to sin against it: we need no other accuser, iudge or tormentor; it is all these to a sinner.

Secondly, that vve hereby encourage our selues in vvel-doing, though we see no outward acceptance, or encouragement afforded vs by men: an excusing and peaceable conscience is comfort aboundant to a child of God. 2 Cor. 1.12.

Proceede wee a little farther; there are accident to conscience in the performing of these offices of iudge∣ment, two things: first, errour: secondly, scruple a∣rising there from. Errour hath place both in things to be done, and in things done: scruple especially in things deliberated, and not yet performed.

Error of conscience in both kindes, is of two sorts: it erres two waies; either by a false assumption, the Synte∣resis being corrupted, or by false applying of true prin∣ciples in the conclusion.

By a false assumption; as when a man mistakes good for euill, or euill for good; that is, thinkes that good which is euill, or that euil which is good: by which mi∣staking, it comes to passe, that cōscience resolues, where it should restraine; restraines, where it should resolue; condemnes, where it should acquite; acquites, where it should condemne. Exemp. It shal come to passe, that he that killeth you shal think, that he doth God good seruiced: that is, hauing his iudgement blinded, taking euil for good, his conscience shall cleare, acquit, comfort him, euen where if iudgement were not erroneous, it would condemne him: examples of this kinde of erroneous conscience Page  243 are frequent amongst our people: so see we many pra∣ctising vsurie, without any remurmuration of con∣science, through errour of iudgement, &c.

The second manner of conscience erring, is by false application of true principles; instance wherof schoole-diuines make this: this principle is true; that GOD is aboue all, and onely to be beloued: here is the errour of conscience, when it concludes from this true prin∣ciple misinterpreted, that therefore our neighbour is not to be beloued: againe, that thanksgiuing is part of Gods worship; therfore no thankes to be giuen to men, as instruments of Gods blessings vnto vs; and of this kind of erroneous conscience, the world is full: Recrea∣tions are lawfull; a true principle: Ergo, this recreation, suppose cardes and dice in this measure, at this time, law∣full; here is the errour. Religious adoration is not to be giuen to creatures; a true principle; therefore wee may not kneele in the act of receiuing the Sacrament; an erroneous conclusion. Christians haue libertie in things indifferent; a true principle; therefore not bound to obay Magistrates in things indifferent: an erroneous application. Ostentation to be auoided in prayers; a true principle; therefore wee may not pray with our families; an erroneous conclusion, &c.

Causes of these errours assigned are these: first, ig∣norance, eyther vniuersall or particular: secondly, neglect of meanes of reformation: thirdly, selfe-loue, fourthly, pride, and that which Peter cals singing our owne song, and a disdaine to yeeld to the iudgement of men better enformed.

Before I passe from this place, it shall not be amisse to propound that vsuall question; whether, and how farre erroneous conscience bindes, for explanation. Exempl. A man through errour of iudgement, is perswa∣ded, that it is a necessarie part of Gods worship to be present at a Masse; the question is, whether that man Page  244 be bound in conscience to be present at a Masse, so that the omission thereof, shall lay guilt of sinne vpon his conscience; or thus, a man is perswaded in iudgement, that to kneele at the Communion, is a kinde of Ido∣latry, and vtterly vnlawfull; it is demaunded whether a man hauing this setled perswasion, be bound to ab∣staine from kneeling; and whether kneeling, hee lay guilt of sinne vpon his conscience; or thus, a Papist li∣uing amongst vs is perswaded, that it is vtterly vnlaw∣full to be present at our Church seruice; the question is whether he be bound in conscience to abstaine from our congregation; so that if hee be there present, hee shall sinne against God? Ans. For distinct answere to this intricate question; we must distinguish of things whereabout the errour is: they are eyther such as are simply commanded, or secondly, simply forbidden, or thirdly, of indifferent nature, betwixt both: simply neyther commanded, nor forbidden.

Now if the question be touching the setled errour of iudgement in things simply commanded, or forbid∣den; the answere, as I iudge, is this: that the omitting of a thing forbidden of God erroneouslie iudged law∣full to be done, is a sin in the omitter interpretatiue, as the schooles speake; and yet secondly, the conscience is not bound to doe the things so erroneously iudged lawfull;* and I iudge hereof with an auncient schoole∣man; that there is much difference betwixt these two propositions in this case; the conscience suggesting that an Idoll is to be worshipped; to say the partie, during that errour of iudgement and sug∣gestion of conscience not worshipping the Idoll, sinnes: and to say, that while that suggestion of con∣science continues, hee is bound to worship the Idoll: the first proposition is true; the second false; Reason of the first proposition is, because according to such a Page  245 mans iudgement, that was a dutie, and therefore neg∣lect thereof may be reduced to lack of feare of GOD. Reason of the second this; because erroneous consci∣ence absolues not from Gods precept, which bindeth, not to commit Idolatry: more plainely thus; it suffi∣ceth vnto sinne, to doe against conscience; it suffi∣ceth not vnto dutie, to doe according to conscience, ex∣cept the conscience be ruled by the word of God; the same is to be holden of the second instance, and the like; where the conscience erres in iudging that vnlaw∣full, which is a commanded dutie; he shall sinne, that iudging it vnlawfull to come to our churches, yet comes; because he doth that which he iudgeth to be a sinne yet will it not follow, that hee is bound not to come; for the error of conscience cannot dispense with the bond of Gods precept.

So then you wil say, not doing or doing in such a case he sinnes: true, but yet here is no absolute per∣plexitie; for there is a third thing required; that is, de∣ponere erroneā conscientiam, & that is the remedy in such cases; labour to be better informed, that thou mayest free thy selfe from this dangerous necessitie of sinning.

As touching errour about things indifferent, the case is something different; while a man iudgeth of a thing indifferent that it is vnlawfull; for during such iudge∣ment, both he shall sinne in doing that which hee iud∣geth vnlawfull, and secondly he is bound not to doe it: because the Lord hath commaunded touching things indifferent, that they shall not be done with doubtinge, much lesse where the iudgement is fully perswaded of their vnlawfulnes: and thus much of the setled errour of conscience.

A second accident befalling conscience, is scrupu∣lousnesse arising from some errour, or ignorance more or lesse in the iudgement, and it differs thus from that Page  246 other conscience commonly called erroneous; for that there is a iudgement and resolution passed (though er∣roneouslyf) here, no iudgement passed eyther way, but a desceptation and debate in the minde, whether the thing to be done, be lawfull or not. Rom. 14.23.

And of this there are degrees: first, where the minde hangs in •quilibrie, as it were, in euen poyse, inclining nei∣ther way, which is called ambiguitie: secondly, where the minde is inclined more one way, then the other, yet not fully resolued; and is called suspition, more proper∣ly coniecture.

Causes of it as of the other; ignorance especially particular: secondly, a ni••ium, as some terme it, of pi∣ous humilitie and feare.

Concerning this state of the minde and conscience, it is vsually demanded in things indifferent whether du∣ring scruple, the thing doubted of may be done. Ans. I take it no; for the Apostle affirmes that what so euer is not of faith is sinne. Rom. 14.23.

What then is the course to be holden in such condi∣tion of the conscience? Ans. This is the principall: make conscience to vse the meanes of resolution; such as are conference, studie, &c. without preiudice, and with sincere desire to be rightly enformed, and humble purpose to yeeld to the truth once euidenced; prayer vnto God, &c.

For absoluing of this place, this question shall be propounded; whether in case of such errour, and scruple of conscience, the Magistrate may vrge to doe things lawfull, contrarie to iudgement whereof vvee are not yet throughly resolued. Ans. I take it yes; with these cautions: first, that there be care taken for better information, of the erring, and for resolution of the doubting conscience: secondly, that aduice that An∣tonine, Archbishop of Florence, once gaue, is not to be Page  247 omitted; that scrupulosi be not too hardly dealt withall: thirdly, that punishment and compulsion be not ha∣stened, so long as there appeares a desire and godly endeauour to be better informed: these specially in things indifferent.

Whether sinnes a man in abstaining from acting an indifferent thing, lawfully commanded by the Magi∣strate, during his scruple? Ans. Yes, for his scruple frees him not from the obligation of Gods precept, touching obedience to the Magistrate.

And should he also sinne, if during his scruple hee should do it? Ans. Yes; Rom. 14.23. these three conclu∣sions pertinent to this purpose, let them be considered.

A man doing or abstaining from any action, contra∣rie to the dictate of erroneous conscience, sinnes: Rea∣son, because God hath commanded that we goe not a∣gainst conscience.

A man doing or abstaining according to erroneous conscience, as erroneous, is not free from sinne; nay sinneth, because GOD hath no where commanded or warranted to doe according to conscience simply: but with this supposition, that conscience be rightly infor∣med by the word of God, and as was before said, the errour of conscience dispenseth not with obedience to Gods law.

Thirdly, in such case there lyeth a bond vpon the conscience, to free it selfe from errour, wherewith it is intangled: and continuance of errour through neglect of meanes of better information, is censurable of obsti∣nacie before the Lord.

Now the vse which we make of all this now spoken, [Vse.] is this: that therefore we be diligent, by all meanes, to informe our iudgements, touching all actions of life: great is the force of conscience both wayes, either to comfort if thou do well, or to cast downe, if ill: secondly; Page  248 there is nothing that thou canst do wel, whiles thy con∣science is polluted, or erreth, or doubtethg. Thirdly, conscience erring may excuse but vainely, terrifie need∣lessely, and would God in these scrupulous times, this care of right information, might be conscionably vn∣dertaken; perhaps the peace of our Church might be more, and without all doubt the peace of our conscien∣ences would be farre more solide; and that distaste of conference for information, vpon preiudice and too much stiffenesse in our owne opinions, how continues it the maime of our Church? and robs the people of much of their comfort? Beloued, I blame not any for abstayning while scruple lasteth; but this is that I la∣ment, and pray in the bowels of Christ Iesus, may be re∣formed: that conferences of things now controuer∣sed may more conscionably be endeauoured, and lesse scornefully reiected. In things substantiall, I loue resol∣uednesse: in matters of lesse importance thus I am min∣ded, and I thinke with warrant; not so to resolue, but as willing to change sentence when better reason shall sway mee.

Proceede we now breefely to the last thing in this common place; that is the kindes or diuisions of con∣science; which are diuersly assigned: first, according to the light that directs it, thus: one directed by principles naturall, which they call naturall conscience; another inlightened with the knowledge of the scripture, and by it directed in all his functions. Of naturall, and as vvee may tearme it, heathenish conscience, this scripture now in hand treateth; vvhose light (though imperfect,) directs notwithstanding to do some duties; & restraines from some sinnes, as we see by those many vvholesome lawes made by them against periury, murder, whordom, &c. and those terrours, tearmed by their poets, furies, wherwith in grosse sins, their conscience was possessed.

Conscience Christian, hath, besides this diuine light of nature that other cleare light of the scriptures to di∣rect and guide it; whose guidance is more large and more distinct, then that which heathenish conscience had: these things might be profitablie pressed further, but I feare I haue beene alreadie too long in them. Bernard (if that Treatie of conscience be his) makes foure sorts of conscience, first, m•la & tranquilla;* second∣ly, m•la & turbata; thirdly, bona & tranquilla; fourthly, bo∣na & turbata: an euill quiet conscience▪ an euill troubled conscience; a good quiet conscience, a good troubled conscience. Of euill quiet conscience are three sorts; first, the large conscience, that swallowes small sinnes (as they are termed) without scruple or remurmura∣tion: stirres onely in grosse enormities; trembles at murther, pleaseth it selfe in rash anger: restraines from great oathes, by wounds blood, &c. makes no consci∣ence of those by faith, troth, bread, fire▪ &c.

Second kind of quiet euill conscience is,* the slum∣bring and sleeping conscience; that stirres not, till it please God by affliction, or feare of death to awake ith. Then all the world for a good conscience.

Third the seared or brawnie conscience that in life and death, prosperitie and aduersitie,i is senselesse as a stone; as is said of Naballk. I spare the large handling of these particulars; reasons or causes of this euill quiet conscience, these: first, ignorancel, secondly, errourm, thirdly, commonnes of sin, when it is growne into fa∣shion; thus it is thought, the Patriarches swallowed vp their Polygamie, fourthly, custome of sinne, fiftly, want of a sound and faithfull ministerie, 1 Cor. 14.24.25.

But hence are these two consectaries; first, that euery quiet conscience is not presentlie a good conscience, because quiet: for euen euill conscience may be at peace; Page  250 and many proclaime their miserie and shame, that li∣uing in grosse sinnes, thanke God they were neuer troubled in conscience.

Secondly, that therefore the not stirring or recoy∣ling of the conscience, is no good rule to walke by Ioh. 16.2.

A second kinde of euill conscience is the stirring or troubled euill conscience; which also hath three diffe∣rences: first, which stirres in small things, swallowes vp greater in silence,n grudgeth at breaking the fridayes fast, at flesh in Lent, but at no time stickes at strange flesh. This generally popish Conscience.

Secondly, which accuseth and terrifieth for doing good, or omitting euill, through errour of iudge∣ment.

Thirdly, that too sorely accuseth, though rightly, as in Cain, Gen. 4.13. Iudas, Mat. 27.3 4.5.

To remedie the iust terrour of the conscience this doe: first; humble thy selfe vnder the mightie hand of GOD, acknowledging thy guiltinesseo: secondly, begge earnestly of the Lord, to haue thy conscience sprinckled with the bloud of Christ, Heb. 9.14. Rom. 5.1.

Adde as signes of an euill accusing conscience these: first, to flie the stroke of the ministeriep, secondly, fearefulnesse and trembling in darknesse and solitude, euen at the noise of a leafe shakenq: thirdly, generall disquietnesse in the heart. Isay 57.20.

A consectarie hence is this, that euen stirring con∣science is not a good conscience. Followes novv that which we call good conscience.

Of good conscience I here speake, not intending an absolute goodnesse; which is none since the fall. I know conscience perfectly, and throughly good, is alwayes stirring, yet excusing and comfortable: as ap∣peares Page  251 by Adams fearelesse conuersing vvith Gods Maiestie, in time of innocencie: and therefore all that deadnesse and dulnesse of conscience, all accusations and terrours of conscience, let them be as so many remembrances of our naturall guiltinesse, and falling from our first estate.

But of conscience, as it is good in part after rege∣neration, so speake I, and so would Bernard be vnder∣stood: this also is of two sorts, good and quiet, good and troubled; not that the goodnesse of conscience stands in disquietnesse, but that there may be a good conscience, where there is trouble, and some degree of terrour.

The good quiet conscience, is that that rightly ex∣cuseth in Christ Iesus, vpon priuitie of performing the conditions of remission, faith and repentance, this that Salomon cals a continuall feastr, the Iewell of a Christian, and as one well tearmes it, heauen vpon earth. It hath ioyned with it boldnesse and li∣bertie to come into Gods presences, secondly, com∣fort in iudgements, yea in the expectation of that iudgement of the great day, 1 Ioh. 4.17. 2 Tim. 4.8.

Meanes to obtaine it: first, to iudge and condemne our seluest: secondly, stablish faith in Christs bloudu: thirdly, desire in all things to liue honestly, Heb. 13.18.

A good troubled conscience, is that that accu∣seth, for the breach of the law, and sometimes fils the heart with disquietnesse; see Dauids heart smiting himx: and this I call good, not simply, but first be∣cause it tends to good in Gods children: secondly, for that it is in a measure in those that are sprinkled in their hearts from an euill consciencey: thirdly, because there is some rectitude in the performance of these functions.

This state of the conscience is felt, euer now and then in some measure in Gods children; and as Bernard saith well, some of Gods Saints haue more of the quiet good conscience; some, more of the troubled good consci∣ence: the first is the happier, the second the stronger, but both righteous. Wouldest thou then know whether God be well pleased with both? that God that frees one from temptation, strengthens the other in temptati∣onz: the one feeles that the Lord is sweet, the other proues that the Lord is strong; strong in deede and mightie in battaile, wherein though hee suffer his ser∣uants to be pressed, yet not to be oppressed through the multitude of his compassions.

Notes of goodnes of conscience ioyned with ter∣rour: first, except in violence or temptation, it holds the principle, yet God is good to Israell; as in another case Dauid speakesa: secondly, resolues, though the Lord kill him, yet to put trust in himb, the violence of temptation being ouer-blowne: thirdly, earnestly seekes to God by prayer: fourthly, carefully, and vvith an hungring desire, hangs on the ministerie of the word: and no Phisition more welcome in the deadliest sicknesse of the bodie, then an interpreter, that one of a thousand, that declares gods righteousnes to a man thus troubledc: fiftly, continues die wayes of Gods commandements, vsually with more strictnesse, and more zeale, then others lesse troubled; as Bernard well saith, the one in sweetnesse, the other in sharpnesse, runnes the way of Gods commandements.

And thus much of the nature, offices, accidents, and kindes of conscience; vvherein, if I seeme to haue beene long, consider in what times we liue: secondly, how necessarie the knowledge of conscience is; and for amends of this prolixitie, expect euen compendious breuitie in all that followeth.

Now by this that hath been spoken, the meaning of the words is explaned; the applying of this verse to the conclusion, see in the Analysis; the thing proued is, that the Gentiles that knew not the law of Moses written, yet knew by nature some things of the morall law of God, this proued by two arguments: first, their fact in outward doing the things which the law con∣taines: secondly, their conscience, excusing in well do∣ing, accusing in euil: 〈 in non-Latin alphabet 〉, Coattestante. That is, together with their fact; as their fact testified their knowledge or the law, so their conscience also vvit∣nessed the same. 〈 in non-Latin alphabet 〉; their thoughts, or rather their reasonings and discourses; because conscience performes these offices by discourse, which we called the practicall syllogisme: 〈 in non-Latin alphabet 〉; that is, as I take it vicissim; not as our English reades, one another: but as it wereby turnes; one while accusing, to vvit, in euill doing; another vvhile excusing, to wit, in doing well.

IN the day when God shall iudge the secrets of men, &c. The 13. 14. 15. I iudge with M. Beza to be inclu∣ded in a parenthesis: and these words to be referred to the twelfe verse; expressing the time, when the Gentiles shall perish for their breach of the law of Nature; and the Iewes be iudged by the law, that is in that day, when God shall iudge the secrets of men, &c.

Now the particulars of this verse are these: first, the time, when we shall be iudged, at that day: secondly, who shall iudge, God: thirdly, what he shall iudge, the secrets of men: fourthly, by whom hee shall iudge, by Iesus Christ: fiftly, the proofe hereof, or reference of the people to the euidence hereof, according to my Gospell.

[Obser.] In that day.] So though the Lord for a time delay to punish the rebellion of wicked men, yet will a day come when euery transgression shall receiue its recom∣penced: some sinnes are here punished, that wee may know there is a prouidence, taking notice of all: not all here punished that we might know there is a iudge∣ment to come; other reasons of the delay; first, to proue the patience of Gods children: secondly, to ag∣grauate the torments of the wicked that haue despised his patience.

[Vse 1] For the vse, see Annotations on the second chapter, the third verse.

[Vse 2] Let vngodly men hence conceiue terror for sinnes, Page  255 and speedily turne from their iniquities: Acts 17.30.31.

Let vs all learne conscience and fidelitie in our cal∣lings, [Vse 3] 2 Cor. 5.10.

Let it patient our hearts in al afflictions, Iam. 5.7. & 11. [Vse 4]

God:] that is, the Father: although it matters not much whether we take it here essentially, or personal∣ly; this act, for the substance of it, belonging to all the three persons; though with some difference in the man∣ner of administration.

This aggrauates the terrour of this iudgement to the wicked, considering they haue to deale vvith God, [Ʋse.] vnto whose eyes all things are naked, and vncouerede, whose iustice is infinite, whose pure eyes can indure no vncleannessef, whose power is vnresistable, and that in his wrath is a consuming fireg: and let this terrour of the iudge perswade vs, 2 Cor. 5.11.

The secrets of men.] [Obser.] So that our secretest sinnes shall not escape his notice and strict censure, Eccles. 12.14. 1 Cor. 4.5.

Vaine therefore that digging deepe of hypocrites to [Ʋse 1] hide their counsels from the Lordh: in vaine doth the Adulterer waight for the twilighti, and the strumpet couer her with darknesse, as vvith a mantle; GOD seeth in secretk, and shall one day reward them o∣penly.

And let it teach vs to auoide, as vvell secret as open [Ʋse 2] sinnes; considering wee deale vvith such a God, as to whom darknesse and light are both alikel: and learne, as the Lord speakes to Abraham, to walke before God, and to be vpright. Gen. 17 1.

Hence learne to refraine iudgement of mens se∣crets, [Ʋse 3] least thou encroch vpon Gods Royall preroga∣tiue: and preuent not the time which the Lord hath ap∣pointed for discouerie of secrets, least by ouer hastie Page  256 censure, thou condemne the innocent, 1 Cor. 4.5.

[Obser.] By Iesus Christ.] As the immediate executioner of that iudgement: Compare Acts 17.31. And all the proceedings therein; to which also may be applyed that place, Ioh. 5.22.23. this being a part of the admi∣nistration of the world committed vnto Christ the me∣diatour, compare also Act 10.42. partly as a recom∣pence of his humiliationm: partly because the procee∣dings of the iudgement being visible, it seemed con∣uenient that the iudge himselfe should be conspicu∣ous.

[Vse 1] Now brethren, how vnspeakeable is the comfort of this one meditation to the Children of God? that Christ their brothern, their redeemer, their mediator, shall be also their iudge; and how should we not rather loue and desire his appearingo? then slauishly feare the mention of it; compare Rom. 8.33.34.

[Vse 2] And how should this astonish with feare and trem∣bling, all those that haue pierced him throughp, des∣pised his grace, and trampled vnder their feet the bloud of the Testament? Heb. 12.18. to the end.

See wee now the euidence to which wee are referred for the proofe hereof.

According to my Gospell.] Paules gospell not in re∣spect of reuelationq: but in regard of dispensation. 1 Cor. 4.1. 1 Cor. 9.17. Rom. 16.25. for the ficti∣on of an Euangelical story written by S. Paul, as by Ma∣thew, Marke, &c. Papists themselues beginne to be ashamed of.

Sense. According to my Gospell.] That is to say, ac∣cording as I haue taught in preaching of the Gospell.

[Obser.] Hence then may be collected, that the doctrine of the last iudgement is a part of the Gospell, and that not onely as a preparatiue to grace, by breaking the heartr, but first, because it serues to explane the office of Christ, Page  257 and is a part of his kingly function; and secondly be∣cause it is also matter of great ioy and reioycing to the people of Gods: and thirdly, a meanes to keepe vs in continuall awe of Gods maiestie, and a spur to all faith∣fulnes in his seruice, 2 Cor. 5.10.11.

So that they are foolish exceptions of gracelesse peo∣ple against the pressing and explaning of this Article of our faith; [Vse.] we are ministers of the Gospell (they say) and therefore may not so terribly thunder out the iudgements of GOD, nor meddle so much vvith the doctrine of the last iudgement: Ans. as who say the doctrine of this last iudgement, belonged not to the gospell; but thus bewray they their guiltie conscience, and giue euidence of their little or none assurance, or hope, of remission of sinnes, Acts 24.15.

And thus haue we absolued the first part of the Apo∣stles assumption; wherein hath beene proued, that the Gentiles are transgressors of the law of God written in nature; and therefore subiect to condemnation: so far is it, that they should be iustified by the workes of the law.

THe second remaines touching the Iewes: and is handled from this place, the 17. verse of the 2. chapter, to the 21. verse of the 3. chapter.

The conclusion of which vvhole place is this, that the Iewes are also transgressours of the law; and therefore cannot be Page  259 iustified thereby. This conclusion is laid down from the 17. verse of the 2. chapter to the 24. proued in the 24. by testimonie, as also in the 3. chapter from the 9. verse to nineteenth; cleared from exceptions from the 25. ver • to the ninth ver e of the third chapter.

The passage to this conclusion, is by preoccupation and preuenting of such things, as whereby the Iewes laboured to keepe off from themselues, the sentence of condemnation, wherein is, first, an enumeration of their priuiledges whereof they boasted, with a conces∣sion of them, verse 17.18 19.•0▪ secondly, a correcti∣on, wherein he shewes the vanitie of such priuiledges, without obedience; and a Rh•toricall Dialogisme, consisting of many galling interrogatories, propounds the conclusion obliquetie; viz. that the Iewes notwith∣standing all their boasting, were transgressours of the law: vvhich he proues from an effect of their trans∣gression, confirmed by testimonie of the Prophet Ezech. 36 23.

The priuiledges whereof they boasted, were partly externall; partly internall; outward priuiledges are first, the title of Iewes, and that as it seemes in this regard, for that the Messiah was promised to come of the tribe of Iudaht: secondly, the giuing of the law, that is, because the Lord had vouchsafed them that dig∣nitie as to commit vnto them the oraclesu: vvherein they are said to rest, as in a matter of much grace and fauour from God, as indeed it was; saue onely that they pleased themselues too much in the very giuing of the law, without regard to the obedience of it, or respect to the ende thereof, vvhich is Christ for righteous∣nesse to them that beleeuex: there was the outward Couenant which GOD had made with that people, passing by all other Nations: in regard the Lord had called himselfe the GOD of Israell, and in the Coue∣nant Page  260 promised to be their GOD. These in the 17. verse.

Inward priuiledges; knowledge of the will of God, and that in an excellent measure; in so much that they were able to discerne, and put difference betwixt good and euill; to iudge of things agreeing to the law, and to discry things dissenting there-from: not onely so, but able also to instruct others; which he enunciates, first, metaphorically; then plainely, as expounding his metaphor, verse 19.20.

Where by the way, he shewes that these things were in many but vaine bragges; residencing their vaine boasting fitly to the fashion of our people: I trust I am not now to learne my dutie; I hope I know what my dutie is, and for neede am able to instruct others. 〈 in non-Latin alphabet 〉, whereby he meanes as I take it, the very Idea as it were of knowledge, and that truth taught in the law; and the platforme of knowledge ga∣thered into a compendious methode for their owne, and other mens information, &c. These their priui∣ledges.

Followes the correction, in a vehement obiurga∣tion: vt supra, where the words are plaine, and free from difficultie: verse 22. Sacrilege; vnderstand here general∣ly the robbing of God of his honour.

[Obser.] Now from the body of this Text: and drift of the Apostle, obserue this one generall conclusion: that no outward priuiledge, nor inward grace auaileth any thing to saluation without obedience; it hath truth both in law and Gospell; great were the priui∣ledges of the Iewish Nation, many the personall gra∣ces of many: compare this place with Rom. 9.4 5.6. yet no shelter from Gods wrath, while seuered from obedience: a wonderfull dignitie it was, as euer had creature, to be the mother of our Sauiour; yet this Page  261 was not that, that made the Virgin blessed; but her hearing and keeping of the word of GODy. An ex∣cellent fauour, to be brought vp at the feete of Christ, and to be of his houshould seruants; yet what auailed it Iudas? an vnreformed reprobate. An high dignitie to be a preacher, and an interpreter of the vvill of God to his people, to worke miracles, cast out diuels, yet nothing auaileable, if thou be a worker of iniqui∣tiez: what profited it Esau, to be circumcised, to sor∣row for sinne, continuing in prophanenessea? What Iehu, that he was iealous for the Lord of hostesb? not regarding to walke in the way of the Lord nor depar∣ting from the sinnes of Ieroboam? What Iudas, that hee was one of the twelue, an Apostle a doer of mira∣cles, a sorrowfull penitentc, his heart hanging after his couetousnesse? What Balaam, that he prophesieth, wisheth to die the death of the righteous, refusing to liue the life of the righteousd: what the Iewes, to haue eate and drunke in Christs company, to haue heard him teach in their Synagogues, considering they were for all that, workers of iniquitiee? or what vs, to be baptized, to heare, reade, know the will of GOD; while wee are no doers of it? for search both Coue∣nants, law and Gospell, see, whether they require not both, obedience. Exod. 19 5. Ier. 31.33.

To apply these things to Iusticiaries according to [Vse 1] the law, as the Apostle doth; see wee how sandie a foundation the hope of all such men is built vpon, that for outward priuiledges, promise themselues sal∣uation and righteousnesse; there is no such couenant, that if we be circumcised, borne in the Church, know Gods vvill, &c. wee shall be iustified; the law re∣quires doing, and perfect doing of all the commers thereto.

Giue leaue also to apply it after the tenour of the Gos∣pell, Page  262 and couenant of grace, wherein also new obe∣dience is required to saluation, though to other ends, & on other termesf: and set all such as boast of their Chri∣stendome, and other common personall graces, lay it to heart: knowing that their idle faith cannot saue them, if it be seuered from obedience; not that hath place in iustifying, but yet is necessarie in the person iustified.

Tnere be that thanke God for their knowledge; and it is indeed a thanke worthie gift of God; time was • say they when I knew neither God not his will; now, I thanke God, I know when I doe will when I do ill, &c A••. but if thou know and doe not, how is thy state betteredg? others praise God they finde sweetnes in the word; whereas it was death to them to heare a Sermon, now they haue a delight in hearing. Ans. a good gift of God, but nothing in auaile without re∣formation •• others boast of zeale; let them see Iudask; o∣thers of griefe for sinne, their heart akes to thinke of them let them see Iudask, ••aul; others of desires and fleeting purposes to leaue sinne; others of some mo∣mentante externall reformation• this is •uch; yet read we of manie foule relapses and fearfull apostasies. 2 Pet 2.2 •.

[Vse 2] And let it teach vs, to ioyne to all these worthie pri∣uiledges & graces of God*, through reformation of our hearts, and liues, read 2 Cor. 17.1. wherein the Apo∣stle hath comprised in a short summe, the whole do∣ctrine of Christian reformation, first, the nature, se∣condly, the measure, thirdly, the grounds, fourthly, the meanes. The nature may thus breifly be collected out of the text: to be the purging of our selues from all filthinesse both of flesh and spirit, and growing to full holinesse in the feare of God; the heart is not alln, nor the outward man allo: many things suffice notp, but all filthinesse must be forsaken: nor yet to cease from Page  263 euill, except thou doe goodq. Full holinesse implies two things, first, vniuersalitie of gracesr, secondly, perfe∣ction indegree: which though we cannot attaine, yet must we aime at. Phil. 3.12.13.

Reasons, the promises, first, of Gods presence; se∣condly, of his acceptance; thirdly of his father-hood; 2 Cor. 6.18.

Meanes, feare of God, wrought thus, first, setting our selues alwaies in his presences; secondly, considering he hath pure eyest, thirdly, meditation of iudgements particular, generall; fourthly, Gods kindnesse, Psal. 130 4. Hab. 3.19.

These things may seeme impertinently here applied to the Euangelicall, which are spoken according to legall couenant, in case of iustification, but con∣sider that they are thus applied Analogically onely, ha∣uing their truth also after a sort in the Gospell.*

Sundry other perticulars might be obserued out of this Text, one only I will insist on: & that is this, whereas the Apostle thus sharply chides the dissolute, life of those, that would be masters in Israel, and yet liued in wil∣full disobedience; we may obserue, that there cannot be a more odious thing, then for a man to take vpon him to teach others, neglecting in the meane while, to teach and reforme himselfe: and how bitterly the spi∣rit of God euerie where inueighed against such tea∣chers: see Psal. 50.16.17. Math. 23.4

And it should admonish euery of vs in place of tea∣ching, to begin instruction and information at our [Vse 1] selues: sundry reasons there are mouing to this dutie; first, our admonitions otherwise grow vaine, contem∣tible, and odiousu; euill practise in our selues, not one∣ly impayring the authoritie of our teaching, but euen making all admonitions loathsome vnto our people, secondly, more hurt doth ill example then all instru∣ction, Page  264 admonition, or correction can profit; thirdly, besides that, the people vsually attend more to exam∣ple, then to doctrine, till that wisedome prescribed Math. 23.3. be learned: fourthly, and what a wofull case is that Paul intimates 1 Cor. 9.27. of such teachers, that preaching to others, themselues through disobe∣dience become castawaies, fiftly, to say nothing, that such men can neuer with that power, and feruencie re∣proue that sinne in another whereof their owne consci∣ence is guiltie; yea it fares with such a man, as with him that holds a madde dogge by the eares, hee knowes not whither is best, hold him or let him goe: and what combates such men haue, when they fall vpon texts that point the finger at their owne sores we see in expe∣rience.

*But proceed we in the text. In this verse is the proofe of the conclusion by a testimonie of Ezechiel, cap. 36.20. The Iewes were transgressours, proofe: for the name of God was blasphemed amongst the Gentiles through them; partly in respect of the wrath of God vpon them for their transgressions, partly, for other their abhominable actions, which opened the mouthes of the heathen to blaspheme the truth, mercie, power, puritie of the Lord, whiles their sinnes drew down the vengeance of God vpon them.

[Obser.] But here obserue how the lewd life of Gods peo∣ple professing his name turnes to the blemish and di∣shonour of the Lordvv: experience hereof wee see dayly; let a prophane man, that neither feares God nor reuerenceth man, liue in the grosest sinnes that can be thought of not a word of reproofe or dislike vt∣tered; let another that professeth religion, through in∣firmitie, but once in his life to be ouertaken, then are the mouthes of all the prophane multitude opened a∣gainst the very truth, and profession it selfe: these are Page  265 your bible-bearers, your professours, your men of the holy house, see their fruits, &c. The sinne fearefull in such as giue occasion, see 2 Sam. 12.

IN these words is a new prolepsis, the obiection whereof is this, if these former priuiledges auaile not to righteousnesse and saluation yet circumcision at least may steed vs, else what vse is there of circum∣cision? Circumcision is profitable to iustification: Ergo, workes of the law serue to iusti∣fie. Ans. The answere followes, of three members: first, a concession; Circumcision indeede is profitable: secondly, a correction, wherein is first a limitation, if thou keepe the law; illustrated by an Antithesis, verse 25. and a comparison from the greater to the lesse, verse 26. Secondly, a distinction; circumcision is of two sorts; literall, spirituall, outward, inward; literall auailes not except vvith men; the circumcision of the heart is that onely that stands in force, and hath acceptation with God. verse 28.•9.

In this period I must professe a swaruing from the course I held in publike handling, as iudging my second thoughts here somewhat wiser; circumcision I then tooke as a Sacrament, sealing vp vnto vs the couenant of grace, and conceaued the profitablenesse of this sa∣crament here mentioned, to be as of others, a meane to confirme faith; the law also I restrained to that con∣dition Page  266 of faith and new obedience, to which the Sa∣craments binde vs, as Rom. 6.3.4.

But now obseruing the scope of the Apostle, mee thinks this exposition though sutable enough to the a∣nologie of Faith, yet fitting not the drift of the Apostle.

That wee may better iudge of the sense; consider we a little the purpose of the holy Ghost: which is, as I take it, to take from the Iewes all their vaine confi∣dence in circumcision & such like ceremonious obser∣uances in the matter of iustification: they obiect circum∣cision is profitable to iustification: Paul yeelds it with a limitation, and a distinction as before, not to be long.

Consider we what it is whereto the Apostle affirmes circumcision to be profitable. Ans. to iustification in the sight of GOD: for that is it which the Iewes ex∣pected from circumcision.

The question then is, how the Apostle could affirme circumcision to be auaileable to righteousnes of works in the sight of God: seeing Rom. 4.11. it was instituted for a signe, and a seale of the righteousnesse of faith. Ans. Circumcision is considered two wayes; general∣lie as a ceremonie, or a branch of the law ceremoniall; more strictly as a Sacraments as a part of the law, it may truely be said to be auaileable to iustification, pro parte •ua, as euery part of obedience auailes that way. Now whether in this sense the Apostle affirmes it to be auaileable, I dare not determine; how be it this is eue∣rie where euident, that the Iewes vsed, vrged, trusted more in it as a part of obedience, then as in a sacrament of the Couenant of grace, reade Acts 15.5. Gal. 5.23.

Yea, what if we take it as a Sacrament, and say that it assured euen iusticiaries of saluation by workes, if they could bring such workes as the law required? Surely, all that the Lord requires in both Couenants, is obedience vnto the law: and that is the condition of Page  267 both Couenants; that obedience to the law be perfor∣med; this onely the difference, that the legall Coue∣nant requires righteousnesse to be performed by our selues; that of grace admits this dispensation, that if we can bring it performed by our surety, it shall auaile to righteousnesse and saluation: in summe. Circumcisi∣on seales vp saluation euen to iusticiaries hypothe••, if they keepe the law; to beleeuers certainely in res¦pect• the euent, if they but beleeue in Christ, and performe new obedience, see. Gal. 5.3.

But here I thinke the obseruation is easie out of the bodie of the Text: that the worke done in Sacraments auailes not to righteousnesse or saluation, except the condition of the couenant be performed, by those that partake them: first, the condition, then the Antithe∣sis shewes it, if thou be a breaker of the law, thy Cir∣cumcision is made vncircumcision; that is, all one to thee as if thou hadst neuer beene Circumcised: yea, a Gentile wanting the Sacrament, hauing obedience, nearer heauen then thou, that hast the Sacrament, and neglectest obedience*: and weigh well that the Lord in promising, or sealing, bindes not himselfe to performance, but conditionally; that we performe our restipulation, & whence Sacraments should haue effica∣cie, but from the promise and grace of God, I see not. [Vse.]

And therefore that is a meere collusion of Papists, when they teach that the worke done in Sacraments; is auailable to those that participate, yet sine bono motu vtentes. See we first their explication, secondly, their reasons: in Sacraments therefore they assigne a double worke; one of the worker, that is, of him that receiues the Sacrament: another which they call barbarously opus operatum: that is, the act exercised about the Sa∣crament, as in baptisme; opus operantis, is the deuotion of him that receiues it; the worke wrought, the very Page  268 sprinkling or dipping in water, and pronouncing of the words by the minister; which very worke wrought, (except there be Obex, that is, an impediment in the receauer, id est, except he set himselfe purposely to hin∣der the effect of the Sacrament,) confers faith, iustifi∣cation,* pardon of sinne, &c. This the ancient exposi∣tion, and howsoeuer Bellarmine and some other Neo∣terickes amongst them hunts after other expo∣sitions and take themselues slandered, when this opini∣on is assigned vnto them; yet when they haue all done, their owne explanation is coincident herewith, for what ods betwixt these two? that the verie act of Sacra∣ments confers grace without the deuotion of the recea∣uer; and that it is nothing else for Sacraments to confer grace by the worke done, but to confer grace by force of the verie Sacramentall action ordayned of God for this purpose, not by the merit, that is to say, disposi∣tion of the suscipient: this being the generall doctrine of the most, that Sacraments confer the grace which they signifie, where is no predisposition of him that receaues them.

Now when they come to proue this conclusion, they thus enunciate it, that the Sacraments are true instru∣mentall causes of grace; which if they would thus ex∣plane, that the Sacraments are instruments or meanes of grace which they are ordayned to confer, potestate: we would easily accord with them; for it is true, that they are not emptie signes, but by Gods ordinance haue a fitnesse, when they light vpon a subiect right∣lie disposed, to worke that whereto they are ordayned: but to say that they are actual• causes of grace where they are applied to subiects not disposed, is a thing senselesse, and without ground in the word of God.

But let vs see their reasons: which are, first, testimo∣nies, secondly, artificiall arguments: first, testimonie Page  269 is, Math. 3.11. whence they thus conclude Christs baptisme is more powrefull then Iohns, but Iohns Bap∣tisme did nourish faith where it was already, therefore Christ confers it where it is wanting. Ans. all this wee easily yeeld being rightly vnderstood; but they deceiue vs in the h•mon•mie of Christs baptisme, which they thus interpret; that by Christs baptisme we must vnder∣stand, that which he instituted for the perpetuall vse of the Church, vnder the element of water, whereof Math. 28.19. whereas it is manifest, that here we are to vnderstand the baptisme which Christ ministred in shedding out the gifts of the holy Ghost vpon his Dis∣ciples, &c. as Act. 1.5.

Testimonie the second, Mar. 16.16. He that belee∣ueth and is baptised shall be saued. Ans. To omit their cauils against vs, it will be vnpossible hence to con∣clude, that baptisme confers grace, or saluation where it is wanting by the worke wrought: all that is here af∣firmed, is that saluation belongs to them that beleeue, and are baptised. Now how absurdly hence is conclu∣ded therefore baptisme confers grace and saluation ex opere operato? whereas first, faith foregoeth; and se∣condly, it is added that who so beleeueth not shall be damned, yea though he be baptised.

Testimonie the third, Iohn 3.5. Hence they thus conclude, baptisme of water is cause of new birth; there∣fore it workes regeneration by the worke wrought. Ans. first, yeeld that by water we are here to vnderstand the Sacrament; yet followes not the conclusion; yea the very coupling of the holy ghost with water, intimates thus much at least, that if the holy Ghost worke not with the element, (which is possible) the Sacrament auailes not to regeneration: secondly, it is not without cause, that our Sauiour oft makes mention of the holy Ghost onely, and his purpose is this onelie to Page  270 shew the necessitie of new birth to saluation, verse 7.8. yea and otherwise this absurditie would follow, that all lacking baptisme should be damned; and that some hauing the vvashing of the spirit should not be saued, because they vvant the Sacrament.

Testimonie the fourth, Act. 2.38. Act. 22.16. Repent and be baptised for remission of •innes, be baptised and wash away the •innes 〈◊〉 calling on his name: therefore baptisme confers remission of sinnes, by the worke wrought, Ans. first, the Text it selfe requiring some things, as dispositions, plainely euerts that inference of opus p•r•tum; for if baptisme of it selfe confers remis∣sion: vvhy doth Peter require repentance? and Ana∣nias inuocation? secondly, vvhy doe themselues con∣fesse, that both the Iewes belieued and Paul repented ere they vvere baptised, and yet would haue vs beleeue; that vvhere is no disposition of the receauer, the Sa∣craments confer grace? but hence it is easilie collected, that the meaning of the places is this; that baptisme was to be receaued as a seale for their further assurance of pardon; for who knowes not but that to belee∣uers, and true penitent•aries remission belongs by the promise of God? vvhy then must they be baptised? Ans. For further confirmationz, receauing the Sacra∣ment as a testimonie and vvitnesse of their reconcilia∣tion with God.

Testimonie the fift and sixt, E•he. 5.26. Tit. 3 5. wher baptisme is made the instrument of purging and rege∣neration. An. First, doubtfull vvhether there be anie speach of the Sacrament, or vvhether onelie of the blood of Christ, and the spirita; secondly, let that be granted, yet their vvorke done will neuer hence be concluded: vve yeeld them instruments and meanes this way: but yet so as that their eff•cacie, requires a predisposition, in those that receaue them.

Testimonie last 1 Peter 3.22. Baptisme saueth. Ans. the place it selfe affords solution: baptisme saueth, but there is a twofold baptisme; one elementarie; whereby the bodie is washed; the other spirituall, whereby the conscience is purged; hereof this place is to be vnder∣stood; at least they are to be taken coniunctly, so that without this latter, the former hath no sauing effica∣cie.

See we now their artificiall arguments, first, a sub∣iectis, or persons to whom Sacraments are administred, they are rightly and profitably administred to infants, deafe, dumbe, madde, sleeping, therefore are not signes onelie stirring vp faith, but immediatlie conferring sanctitie by the worke wrought. Ans. First, their an∣tecedent •f generall containes a most absurd falsitie; for who, but a madde man, would minister the Eucha∣rist to a child, a madde man? &c. Not being able to examine themselues, or discerne the Lords body? or vvith vvhat profit should they partake themb? second∣ly, if particularly vnderstood of baptisme, the conse∣quence is absurd; for what though it may profitably be administred to infants? (for as touching madde men not able to professe faith) me thinks Pap•sts shold demurre of administration: must the profit needs be conferring of sanctitie, vvithout their disposition? and not rather their obligation and binding to obe∣dience through their whole life? we minister rightly to infants of beleeuing parents thereby initiating them into the couenant, binding them to perpetuall obe∣dience; but whether baptisme any otherwise profit them, till they haue discretion to make vse of baptisme by meditation, to me it is doubtfull.

Second argument ab efficiente, they are signes of di∣uine institution and therefore practicall, and haue power by the worke done, to effect some thing su∣pernaturall. Page  272 Ans. We yeeld all; but yet their conclu∣sion remaines vnproued; for what though they haue by diuine institution a power to vvorke supernaturall effects; yet actually they effect them not without the praeuious disposition of the receiuer.

Third argument, Sacraments depend on God in the very vse, who workes by the minister, therefore by the worke done they confer grace. Ans. It followes not: for what though concurrence of the principall agent to be required to make the instrument effectu∣all? will it follow therefore, that the effect, to vvhich they are designed, is vvrought wheresoeuer the in∣strument is applyed? I take it not: except it be shewed, that as the cooperation of the principall is necessarie, so it is alwayes certaine and present; which who can af∣firme to be perpetuall in the Sacrament?

Fourth argument, Sacraments depend vpon Christs death and passion, Christs death hath giuen a power to Sacraments to worke grace, Ergo, &c. Ans. first, that Sacraments respect Christs death, ra∣ther as the obiect, then as the efficient: secondly, be it graunted, that Christ by his death hath procured vnto his children the gifts of the spirit, by vvhich Sacra∣ments are effectuall vnto vs? yet vvill it not follow that therefore thy are effectuall to all receauers, in as much as the efficacie of Christs merit reacheth not to all, and againe the spirit by vvhich they are made effe∣ctuall, is not giuen to all. Iohn 16.

Fift argument, Sacraments are effectuall to assure vs of pardon of sinnes; therefore are practicall signes, that haue a kinde of inherent vertue to confer grace: Ans. It followes not; the Antecedent is too narrow to inferre so large a consequent. It is true that they are ef∣fectuall meanes to assure beleeuers in greater measure of the pardon of sinnes; not true, that they are thus Page  273 effectuall by the very receiuing, to those also that are not pre-disposed. And Bellarmines speech is not to be forgotten; though sacraments of themselues be infal∣lably effectuall, yet may it come to passe that to vs they are not effectuall, in respect of our owne indispo∣sition.

Sixt argument, sacraments respect faith, otherwise then the word; for the word goes before faith, sacra∣ments follow itb: therefore sacraments worke their ef∣fect not by meditation or discourse, but by inherent vertue. Ans. A meere calumney; for what if Sacra∣ments and the word be in that respect vnlike, that the Word goes before faith, & Sacraments follow it? shall it thence follow that Sacraments require not our medita∣tion, to this end that they may be effectuall? or that they conferre grace where is no disposition in the re∣ceiuer? Nay, doth not the contrarie hence follow, that for as much as Sacraments may not be administred but to beleeuersc: that therefore they are not effectuall to vs without our predisposition?

Seauenth argument, Sacraments are effectuall to the receiuer though ministred in an vnknowne tongue; therefore by the worke done. Ans. If by this not vn∣derstanding of the language, they meane an vniuersall ignorance of the tenour of the Couenant; so we deny their Antecedent: if such an ignorance of the tongue, as that the word of promise is vnderstood by the susci∣pient, though not as propounded by the minister; so their Antecedent infers not the conclusion.

Eight Argument: if they auaile not, saue onely by meditation and vnderstanding, then were there no cause why the learned &c. should be baptised. Ans. It followes not, for euen they that vnderstand may by renewing their meditation in the vse of the seales be confirmed. Rom. 4.11.

Argument the last; otherwise no difference betwixt sacraments of new and old testament. Ans. We yeeld it in respect of efficacied; though in the signes, man∣ner of signifying, and such other circumstances diffe∣rences be manifold.

Many other both testimonies and reasons are pro∣duced by the aduersaries, which partly for breuitie sake, partly, because they are not so vrgent, nor so nearely concerne the question, I haue omitted; if any shall say that I haue imposed vpon them a conclusion which they maintaine not. Ans. Eyther this must be their conclusion to which their reasons must be apply∣ed; else proue they nothing against vs: for wee yeeld them, to be not onely signes to signifie, but instruments effectuall to conferre grace to Gods children in the right vse of them.

In this question my stay hath beene the longer in as much as I see the dregges of this popish leauen to stick in our people that hold them p••• chresta pharmaca, salues for all sores, and potions so powerfull to cleanse them from sinne, that though there be no care of per∣forming what they binde vnto, yet the grace therein offered they thinke shall be by the worke done, com∣municated vnto them. Let them reade. 1 Cor. 10.1.2.3.4.5. Rom. 6. Mar. 16.16. 1 Pet. 3.22. Proceed we now in the Text.

THe first amplification, by Antithesis: summe wherof is this; that as circum∣cision without obedience auailes not to saluation; so obedience, though se∣uered from circumcision, is in some case comfortable.

Vncircumcision; vnderstand metomynically, the Gentiles vncircumcised, if it keep the ordinances of the Law. Quest. First, whether possible to keepe the law? Ans. This scripture teacheth no such thing, being hypo∣theticall. Ob. It seemes obedience is requisite to iustifi∣cation. Ans. so we grant; but then this we distinguish; that the obedience of the law necessarie to iustification is performed by beleeuers in their suretie Christ Iesus; and this requisite to euery person iustified: not by our selues, in as much as first nature corrupted cannot pos∣sibly performe ite; secondly, nature sanctified is but in part sanctified. Rom. 7.

Be counted circumcision.] That is, as well esteemed, [Obser.] as if he were circumcised. Now here mee thinkes, is more then intimated, that bare want of the Sacrament condemnes not a beleeuer; and that a beleeuer though he want the sacrament, (that want not arising from con∣tempt, but from ineuitable necessitie) may be saued. See verse 26. Not to be long this way: it is that the Rhemists yeeld vnto Gentiles before Christ not of the stocke of Abraham. Whence thus wee reason; that if vnder the olde testament sacraments were not absolute∣ly and euery way necessary to saluation, then may wee Page  276 not imagine such an absolute necessitie vnder the new: but before Christ not absolutely necessarie. Ergo, &c. For this were to make our condition worse then vvas the state of Iewes, &c. Obiect. If any shall say, that circumcision was not then inioyned with so straight charge as baptisme now. Ans. The contrarie appea∣reth. Gen. 17.14

Secondly, infants many dyed without Circumcision before the eight day; of whom if wee shall conclude they were damned, we shall first impose cryme of ty∣ranny vpon Gods Commaundement; and secondly, (which is not probablef,) be able to say of some particu∣lars, they are damned. Now if bare want of Circumcisi∣on damned not them, neither doth bare want of Bap∣tisme throw vs out of hope of saluation.

Thirdly, without the Sacrament, righteousnes and iustification may be obtaynedg: if iustification, then saluation: betwixt which two, the connexion is insepe∣rable. Rom. 8.30.

*Fourthly, Quid quod? Some of the aduersaries con∣fesse, that there are some cases wherein Baptisme of water is not absolutely necessarie as in martyrdome; secondly, speake of a kinde of Baptisme in vow, or de∣sire which in some case may auaile to saluation.

Fiftly, were authours of that distinction of ne∣cessitie: first, absolute; secondly, ordinatae potestatis.

Whence me thinkes is easily concluded, that though Baptisme be ordinarily necessarie to saluation, when it may be had; yet not absolutely necessarie, where is a bare want seuered from contempt.

[Ʋse.] And therefore audacious and vncharitable is that sentence of Papists;* that Baptisme is necessarie as a meane to saluation, and that in such sort, that if a man be not Baptised, he perisheth euerlastingly, although perhaps for his ignorance, hee may be excused from Page  277 breach of the commandement to that end giuen.

Now sure their proofes should be pregnant for so heauie a doome passed on so many infants, borne in the Couenant, and yet dying vnbaptised. Let vs heare them.

First, Ioh. 3.5. Except a man be borne againe of water and the holy Ghost, hee cannot enter into the kingdome of God. Ans. How strange is it? that so peremptory a con∣clusion, should be built vpon a Text, of so doubtfull and ambiguous interpretation? how often doth water signifie the spirith? nay doth not our Sauiour intimate a disparitie of necessitie? when he first propounds, after repeates the absolute necessitie of regeneration, with∣out mention of water; and Mar. 16.16. hauing said that who so beleeues and is baptised shall be saued, in the Antithesis saith not, hee that is not baptised, but on∣ly, he that beleeues not shall be damned.

And as to their second reason from humane testi∣monies, let it suffice to oppose that one sentence of Au∣gustine De Baptis. contra donatat. Libro 4. cap. 22. that suffring sometimes doth the steed of baptisme, S. Cy∣prian hath no sleight proofe from that theefe; to whom (being not baptised) it was said, this day shalt thou be with me in Paradice. Quod etiam atque etiam considerans, (saith Austine;) inuenio non tantum passionem pro nomine Chri∣sti id quod ex Baptismo deerat, posse supplere; sed etiam fidem conuersionemque cordis, si forte ad celebrandum my∣sterium baptismi in Angustijs temporū. succuri non poterit. Neque enim Latro ille pro nomine Christi crucifixus est, sed pro meritis facinorum suorum: nec quia credidit pas∣sus est, sed dum patitur, credit. Quantum itaque valeat etiam sine visibili sacramento Baptismi quod ait Apostolus Rom. 10.10. Corde creditur ad iustitiam, ore autem fit confessio ad salutem, in illo Latrone declaratum est: sed tunc impletur inuisibiliter, cum mysterium Baptismi, non Page  278 contemptus religionis sed Articulus necessitatis excludit. Thus farre Austine; whose summe amounteth to this, that though contempt of baptisme be damnable, yet bare want damnes no man.

[Vse.] And let it admonish vs, as to forbeare sentencing to hell all those that dye without the Sacrament: so not to aduenture, vpon this false supposition of absolute neces∣sitie, intruding into the Ministers function: discom∣fortable is contempt, dangerous omission of this or∣dinance, where it may regularly be had; and as dan∣gerous without calling to vsurpe the honour of Aaron, Heb 5.5.

THe next amplification followes, in a comparison of vnequals: bare vvant of circumcision shall not hinder the salua∣tion of a beleeuing Gentile; nay more, his obedience performed in want of the sacrament, shall iudge thee, which by the letter and circumcision art a transgressour of the law. Circumcision by nature: that is, a Gentile vvan∣ting outward circumcision: letter and circumcision, Page  279 that is, literall and externall circumcision seuered from the grace of the Sacrament, shall iudge, that is, con∣demne: iudgement of men is properly ascribed to God, as the principall agent; sometimes to the wordi as the rule or witnes; sometimes to the Ministers and Saintsk: First, in respect of their testimonie; secondly, exam∣ple; thirdly, approbation: so here, the Gentiles shall iudge the Iewes, viz. by their example, occasioning the Lord to poure out the seueritie of his wrath vpon such, as hauing more meanes, and prouocations, per∣forme lesse duetie and obedience. Compare Mat. 12.41.42.

Then how heauy shall be the condemnation of ma∣ny in the Church, [Ʋse.] exceeded of the heathen in deuoti∣on, iustice, and common honestie? how odious vvas periurie amongst them? how rife amongst vs? Vsurie with them matched with murther; with vs vsed as a law∣ful trade. Papists, to make proselytes trauaile sea & land; wander (good God) how farre, to the shrines of Saints by them made Idols? instruction of families with vs neglected, and our assemblies desolate, &c.

Which by the Letter and Circumcision.] Letter and Circumcision, that is literall circumcision hauing the element, wanting the substance. Interpreters note an Enallage of the praeposition (〈 in non-Latin alphabet 〉) for (〈 in non-Latin alphabet 〉:) perhaps fitly; and yet, it may be the Apostle would intimate, the occasion of their transgression; vaine confidence in the outward element receiued by them. This once is eui∣dent in common experience, that trust to the elements incourageth many to libertinisme in their liuesl. Sa∣craments rightly meditated leade to obediencem: mis∣applyed through corruption, occasion licentiousnes; as how often doe our people, reproued by the vvord GOD, for swearing, drunkennesse, whoredome, &c. take sanctuarie at Baptisme? as if it assured of re∣mission; Page  280 men trading in transgression. Let such consi∣der, what now followes, in the Apostles answere; and that is the distinction of Iewes and Circumcision, and analogically of Christians and their Baptisme.

*He is not a Iew, namely approued of God, and with∣in the Couenant, that is one outward, &c. that hath onely carnall generation of Abrahamn: neither is that Circumcision; auaileable to saluation: that is out∣ward in the flesh; and cutting of the fore-skinne; but hee is the Iew indeede, that is such in secret: that is, in heart; whose heart is vpright before GOD, in perfor∣ming his restipulation, sincere obedience; and circum∣cision which is of the heart; whereby corruption of the heart is abated, in the spirit: by the worke and operati∣on of the holy Ghost; whose praise is not of men one∣ly, which iudge after the outward appearance; but of God, which pondereth the hearts.

[Obser.] Then there is more required to Christendome, then to be borne in the Church, or to be sprinckled vvith the water of Baptisme, or to make profession of Chri∣stianitie; there be titular Iewes, that are in truth the ve∣rie sinagogue of Sathano: not all Israel that were born of Iacobp: not all Christians that are Baptised. Act. 8.

[Vse 1] What a witlesse conclusion then is that of Pa∣pists? from the name to the nature of Catholikes: be∣cause named Catholiques by themselues, and there ad∣herents (for for vs we giue it them 〈 in non-Latin alphabet 〉 onely) therefore the onely Catholique Church in the world; and what a Church haue they framed vnto Christ? whereof secret infidels, open offenders, men lacking all true grace, may be after a sort, true members; so they professe faith, partake sacraments, performe outward subiection to their visible Cerberus; indeed secret infi∣dels, professing faith, and not bewraying infidelitie by lacke of reformation, may till discouerie be reputed of Page  281 men, members of the visible Church; but that they should be in any sort true members of that Church, which Christ hath bought with his bloud, to vvhom those benefits of remission of sinnes, resurrection to glorie, and life eternall belong, passeth (I dare say) S. Pauls skill, to conceiue, and Bellarmines logique to proue. Reade this Text.

And let it teach vs, not to content our selues vvith [Vse 2] these outward titular prerogatiues; but rather, la∣bour wee to finde the solide nature of these in our hearts.

Notes of a true Christian indeed; generall: oynt∣ment of the spirit. 1 Ioh. 2.20. More particular first, they are kings in ruling their owne affections, gouerning their families, Iosua 24. Gen. 18.19.

Prophets, instructing themselues. Rom. 2.21. and others within their compasse. Ephes. 6.

Priests, gifted with the spirit of deprication, Zachar. 12.10. Carefully and delightfully exercising it, in be∣halfe of themselues and others. 1 Cor. 1.2. Iob. 1.5.

Notes of an heart truely circumcised: first, such wor∣ship GOD in spirit: secondly, reioyce in Christ Ie∣sus, hauing no confidence in the fleshq: thirdly, put of the sinfull bodie off the fleshr. And of this second Chapter hitherto.