THE GROUND OF A CHRISTIANS LIFE. Delivered in a Sermon at Harwood in Lancashire, the first day of December 1618.  
By ROBERT WORTHINGTON Minister of God's word at Acceington.  Heb. 11. 6. Without faith it is impossible to please God. john 6. 68 Lord to whom shall we go? Thou hast the words of eternal life. 
LONDON, Printed by R. Field for Robert Mylbourne, and are to be sold at the great South door of Paul's. 1620.   

THE EPISTLE TO THE READER.  
CHristian Reader, the Apostle prophesied that in 
2. Tim. 3. 5. 2. Tim. 4. 3.  the last days should come perilous times, when men having a show of godliness should deny the power thereof: & refusing wholesome dostrine, through their itching ears, should get themselves an heap of teachers. What proud Anabaptist, that vaunteth himself upon the stage of vain Imagination, or secure Papist, that trusteth to the broken staff of Egypt, can free himself from such spiritual maladies? who leaving the key of knowledge, and fountains of living water, have digged unto themselves broken cisterns. And no marvel: since Satan cantransforme himself into 
2. Cor. 11. 14.  an Angel of light, how can he work in the darkened understanding, and the heart not truly humbled? He that dare enter combat with the Lord of glory, wisdom and sovereignty, and offer disputation in the full and only point of man's redemption; how boldly will this politic and puissant enemy invade God's Church, wrestling with us about that staff of faith whereby we stand, & seek to strip us of that shield which is 
Ephes. 6. 16.  able to keep back all his fiery darts? What soldier is there in Christ's camp, if he do but watch, that shall not be acquainted with his subtle enterprises? Christ's watchword was not in vain, Watch & pray, lest ye enter into temptation: 
Math. 26. 41.  nor his prayer needless for his servant Peter, I have prayed for thee, 
Luk, 22. 32.  that thy faith fail not. For what greater treachery then to strike at the root? (witnessed in the Gunpowder treason, hatched by Satan and his instruments,) or what greater folly, then to build an house without a foundation? To this purpose is my weak & unperfect labour at this time, the which I had thought to have shrouded under some Christian refuge, but considering with myself, I thought so small a work deserved not a patronage of any worth: and the rather therefore have I sent it to the broad world to seek for itself, trusting that there is no faithful heart that will deny so plain and needful a doctrine entertainment. Yet I fear that if it shall either meet with Atheist, Anabaptist, Papist, or earthly worldling, it is like (without God's mercy) to find as little friendship as Christ the author of faith did among the Gadarens. But howsoever, 
Math 8. 34.  I have at the earnest desires of some, as also for the defence of myself, if haply any popish surmiser or other secret opinionist should arise in opposition (it being preached in a country where are many adversaries of our faith) presumed to commit that to public view which before I delivered in open assembly, not adventuring to change my style, lest I should bewray myself of folly, in bringing unto light a groundless action: it being like to be perused by shallower judgements than many of those who were present when it was at the first diuulged. Wherefore I beseech thee (gentle Reader) that if by God's blessing thou shalt gain to thyself hereby, either information of thy judgement, or confirmation in thyn judgement, or thy will proucked to a more constant vigilancy over thy ways, remember to return to him that rend of thankfulness unto whom thou art bound, from whom thou receivest every good and perfest gift: praying withal for the unity of God's Church, the propagation of the Gospel, that through the means of grace, in season and out of season, thy faith being strengthened, when this life of faith shall be finished, Christ the object of thy faith may assign thee the end of thy faith, seating thee in his celestial jerusalem with true believers.  
Thine in Christ jesus, Robert Worthington. Acceington.   

The ground of a Christians life, delivered in a Sermon at Harwood the first day of September. 1618.  ROM. 14. 23. Whatsoever is not of faith, is sin. 
THe blessed Apostle in the 
The cohetence of the Text.  eight verse of the former Chapter, exhorteth unto that royal law of Charity, being that new commandment 
Love a grace of absolute necessity in God's church john 13. 34.  propounded by his Lord and Saviour, as a grace absolutely necessary to be in God's Church: A new commandment (saith he) give I unto you, that ye love one another: as I have loved you, that you also love one another.  
Now invisible graces must have visible testimonies, both for the manifestation of the graces themselves, as also for our justification before men; therefore in this chapter the Apostle taketh occasion to describe and teach the proper effect of this Christian grace, it being of that nature as to edify and support, according to his own testimony, Love 〈◊〉▪ and 
1. Cor. 8. 1. 1. Cor. 14. 26.  his general command is, Let all things be done to edifying.  
There were in this church, some strong, 
Sound Christians are builders up of God's church.  others weak; as there shallbe ever poor in the world, that the rich may exercise their pity and compassion, so weak in the Church, that the strong may exercise their love and affection, to show themselves hereby faithful disposers and practisers of the manifold g●a●es of God. Christ was the nursing father of his little flock: never was it known that he 
Esay 42. 3.  broke the bruised ●eed, or quenched the smoking flax; so must Christians, whose Image they bear, and whom they are to follow, daily exercise this grace of love, since God hath given to every one the measure of faith.  
Hard was it to bring this people from the traditions of their fathers, or to wean them from the law ●f ceremonies, Touch 
Coloss. 2. 21.  not, taste not, handle not.  
Therefore the Apostle dealeth with them as new borne babes, putting a difference 
Corruption not easily weaned from custom and ceremony.  between them and the strong. Some had received the full power of Christian liberty, others had not attained unto it: but were like punies in their A, B, C, not fully satisfied in this point, that unto the pure all things were pure. 
Tit. 1. 15.   
Now the drift of the Apostle is to school the strong, and teach the weak, not ruinating, but nourishing the work of God which was in both; showing the necessity of faith and love in the Church of God: for, as he correcteth the one for 
The correcting of sin must be the erecting of grace.  putting a stumbling block before the weak in things indifferent, so he teacheth the other to be fully persuaded in his mind. For he that doubteth, is condemned if he eat, that is, is guilty of impiety before God; which is expounded in the words following, because he eateth not of faith. To conclude by an Antithesis in my Text, Whatsoever is not of faith, is sin. Where there is not faith, there must 
A wicked cause bringeth forth a bad effect.  needs be doubting, and where is doubting, there is sin: a miserable cause ordinarily produceth a lamentable effect, for so much is verified in this conclusion: Whatsoever is not of faith, is sin.  
In these words are three things remarkable. 
The division.   

1 The generality,  
Whatsoever, that is, any action though not indifferent; wherein is included thoughts, words, works.   

2 The cause,  
Not of faith, that is, not assured in conscience upon sound ground.   

3 The effect,  
Is sin, that is, impiety a breach of the Law of God.   
It is not said, That which is against 
The opening of the Text.  faith, but that action which is without faith displeaseth God, whether greater or lesser matters, either things absolutely necessary; or casually indifferent. Now 
There may be a conscience where there is no faith. 1. Cor. 10. 29.  some take faith for the conscience, which cannot be; for the weak may have a conscience when they have not faith, as witnesseth the Apostle himself: And the conscience, I say not thine, but of that other; meaning the weak. For why should my liberty be condemned of another man's conscience? Secondly, error is not faith; but the conscience is oftentimes erroneous: therefore the faith of heretics is no faith, but rather credulity, yet they have a conscience.  
Neither is every opinion & persuasion of the mind and conscience, faith, but that which is grounded upon the word. So then, faith is a sound persuasion of 
Fides dicitur firma animi certitudo quae ex Dei veritate concepta sit, à qu● si minimum deflectit non iam fides, sed incerta est credulitas & vagus mentis error. Caluin. in lib. Instit. cap. 5. The main doctrine from the full scope of the Text.  the mind, conceived from God's truth; & the man that would do an acceptable work with the Lord, must work it of faith, that is, as I have partly said, an assurance in conscience grounded upon the word, that it may be done or not be done. For such things as are required in the Scriptures, are pleasing unto him; wherefore, where the word of God is not, there is no faith.  
The doctrine then to be examined and extracted from hence, is this, That whatsoever is done without knowledge and persuasion from the tenor of the Scriptures to be truth to them that do it, that action is a sin. Many have adventured from their variable opinions and vanishing conceits to draw peremptory conclusions, and these in themselves have carried a golden gloss, and appeared as Crystal: but when they have been laid to the touchstone of God's sacred truth for further trial, they were found to be but splendida peccata, beautiful deformities, yea mere fallacies, not any whit available to pacify the mind, or give full and sound satisfaction to the conscience.  
In what high esteem and reputation 
Humane wisdom and carnal imagination not a sufficient guide in divine and spiritual affairs.  among the people were the Pharisees phylacteries, and what glister shows of an unblameable profession did they make? But when the daystar arose, and he who was brighter than the Sun appeared, their glorious profession is but like an house without a foundation, yea, as vain as agrippa's pomp, or Herod's apparel. Christ with his own mouth giveth testimony of their folly, telling them in plain speeches, that That which 
Luke 16. 15.  is highly esteemed of among men, is an abomination in the sight of God.  
Nay further, what good intentions, as they are called, yet how naked without their garment of faith, how slippery for want of a stay, taxed by our Saviour, and reproved in the disciples themselves? Peter, put up thy sword into his place: As if 
Matth. 26. 52.  he should say, Thy intent is good, but thou wantest a ground, for I must suffer. How could I be delivered into the hands of the jews, but that the Scriptures 
Verse 54.  must be fulfilled, which say it must be so? I have a ground for my suffering, but thou hast none for thy striking: Peter therefore put up thy sword, for Whatsoever is not of faith, is sin.  
james and john likewise are very peremptory 
Luke 9 54.  for want of entertainment among the Samaritans, but Christ taxeth them of a preposterous zeal, and an unwarrantable assertion. For he came to be a Saviour, and not a destroyer: therefore at this time they want a ground for their rash purposes and indiscreet desires, though otherwise they make never so goodly a show in zeal and intention. 
Num. 15. 32.  Furthermore, the man that gathered sticks upon the Sabbath; and Vzzah that put 
2. Sam. 6. 7. Bare intentions and naked suppositions cannot be the ground of a sound faith.  forth his hand to stay the Ark of God, the open shaking it cannot be thought to want good intentions for that they enterprised; yet because they went against the great command of that high Commander, his direful hand of justice irrevocably subverteth them; for Whatsoever is not of faith, is sin.  
The reasons follow First, because without faith no▪ action is not can be good or acceptable, as witnesseth the Author to the Hebrews, Without faith it is impossible 
Heb. 11. 6.  to please God. If God accept any work, it is through Christ● 〈◊〉 which work there is required, not only the doing, but the well doing, unto the which there is needful, sound ma●er, a right manner, and a good end, the Lord jesus himself being not only adiutor, but also a Doctor to his Church. The material tabernacle must be framed, and fashioned, and 
Exod. 25. 9  furnished according to the Lords own direction: there must likewise be neither addition nor abstraction from those ten words delivered in the Mount, as it is written in Deuteronomy, Take heed therefore 
Deut 5. 32.  that you do as the Lord your God hath commanded you, turn not aside neither to the right hand nor to the left. The jew and Papist they worship the true God, but 
will-worships were ever abominable before the Lord.  not according to that manner the Lord requireth: therefore their services are not of faith: and if not of faith, not acceptable. Christ and his Father are one, so are their laws; therefore whatsoever we ask the Father in his name, he heareth us. Yea (saith the Apostle) whatsoever we ask, we receive of him, because we keep his 
1. john 3. 22.  commandments, and do those things which are pleasing in his sight: but without faith we cannot please God, therefore without faith there can be no acceptance: for whatsoever is not of faith, is sin.  
Reason 2 My second reason is taken from the infallibility and truth of Scriptures. We have (saith the Apostle) a most true word of the Prophets; which may appear, first from the I●di●●r: For no prophecy in Scriptures is of any private motion, but 
2. Pet. 1. 20. verse 21.  holy men of God spoke as they were moved by the holy Ghost. Look we at Moses and the Prophets, Christ and his Apostles, and we shall find their tongues to be 
Esay 6. 7. Scriptures without error.  touched with coals from God's Altar, and the spirit of Elijah to be doubled upon Elisha; yea they were all filled with the holy Ghost, and spoke as the Spirit gave them 
Acts 2. 4.  utterance. What words of gross impiety, or rather blasphemy, dare the Papists utter, concluding these sacred writings, without the authority of the Church as not authentical? Yea they authorise Canons to be as orthodoxal as the Scriptures. O palpable blindness, nay, horrible blasphemy! But let us proceed. As the truth of Scripture appeareth by the Inditer, so also by the matter itself there in 
The pure word of God surpasseth all humane learning. That which man by his wisdom cannot do, God by his word and spirit can do.  contained. How doth it discover sinful man's particular thoughts, lusts & affections, which humane reason was never able to discern, nor any Philosopher by humane wisdom able to declare? Besides, what articles of faith, although not against reason, yet above reason? For in natural understanding God is not all justice and no mercy, but if there were not a Redeemer it should be so: therefore, although reason can teach, that he must be God that must satisfy the infinite justice of God for sin, yet that this Redeemer should be God and man, is above reason. For this cause is his name called Wonderful. Unspeakable was the 
Esay 9 6.  work of creation, and wonderful the work of redemption: This is the Lords 
Psal. 118 23.  doing though it be marvelous in our eyes: and, Let him that glorieth glory in the 
jere. 9 24.  Lord. Besides, nothing but this word is able to minister comfort and relief in all distresses of body and mind. The sweet promises of the Gospel will only revive and raise up the weary soul, and give it full contentment and satisfaction. Athanasius concludeth more perfection 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athanas. de Synod.  to be in the Scriptures than all the Synods: he therefore that believeth God▪ must believe the Scriptures, for whatsoever is not of faith, is sin.  
Reason 3 The third reason is taken from the sufficiency 
2. Tim. 3. 15.  of them, they being able to make a man wise to salvation, through the faith which is in Christ jesus. But, saith the Adversary, they are imperfect, therefore they require a supply from the Apostolical Decre●alls of the Church. O proud Babel that dare offer strength to him who is strength and sufficiency itself, and prop his omnipotent power and incomparable work with the reeds of Egypt! Basil saith, that the Scriptures 
Scriptura commune promptuarium bonorum documentorum. Basil. mag. in psal. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Iren. li. ●. ca 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theod. dial. ●. cap. 6.  are the rich treasury of the King of glory, full of pearls and precious stones, wherein the Christian may furnish himself with necessaries, either for his general or particular calling. Yea, how have the ancient Fathers, Tertullian, Irenaeus, Theodoret, Augustine, made them their stay, confessing them to be the unmoveable ground of faith, the pillar of truth? How have they commended them by their example & doctrine to all succeeding ages, as sufficient to make the man of God absolutely perfect unto every good work? Nay further, how have they expressly published unto posterities, 
Hieronym in Mat. 23  Quod de Scriptures authoritatem non habet, eadem facilitate contemnitur qua probatur, that is, Whatsoever is not authorised by the holy Scriptures, it may as easily be rejected as received. Wherefore, although such Babylonish and Satanical spirits, in their height of pride dare attempt to weaken that which the strength of Israel by his own finger hath so confirmed and established to be both perfect and sufficient, 
Psal. 19 7.  yet let all that fear the Lord, conclude with my Text, that Whatsoever is not of faith, is sin.  
Reason 4 My fourth reason is taken from the present and future expectation of a blessing and comfort through faith in the promise, from the work truly and sincerely 
Faith only the ground of sound assurance and comfort.  wrought, the which cannot be truly and constantly expected of me, without full assurance in my soul▪ and conscience, that I have throughly endeavoured to obey God in all things according to his will; being truly humbled at the sight of my manifold failings and imperfections. For evangelical perfection consisteth in these graces, faith, unfeigned humiliation, with an earnest endeavour, God in his Son accepting the truth of our endeavours as perfect works. The which evidently appeareth by the testimony of the Apostle, who although he delighted in the law of God concerning the inner man, yet was he constrained to cry in the bitterness of his soul, O wretched man that I am! Were our actions 
Rom. 7. 22. 23 24  perfect, what necessity were there either of humiliation or faith? but Evangelicall righteousness requireth both, humiliation to bring us to faith, & faith for the apprehending of that imputed righteousness which is by Christ. Hence then is disclosed the natural estate of many, who brag of an endeavour to serve God, but wanting the clear sight 
No discerning of imperfection, no endeavouring after perfection,  of imperfections in their best actions, they come not to the grace of sound humiliation, and so remain careless, neglecting the means of grace, as constant hearing, praying, conferring, meditating, whereby more knowledge, and greater strength is to be obtained; they being ignorant of an universal and renewed obedience enjoined the people of God. Since therefore his will must be our will, and his word an absolute rule for the squaring and ordering of our general affairs, in the courses of true piety, and unmixed holiness: how frail 
Hope with▪ out faith but a vanishing shadow.  and comfortless is that vanishing hope, which is not supported with this staff of Faith? What comeliness▪ were it to prefer the daughter before the mother, but that groundless actions must needs end in fading vanities, & seeming shows in base hypocrisy? Now the Scriptures tell us, that we are saved by faith, and unto this grace belongeth the promises; for that grace which bringeth us Christ, bringeth us all things: what then can surely 
Rom. 8. 32.  be expected without the life of Faith? David therefore first layeth the ground, and then applieth: I shall not be confounded, 
Psal. 119. 9  when I have respect, unto all thy commandments. And Paul gaineth his assurance, and triumpheth in his expectation from this unmoveable ground, I have fought a good fight, I have finished my course, 
2. Tim. 4. 7. 8.  I have kept the faith; from henceforth is laid up for me a crown of righteousness: He therefore that will be fr●e from the guilt of sin, and enjoy the promises, must constantly, without wavering, practise the works of faith, for Whatsoever is not of faith, is sin.  
Reason 5 Fiftly and lastly, the example of the Lords Worthies confirm the truth of our proposed doctrine. Abraham walked 
Genes. 17. 1. Genes 5. 24. Genes. 6. 9 Acts 13. 22. Iosh. 1. 2.  before God, Henoch with God, Noah by Gods own testimony, was an upright man, Moses was his servant, David a man after his own heart; how could this be, but that by faith they obeyed sincerely the word of faith? Hence the Apostle dare affirm, that As many as 
Galat. 6. 16.  walk according to this rule, peace shall be upon them and mercy. Therefore, without all controversy it may be concluded, that there can be no sound life but the life of faith: for Whatsoever is not of faith, is sin.  
I trust, by this time, easy passage is made for further prosecution of the point: proceed we therefore briefly to application.  
Use 1 In the first place therefore it giveth us to understand, that he must be more than a natural man, that groundeth his actions ordinarily upon the word, for the natural man perceiveth not the things 
1. Cor. 2. 14.  of the Spirit of God, neither can he know them: the Apostle giveth two reasons, the one taken from his own corruptions, They are foolishness unto him; the other from the excellency of the things themselves, the which unsanctified nature cannot be capable of: for as they are spiritual, so they must be spiritually discerned. The unregenerate man 
The life of faith not walked by the gifts of Nature only.  may be enriched with many and singular gifts, as knowledge, approbation of the best things, yea with inclination towards sincerity. What a glistering speculative image of holiness may the natural man be covered with? how pregnant in divine and humane histories? He may be stored with variety of the greatest gifts that Nature can afford him, and express in action Aristotle's moral virtues, yet never come to be ruled universally by the word, but as a bondslave guided and ruled by his enlightened and checking conscience. Achitophel's counsel was 
2. Sam. 16. 23.  like as one had asked counsel at the Oracle of God: yet was he without divine and supernatural illumination and sanctifying graces of the Spirit. So it is that many can speak of God, but not in that 
Every service of god discerneth manner as well as matter.  holy manner as of God, with reverence and fear. Others can talk of the word, Sabbath and Saints, but without humility, delight, affection; that as good meat may be marred in the making, so good words in speaking: for God's word directeth, not only for matter but manner. If any man speak (saith the Apostle) 
1. Pet. 4. 1●  let him speak as the words of God. And. Paul commendeth the Thessalonians for receiving the Gospel, not as it was the word of man, but as it was indeed, the 
1. Thess. 2. 13.  word of God. Hence it is that the regenerate man feareth to undertake any service or worship due unto his God, without an exact preparation: that is, he summoneth his whole fabric, every faculty of soul and body; insomuch that he saith with Cornelius, We are all here in 
Acts 10. 33.  the presence of God. He leaveth not unexamined his faith and love, committing a several office to his several faculties; lest his sacrifice should smell unsavoury in the nostrils of the Almighty, no better 
Esay 66. 3.  respected then the cutting off of a dog's neck, or the offering up of swine's blood. He forgetteth not that spiritual actions must be done in a spiritual manner, lest that woeful prophecy be verified in him, as it was in the Pharises▪ This people come near unto me with 
Matt. 15. 8.  their lips, but their hearts are fare from me. Thus, although the carnal Civilist dare rush into God's ordinances and holy services, as the horse into the battle, never respecting like the careless servant, how his master's work be done, so it be done: yet the tender affected son of Adoption, sanctified with the graces of God's Spirit, remembreth and registereth that grounded watchword, Take heed to thy foot, that is, Examine 
Eccles. 4. 17.  thy thoughts and affections, for, whatsoever is not of faith, is sin.  
Furthermore, it is required in divinity, although not in humane learning, as philosophy, that not only our actions 
God's word, man's heart, and his actions must sympathise.  must agree with our minds, but our minds must agree with the truth itself: for it is not enough that a man walk before God, but that he walk truly and uprightly with his God. For this cause hath our gracious God granted and vouchsafed his Pillar of a Cloud, and his Pillar of fire for our certain guiding in the way of happiness. What better and surer conducts can we have then his Word and Spirit? for what reason cannot do, faith can do. Wherefore in Christians must be a double truth, truth in affection & matter; the one to manifest gods truth; the other our own. Graceless men may speak as they think: their words manifesting the abundance of their hearts; but natural men can never speak God's truth truly. What grounds then hath imaginary supposition in the service of God, or that doctrine of Equivocation and mental reservation hatched in the Romish Synagogue, detested 
Non etenim falsum i●rare peierare est: sed quod ex animi tui sententia iuraveris. Cic. de of offic. libr. 3.  of the very heathens? Perjury (saith one) is not so much swearing a thing false, as swearing it falsely, when heart and words agree not. But the particoloured Papist may have out of his Rubric, a tongue for the Prince, and an heart for the Pope. But let all which set their faces towards Zion, know, that without knowledge the mind is not 
Prou. 19 2.  good; and that truth is required, not only in the doer, but also in the work itself, fare surpassing the choicest gifts of nature, for Whatsoever is not of faith, is sin.  
Again, the secure Naturalist that can show his gilded Arms painted with the colour of civil honesty, and the formal hypocrite that is soa●ed up to an high pitch of confused holiness: these and 
The life of faith exceedeth pharisaical righteousness, and formality.  such like have framed a repentance of their own, not grounded upon the Scriptures. Many take some pains in the outward performance of religious duties, & can concur with God's faithful Minister in the strict censures of hellish sins; yet examine them thoroughly in the ground of regeneration, I fear, in respect of true and lively experience, they will be found as ignorant as Nicodemus, yea as vain as Demas: sound mortification will be held martyrdom with their carnal affections, whence proceedeth weariness, dulness, deadness, yea fearful backesliding, the cursed mother of scandal to the glorious Gospel of jesus Christ. Nay they live in the bosom of the Church, yet miserably blind and naked, destitute of those saving graces, true humility, godly simplicity, joy in the Cross, patience, faith; being in bondage unto the law and conscience. But the sanctified Christian, who hath well learned Christ, whose heart faith hath thoroughly purified: this man 
Act● 15. 9  is not unacquainted with the first be ginnings of saving repentance, as namely, godly sorrow, indignation, with an holy revenge upon his vile affections. For, what seed is quickened except it die? yea we 
1. Cor. 15. 36. Rom. 6. 4.  are buried with Christ in baptism. See then the miserable and ungrounded estate of the unregenerate, though never so holy in his own judgement and other men's, yet being ignorant of Christian burial and death of sin, he is like a house upon a sandy foundation, subject to the violent temptations of that prying and raging Serpent, ready to be tossed with the waves of his own corruptions, and drawn aside by worldly enticements. From whence proceed so many evil surmisings, small care in bearing with, & covering the infirmities of the weak, yea 
Christian's must examine well their mortification  that woeful sin of spiritual pride, but from vnmortified humours, and unexamined consciences? Many think, if they believe the Trinity with a general confession of their sins; all that God requiquireth they have performed; others, if they have had some pangs of sorrow; others, if they be brought to leave their gross sins, they are not so bad as the worst, therefore they imagine themselves to be equal with the best.  
But the sacred Scriptures teach the ground of true repentance to be fare otherwise, differing from this speculative mortification, both in qua●titie and continuance. To mortify, in the Scriptures, is to crucify, or apply that which will make dead? It is one thing to get sin asleep, but it is another thing to get it dead: for sleep may be procured without pain, but death cometh not ordinarily without sorrow and perplexity. This mortifying therefore is a destroying of the whole body of sin, an extinguisting of the power and vigour of it. We 
Rom. 656.  are grafied with Christ (saith the Apostle) into the similitude of his death: which he in the next verse expoundeth to be a crucifying of the old man, and destroying of the whole body of sin. Now this crucifying or destroying is expressed by diverse degrees: first, there is the wounding of sin, when the sinner is pricked with remorse by the law: So were those Converts at Peter's Sermon said to be pricked in their hearts, 
Acts 2. 37.  whereupon they cried, What shall we do to be saved? Secondly, a condemning of sin, when the sinner examineth and judgeth himself guilty before the Lord: and thus hath it been with the Lords peculiar from time to time, as may appear in David, Daniel, job, the Prodigal, and 
Dan. 9 7.  the Publican, who humbled themselves as liable to the justice of the Almighty. Thirdly, the crucifying of sin, when the sinner racketh his own soul by godly sorrow, driving in the nails of God's threatenings, restraining his flesh thorough a spiritual revenge: for some of the 
2. Cor. 7. 11.  effects of godly sorrow that causeth repentance never to be repent of, are indignation and revenge: Fourthly, the kill of sin, when the sinner putteth off the body of sin, and forsaketh his evil ways. The Apostle forbiddeth lying, and he addeth an undeniable reason, Ye have put off the old man with his works. 
Coloss. 3. 9  Yea he enjoineth not a partial, but a throughout mortification, showing that he which is not inwardly and thoroughly mortified, was never truly mortified. Mortify your members (saith he) which are on the earth, fornication, uncleanness, inordinate 
Where sin is truly mortified, there is no liking of it in the affections.  affection, evil concupiscence, and covetousness, which is Idolatry. Here the Apostle would have the conceptions and first inclinations to sin crucified, because they are the original of all ungodliness. Hence we see, as also lamentable experience testifieth, that many build upon seeming shows and vain persuasions; for that alteration that true repentance maketh, cannot be found, and all for want of found mortification. For as there must be renovation in every faculty unto all graces, so there must be mortification of all sins in every faculty: whereas it is otherwise in Agrippa-like Christians and carnal Gospelers, who upon the quieting of conscience, and absence of a powerful Ministry, dare fashion themselves according to the courses and customs of the times in apparel and communication, not respecting the 
The mortified Christian watcheth against sins of omission. Phil. 2. 12.  urgent necessity of daily watchfulness, with the constant practice of holy duties. But the crucified Christian, who seeketh and endeuoureth to work out his salvation with fear and trembling, upon his daily sins executeth daily mortification, concluding the necessity of renewed repentance from the sacred Scriptures, and his own corruptions, and Whatsoever is not of faith is sin.  
Thus fa●re have we waded in the first use, proceed in order to the second.  
Use. 2 In the second place it taxeth those unwritten verities in the Sea of Rome, equalised and balanced with the truth of sacred Scriptures. But seeing that Dagon 
Popery not able to withstand the Scriptures.  is fallen before the Ark, the fan of the glorious Gospel having already winnowed the chaff from the wheat: the mists of darkness being expelled by the Sunshine of righteousness, and the power of B●bell displayed by the banners of him which rideth upon the white horse, infinite in wisdom, and invincible in power and majesty: it is not my purpose therefore to be very large in this use of confutation: although my text would bear me out against all the proud brags of that Antichristian Synagogue. Well may we know that Papists, together with the rabble of croaking lesuites they are no babes, they can speak for themselves, or rather Baall● Though their speeches resemble the ordinary qualities and conditions of deceitful tradesmen, who when their wares for insufficiency cannot sell themselves, their glozing tongues can get quick and speedy sale for them: but for all their juggling, glozing, and dissembling, they shall never clear themselues from Christ's sentence against the Pharises: In vain 
Matth. 15. 9  they worship me, teaching for doctrines the precepts of men. This appeareth by 
Papists build upon man, but Christians upon God.  their sandy unsound foundations whereupon they build, as namely, humane Consistories, lying oracles, Decretals apostatical, preferring darkness before light, shadows before substances, Traditions before commandments, yea the creature before the creator. What can God do and the Pope cannot do? Nay, the Church is to judge of the truth of the Scriptures. Tremble Babel, for the pride of the Church hath ever been the ruin of the Church. But to insist and search more narrowly, and to manifest more clearly the rotten groundwork of this Romish building, the Rhemists themselues comment upon our text, and tell us that the proper sense is, That every thing that a man doth against his knowledge and conscience, is a sin, but they show the ground neither for knowledge nor conscience: something must be understood which is not expressed, or else the consequent must conclude, that a man can neither err in judgement nor conscience: which well may be gathered from some of their propositions, as namely this one; Ignorance the mother of devotion. For it is neither against knowledge nor conscience, when that faith will serve which is fixed upon the Church, although that Church be grounded upon the devil himself.  
Again, other stones there are which 
justificatio est actus individuus ac simul totus.  belong to this brittle foundation, as namely, that second justification by works, as if there were a first and a last in the act of justification; whereas it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a free acceptation of a man's person, yea a justifying of the , as the Apostle witnesseth: But to 
Rom. 4. 5.  him that worketh not, but believeth in him that justifieth the , his faith is counted for righteousness. If any regenerate man might have merited any thing in the matter of justification, it could not have been but David and Paul, who were so abounding in the work of the Lord, might have gained something for themselves; but it is fare otherwise, as appeareth by their own testimonies in facred Scripture. Lord, saith 
Psal 143. 2. 1. Cor. 4. 4. justificatio exprimitur in Hebraico Hizdik Pro. 17. 15. & in Graeco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  David▪ enter not into judgement with thy servant, for in thy sight shall no flesh living be justified. The Apostle likewise saith, I have in all good conscience served God unto this day, neither know I any thing of myself: yet am I not thereby justified. Besides, the word, to justify, is opposed in the Scriptures to condemning, signifying an absolving or imputative justice, It is God that justifieth, who can condemn, Yea the blessed Apostle 
Rom. 8. 33. 34. Isai. 50. 8. Act. 13. 39  Paul is no● a●●aid to publish in the Synagogue of the jews at Antioch, that From all things from which they could not be justified by the Law of Moses, by him, that is, by Christ▪ every one that believeth is justified. Well saith Bernard to this purpose, 
Bern. in fest. Omnium Sanct. Serm. 1.  Vaehominum iustitiae quantumvis laudabili, si remota misericordia Dei iudicetur, that is, Woe to the righteousness of man were it never so laudable, if God setting aside mercy enter to judge it. For this cause holy job is not ashamed to confess, that if he would dispute with God, yet 
job. 9 3.  could he not make answer unto one of a thousand. Thus you see with what rubbish the foundation of the Romish Church is laid, of which a workman would be ashamed, yea never adventure so great a building with so slippery a ground-worker but that the prophecy must be fulfilled in them as well as in other, namely Christ to be a stone to stumble at, and a rock of offence, even to them which stumble at 
Esay. 8. 14. 1. Pet. 2. 8.  the word, being disobedient, unto the which things they were even ordained. Were it not so, how could they withstand so plain evidences of the spirit in sacred Scriptures, as namely justification only by faith without the works of the Law, figured & recorded by Moses & the Prophets, Christ and his Apostles? Either it must be of grace, or of debt, but if debt, than were 
Eph. 2. 8.  grace no more grace. In like manner they stand upon Peter's prerogatives above the other Apostles, which were a thing impossible to humane reason, were they not given up to diabolical delusions; for no other Apostle we read of, that fell so often and grievously as this man did. They tell us that he walked upon the water, so did none of the rest. But what supernatural act was this? for herein by the testimony of the Evangelist he bewrayed diffidence and much weakness, and had not Christ caught him by the hand he had sunk. What unity 
Matth. 14. 30.  therefore or uniformity can there be betwixt the Church of Christ and the Church of Antichrist, when there is so 
Rome cannot stand, for it wants a sound foundation.  great difference in the principles? Furthermore besides all this, other stories there are, or rather vanishing rubbish, which prop and uphold this Roman Hierarchy, neither of Christ's or any of his Apostles getting or laying; as namely that ungrounded doctrine of Transubstantiation lately hatched and decreed at the Council of Lateran being 1215 years after Christ, under Pope Innocentius the third: never taught by those Fathers of great antiquity, namely, Irenaeus, Tertullian, Cyprian, Augustine. Yea the Evangelists themselves, Mark and Matthew, are sufficient witnesses of Christ's own words, who said that he would drink no more of the fruit of the vine, 
Matth. 26. 29. Mark. 14. 25.  which was not blood but wine, as Chrysostome and Cyprian both affirm. These things being considered, who can justly 
Cal. lib. Insti●. cap. 13.  blame M. Caluin, though he say the mother & organ of popish traditions was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an erroneous zeal and preposterous humour derived from Satan the father of lies and ungrounded Axioms. And were not poor ignorant and deluded souls bewitched through the deceits of Satan and vanity of their minds, drawn aside with those speculative shows of Antichristian piety, and withal blinded 
The doctri●● of the Romish Church cannot be maintained by Scripture.  with those false persuasions of admired Cardinals, how could it be but they should relinquish such impious falsities and counterfeit holiness, grounded upon nothing but man's invention? I could proceed in showing the insufficiency and weakness of this declining Babel, the head corner stone which should uphold the building being cast aside: but their apparent folly I cease to speak of, it being sufficiently manifested to the Church of God by the faithful witnesses of the Almighty. Let jesuits therefore, or rather 
He that preacheth Christ truly cannot but preach good work●.  jebusites, maintain their faithless doctrines, as of free will, works of supererogation, with such like; yet let Zion fly to the Law and the Testimony; and if they speak not according to this word, it is, as the Prophet saith, because there is no light in them. And although they falsely 
Esay. 8. 20.  charge the Ambassadors of Christ as enemies unto good works, let them set them no higher than the Scriptures, and they shall set them no higher than we. For we are his workmanship, created in 
Ephes. 2. 10  Christ jesus unto good works that we should walk in them. Besides, The weapons of our warfare are notcarnall, but spiritual, mighty through God to cast down 
2. Cor. 10. 4. 5.  holds, casting down the imaginations and every high thing that is exalted against the knowledge of God, and bringing every thought into captivity unto the obedience of Christ. But where the Lord hath not a mouth to speak, there his peculiar people may not have an ear to hear; for Whatsoever is not of faith is sin.  
Use. 3 In the third place it layeth open and bewrayeth the miserable deluge of sin, in these last and worst days. What aberrations? How do men wander from the Lord, denying by their works that God 
The lives of men ordinarily show what they are.  that made them, and Christ that bought them? How few are the families which square their lives by the rule of faith? Are not the greatest commandments the oftenest violated? Are not these days like the sinful days of Noah, prophesied of by Christ, wherein this principal grace of faith is so meanly prized. But alas, sins of all sorts, in all sorts of people, in fore & Choro, both in Church and market. What iniquity can the corrupt heart of 
Sin did ever and shall ever abound on the earth.  man imagine, but it may be patronised by a practitioner, and warranted by a defender? How ridiculous and of base esteem is the life of faith? If any shall examine their lives, the devil by wicked men will forthwith examine and censure 
Satan can abide profession but not practise.  their heavenly courses. To talk and discourse of religion Satan will sometimes permit, but universal and constant obedience he would never abide. If thou dare set thy face towards Zion, behold the northern army of cruel Assyrians. No affinity with sin, small friendship with the world. Faith and the world were ever at variance, For this is the victory which 
1. john 1. 4  over cometh the world, even our faith. What concord can there be betwixt Christ and Beliall, light & darkness? Our Saviour telleth the unbelieving jews, That the world cannot hate them, but him it hated: the reason 
john. 7. 7.  followeth, not for injury but for innocency, not for falsehood but for truth: he testified that the works thereof were evil.  
What is the cause that true piety and grounded sincerity is of so small account, but because the world of the unregenerate 
●. john 5. 19  lieth in wickedness, and faith to carnal affections bringeth little contentment? How can it be that oppressors, extortioners, usurers, these idolatrous worldlings, together with thousands of delicious prodigals, should entertain the Gospel: since Zacche●● must divide his goods, Matthew must bid farewell to his place of customary receipt; yea the people of God must use this world as if 
1. Cor. 7. 31. The life of faith very difficult to nature.  they used it not? How hard therefore will it be for such as trust in uncertain riches, to subject themselves to this life of faith? May not Gods Ministers take up a lamentation, What happy tidings from the word of faith which we preach? how is the way to everlasting bliss plainly beaten forth, yet how few delight to walk in it? How sluggish are our common professors, that cannot watch one hour? and how faithless are those backsliding hypocrites, as if the unchangeable possessor of heaven and earth were unfaithful, or unable to recompense and fully reward his faithful people?  
Thus we see, that straight is the way, and small is the number that go it. Ephraim is an unruly heifer that will not be tamed. Ever have Gods Saints been like the shaking of an olive after the vintage. Wicked men are mad men, they will not be ordered; they are deaf men, they will not hear, charm the Charmer never so wisely. If that be sin which is not done of saith, how woeful will it be with the greatest number, who neither know nor believe, being blind 
Old natural men are very miserable, for they are full of sins.  and dissolute: having from their nonage to their old age wandered from the ways of God, being seven fold more the children of hell than they were in their mother's wombs? If all actions that want faith be sins, how many are the sins of those who were never enlightened with the knowledge of God? My text hath driven me into such a narrow straight, & so paled me in, that I cannot get liberty, either to licence the novelties of the Athenians, or the blindness of the Atheist, or the idolatry of the Papist, or the dreams of the Anabaptist, or the hypocrisy of the Pharisie. I am forced either 
God's word giveth no liberty to any sin or sinner.  to raze my text, or rack the conscience of every unregenerate man; but seeing the gross sins of our sinful times are so apparently arraigned and condemned in all general teaching, and the light of conscience, I desire to descend into particulars.  
If therefore indifferent things must be of faith, at least in the general, how much more matters of greater importance? 
No life of faith without examination.  Where is the examination of thoughts, words, actions? Under what spiritual and heavenly promise do the works of impenitents consist? What use can there be of faith, without the life of faith? For his will and promise are consonants, they are companions, and cannot be disjoined. The uncharitable railer that spends his time in whispering and backbiting the sheep of Christ, who desire to glorify 
He which hateth God's people wanteth faith.  God in obedience, whereas love edifieth and thinketh not evil; but where there is no love (especially to the children of God) there is no faith: for faith, if it 
Galat. 5. 6.  be sound, worketh by love.  
In like manner the proud spirit and secure worldling, that esteemeth the powerful preaching of the Gospel a mean and needless labour, promising to himself repentance without the constant and conscionable use of the means, setting at light the blessed doctrine of vocation, although in an audible voice it was hard from heaven, This is my well-beloved Son in whom I am well pleased hear him. And the Apostle dare confidently affirm 
Matth. 17. 5. Rom. 10. 17. 41.  both by doctrine and experience. That faith cometh by hearing, and no sound hearing without a preacher: yea he acknowledgeth the Gospel of Christ to be 
Rom. 1. 16.  the power of God, to salvation to every believer. And what good was done in Co●inth or Galatia, he affirmeth that through Christ by his means it was wrought; In Christ jesus, saith he to the Church at Corinth, I have begotten you 
1. Cor. 4. 15.  through the Gospel: and expostulateth the matter with the Church at Galatia: 
Gal. 3. 2.  Thus received ye the Spirit by▪ the works of the Law, or by the hearing of faith preached? Thus than we see these woeful contemners of able and conscionable Ministers, ground upon no better a foundation than their corrupted imagination. They 
It is a note of a wicked man not to love and frequent the means of grace.  will not be guided by God nor established in Christ, but choose rather to wander in the wilderness of naked hope, openly descrying and publishing that condemnation which is in the world, spoken of by our Saviour, john 3. 19 20. This is the condemnation, that light 
joh. 3. 19 20.  is come into the world, and men loved darkness rather than light, because their deeds were evil: for every ●an that evil doth hateth the light, neither cometh to light, lest his deeds should be reproved.  
Others, through the blindness of their understanding and perverseness of their wills and affections, account the 
He that knoweth not God's day and worship, knoweth not God.  Lords day, but as the Scholar doth the Thursday▪ only a day of sport and pastime, examining more their app●rell the●● the day or their hearts; as also their natural and base companions more than the assembly of Saints in the Sanctuary. Whence it cometh to pass that they neither prepare to, nor take any delight in Gods public worship. The reason is, because they ground not on faith, being both ignorant of the mystery of the day wherein our chiefest happiness is resembled; as also being led by their own sensualities and carnal appetites, following rather the direction of their own wills then the guide of faith. Thus as they are grounded upon themselves, so they remain ignorant of Christ and secrets of the Gospel, and for want of a sensible 
He that thirsteth not for knowledge hath no care to li●e well.  thirst and appetite unto the word, shall never be able to live the life of faith, or walk the way to everlasting happiness. But let us come to more close and unwarrantable courses of men, not grounded on this rock of faith.  
A● first, when we receive the blessings of God not sanctified by the word and prayer, whereas the Apostle teacheth 
1. Timoth. 4. 4.  that every creature of God is good, and nothing aught to be refused if it be received 
God is to be remembered in all his blessings.  with thanksgiving. Wherein is employed the contrary, that the creatures are not good unto me without thanksgiving: the reason followeth, for they are sanctified by the word of God and prayer, and not sanctified without it. Besides the examples in former times, the poor maids of Ramath Zophim told Saul, that 
1. Sam. 9 13.  the people would eat no meat until the Prophet Samuel had blessed the sacrifice. 
1. Sam. 9 13. john 6. 11.  Yea Christ himself did never eat meat but he practised this duty; and the Apostle would eat no bread, but first gave thanks in the presence of them 
Acts 27. 35.  all: and commandeth it as a special duty, In all things give thankes: and addeth 
1. Thess. 5. 18.  this reason, for this is the will of God. If these Scriptures and examples were well weighed, there would not be such brutish receiving of the creatures as there 
He that seethe God in the lesser blessing will praise him for the greater.  commonly is. Nay, many that do coldly perform this duty, if God ever enlighten them to see further the necessity and excellency of this duty, they will not neglect to bless the Lord for greater mercies; they will (I say) be more careful to perform and offer up morning and evening Sacrifices.  
It would be holden a very inhuman and shameful dealing, to forget the kindnesses of men; how unnatural then is it, and intolerable, to forget so many 
Learn to bless God by the light of nature.  renewed mercies of the Lord? He therefore that is without sobriety, prayer and thanksgiving in the use of God's creatures, plainly manifesteth, that he neither by faith dependeth on God, nor in faith receiveth his blessings; but Whatsoever is not of faith, is sin.  
Secondly, when men confess their sins in general, and cry for pardon for them; but they cannot credit these two things: First, that all thoughts, words; 
Pure actions are strained actions.  and actions must be strained through faith, or else they will be impure. Secondly, that God forgiveth no more known sins then a man earnestly endeuoureth to forsake, they being blotted 
Sin is forgiven by God when it is mortified in us.  out of God's register when they are dead in us: the power and vigour of them being extinguished, and we in all things as ready to glorify God, as we would have him to glorify us. But alas, when prayers are not grounded upon a lively sense of sin, and Gods eternal vengeance due unto them; as also godly sorrow and faith in the promises: how suddenly do men turn to their old vomit, and filthy wallowing in the uncleanness of sin? causing sound judgement and grounded reason to subscribe to perverse 
Where there is not thesense of sin, there cannot be the forsaking of sin.  will and carnal affection, preferring Ishmael before Isaac, Esau before jacob, Zidkijah before Michaiah, the Pharises before Christ, custom before conscience, tradition before the commandment. Thus for want of divine illumination, as also a correspondency betwixt their supplication and conversation, confession and affection, their ungrounded prayers become a vain lip-labour, impure, and abominable in the ears of God.  
Thirdly, when men apparel themselves beyond their estate, and above their degrees, although God hath threatened to visit all such as wear strange attire, 
Zeph. 1. 9  and hath granted grounds for our attire, namely the presidence of the wise, grave, and godly of that degree we live in. Whatsoever things are pure, honest, and of 
Phil. 4. 8.  good report (saith the Apostle,) if there be any virtue, or any praise, think on these things which you have both heard and seen in me. But the wantoness of our days turn their eyes from God's book and people, fixing them upon their own fancies and backs of jesabels', imagining that if they be out of the fashion, they be out of the world. Hence it followeth, that servant's attire themselves like their Masters, Carters like Courtiers, Yeomen like Gentlemen, Scholars like Soldiers. Thus unseemly and unwarrantably do men and women apparel themselves, preferring the garments of corruption before the image of Christ: oftentimes against justice, equity, and common honesty, cutting their suits in another man's cloth, being daily vagrants from the life of God and ground of faith. But Whatsoever is not of faith, is sin.  
Fourthly, when men live upon the sweat of other men's brows, crushing the back of the diligent workman. Such are wand'ring vagabonds, prying busybodies, 
These and such like, sin against the second Table  ●●llish tale-bearers, gamesters, stage-players, who sinfully transgress the law of charity, walking in the ways of Balaam who loved the wages of unrighteousness, being without God and without Christ.  
Fiftly, when with offence, and without edification we use things of an indifferent nature, whereas the Apostle telleth us, that in some cases, and amongst some persons, it is evil to eat with offence, 
Rom. 14, 2●▪  meaning to the we●ke, not wilful. For the law of love and spirit bindeth where▪ the law of commandments bindeth not: All things are lawful for me, but all 
1. Cor. 10. 2●  things are not expedient; all things are lawful for me, but all things edify not. Now whatsoever is not expedient nor profitable, may not accidentally be lawful, 
In some cases things lawful become unlawful.  although in itself it may be so. It is true, that there is no indifferent thing unclean of itself, but Unto him (saith the blessed Apostle) that judgeth any thing to 
Rom. 14. 14.  be unclean, to him it is unclean. It is requisite therefore, that we stand fast in the liberty wherein Christ hath set us free: 
Galat. 5. 1.  yet withal, we must beware that we give offence neither to jew nor Gentile, 
1. Cor. 10. 32.  nor to the Church of God. And for the better doing of this, we must look to 
The edification and building up of the Church must be a thing dear unto us.  the right using of things indifferent: for we easily infringe and abuse our Christian liberty. There be three principal grounds or main directions for the well using and ordering of things of this nature.  
First, when we use them lawfully, that is, to God's glory, not superstition or profaneness. Therefore the Apostle commandeth, that Whether we eat or 
1. Cor. 10. 31.  drink, or whatsoever we do, we do all to the glory of God. Thus in eating and drinking, which are in themselves things indifferent, we are to seek God. Secondly, when we use them profitably, to edification, the good of man, All things (saith the Apostle) must profit; yea Every 
Rom. 15. 2.  man must please his neighbour, in that which is good, as Christ pleased not himself, but others. This belongeth properly to the weak and ignorant that 
God's glory and man's good, the main ends of all our actions  may be in the Church, whom I am bound to edify, support, build up, and not by any means to weaken or grieve, much less destroy, although the thing be never so lawful in itself. Thirdly, when we use them proportionably, that is, in sobriety, not failing in the manner, nor exceeding in the measure, but so using them as they further us in all duties of godliness, being always vigilant over our affections, lest we be brought into bondage by them. Let us rather be said to enjoy them, than they us. Thus for the strong Christian.  
But the weak conscience may here 
Duties to be done, and not simply grounded in the word, must necessarily be examined.  object: How shall I do all things of faith, seeing there are so many laws which are not simply prescribed in the Word? Answer. Laws that simply and primarily bind in conscience, are such as bind though there were no humane laws to urge them; such as preaching, hearing, praying, with others of the same quality and necessity. Thus the Apostle is said to preach Christ crucified, although unto 
1. Cor. 1. 23.  the jews a stumbling block, and to the Gentiles 
Dan. 6. 10.  foolishness. And Daniel is said to pray three times a day, and praise his God daily, albeit the King and the people rage at him. For this cause may it be lawful to compel the Papist to come to the sacred ordinances and public worship of God, albeit it seem to offend them: for good king josias made a co●enant with the 
2. Chro. 34. 32  Lord and caused all his people to stand to it.  
Other laws there are which do not simply & primarily bind in conscience, but secondarily and in respect: wherefore, although the wholesome laws of the Magistrate bind not simply & primarily the conscience, but secondarily, yet 
Magistrates must be obeyed of conscience in all lawful things.  we must obey their wholesome laws for conscience sake, our consciences being bound, not by the law of the Magistrate, but by God's law, which bindeth to the obedience of the Magistrates laws in all lawful and honest things: according to the rule of the Apostle, Romans 13. 5. 
Rom. 13. 5.  Ye must be subject for conscience sake. Neither are we kerbed any whit in our Christian liberty, since unto humane laws which fight not with God's laws, the outward man is bound directly, and not the inward but by accident.  
The law therefore that forbiddeth the 
All humane laws must tend towards God and godliness.  frequenting of Alehouses, for the avoiding of drunkenness, is by good consequent grounded upon the Scripture: also the law that forbiddeth the wearing of weapons, for the avoiding of bloodshed, and such like. So likewise Ecclesiastical laws, helping forward towards the observation of the first and second Table, although they bind not in particular, yet in the general; as the place of God's worship, the time, maintenance for the Ministers, silence in the Church, with such like.  
The Arrian heretics refused the word 
Some things are lawful & agreeable to the Scriptures which are not simply expressed in th●  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and denied Christ to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, of the same substance with the Father, because it was a word no where found in the Scriptures. But Athanasius answereth, that Etsi haec vox in Scriptures non rep●ritur, habere tamen ●am sententiam quam Scripturae volunt: that is, Although the word itself be not found in the Scriptures, yet it hath that sense which the Scriptures do allow of.  
There are also other civil and Ecclesiastical orders, which do bind neither generally nor simply, but accidentally, in respect of the contempt of authority, and scandal that may ensue upon the breaking of order. Now the weak conscience is in things indifferent most like to stumble, they wanting express warrant from the Word, and he feareth to enterprise any action without warrant. In which cases, tender consciences 
Tender consciences must not be racked  must be tendered rather then racked by authority. For, be the things never so lawful in themselves, be they never so generally entertained in the judgement and practice of others, yet they remain utterly unlawful to me, without such information: for the Apostles command is, Let every man be fully persuaded 
Rom. 14. 5.  in his mind. It standeth therefore every Christian upon, to examine narrowly all his actions, especially his divine and spiritual duties, yea surely to be grounded in all matters concerning the worship of God.  
Quest. Whether hath the Prince power to make Ecclesiastical laws and constitutions of his own, since there is one Lawgiver 
jam. 4. 12●  which is able to save and to destroy? Yea, either edicts authorising and commanding the laws of the Lawgiver, or constitutions circumstantial and indifferent, which may vary according to the variableness of times, places, and dispositions of Churches.  
The Apostles rule being ever observed, 
1. Cor. 14. 4●. Ecclesiastical constitutions must tend to order decency and edification, and remaineth as variable.  namely, that they tend to order, decency & edification. Besides, that all such changeable constitutions be not urged as any part of God's essential worship, or as necessary to salvation, or equalised with the law of God; neither may they by their multitude obscure the glory of Christ in his ordinances: but such laws as are made unjustly, or command unlawful things, do bind neither in general nor particular, neither in themselves nor accidentally, and therefore cannot be of faith. Now the Church of Rome maketh 
Great difference betwixt the Church of Rome and the Church of England.  laws and ordaineth constitutions, not only Extrafidem without faith, but also contrafidem, against faith, and to bind the conscience in pain of mortal sin, laying grievous burdens upon men's shoulders, heavy to be borne.  
And thus fare in the third use, proceed we in order to the fourth.  
Use 4 In the fourth place it teacheth Gods Ministers to preach the Scriptures as in 
God's ministers must preach God's word. 2. Tim. 4. 1. 2.  respect of the necessity thereof, all our actions being to be done of faith; so also from the direction of the Apostle, who saith to Timothy, Preach the word. Nay we have the example of Christ, who preached Moses and the Prophets himself. The Scribe demanding the way to life, Christ answereth by interrogation, What 
Luke ●●. ●6.  is written in the law, how readest thou? Again, he entering into a Synagogue at Nazareth upon the Sabbath (it being his 
Luke. 4. 17.  ordinary custom by the testimony of the Evangelist) and a book of the Prophet Esaiah being delivered him, he openeth the book, and findeth it written thus, The Spirit of the Lord is upon me, because he hath anointed me, that I should preach the Gospel to the poor, etc. The which he expoundeth and applieth, as plainly appeareth in the verses following: yea he urgeth it as a duty upon the people for to hear Moses and the Prophets: They have Moses and the Prophets, saith he, 
Luke 16. 29.  let them hear them Now what made way for Antichrist, but leaving of the Scriptures? From whence ariseth schism, heresy, together with gross idolatry, 
The casting aside of the word is the high way to schism, heresy. and gross Idolatry.  but from ignorance in the Scriptures? For opinion and sense may fail and err, when faith rightly grounded upon the word cannot. What hath caused so many sects to spring up in the bosom of the Church, as Donatists, Familists, Brownists, Anabaptists, but want of comparing Scripture with Scripture? When men want indifferent ●ares and hearts, their affections rather inclining to courses of security and liberty, and their judgements blinded through pride and self-love, how soon, I say, are such seduced, drawn away and corrupted? Therefore as it is a duty to search the Scriptures, they being the ground of faith, and pillar of truth: so it behoveth the Lords embassadors to come to the people, with, not Thus say I, but Thus saith the Lord. For what wise man will 
The word of God upholdeth a ministers office and authority  credit every hearsay? or what subject will yield respect to such an one as counterfeiteth the king's Ambassador, having neither his Majesty's Arms nor Seal. I will not deny, but it is a blessed thing to teach God's truth from a sanctified spirit: for who is able to direct in that mystical doctrine of regeneration so well as he that is regenerate himself? or what art is able to describe and teach like experience? It was an infallible truth, and grounded certainty, sufficiently persuading the wise men, that in Bethleem 
Mich. 5. 2. Matth 2. 9  was borne Christ the king of the jews, when the prophecy of the Prophets, and the conducting star paralleled both, directing unto one and the same place. As sure and credible will it be, when Gods sacred Spirit in us shall sympathize with 
God's word and his Spirit make a sweet harmony in his Ministers.  his revealed truth. But if sense preposterously fail without the guide of faith, then beware of ship wrack, for Whatsoever is not of faith is sin.  
We see then, as in a glass, the duty of all God's embassadors; for as we may not preach ourselves, but Christ jesus the Lord, so may we not deliver a parcel of the Scriptures, or diuulge them partially. The true treasure and divine Oracles of the Almighty require faithfulness: for so ought stewards to be found faithful. 
Cor. 4. 2.  God's truth as it is, so it must be taught. The word of truth deserveth true division, 
The whole word of God must be taught.  as also right application, whereby the whole counsel of God may be revealed to the Saints. For oftentimes the want of comparing Scripture with Scripture, and distinguishing of times, produceth an Ataxy or confusion in the Churches of God. To instance in some particulars and lamentable precedents: The cavils and innovations of that anabaptistical Sect, who say that the New Testament is sufficient to salvation, therefore the Old unnecessary and unprofitable: and they ground themselves upon these Scriptures, 2. Cor. 3. 6. and 14. Who 
2. Cor. 3. 6. 14 16.  hath made us able Ministers of the New Testament; not of the letter, but of the Spirit: for the letter killeth, but the Spirit giveth life. Moses (say they) had a covering, 
Anabaptists very proud and grossly ignorant.  which in Christ is taken away. But the Apostle saith not, that Moses is taken away, but the veil is taken away. For the Apostle speaketh of the illumination and conversion of the jews to Christ, as appeareth in the sixteenth verse: Nevertheless, when their hearts shall be turned to the Lord, the veil shall be taken away. Indeed the shadows and ceremonies must needs be taken away, when the substance is come: but Christ was not shadowed or typified in the moral law, therefore that cannot utterly be taken away▪ 
Matt. 5. 17. 18.  for his coming was not to abolish it, but to fulfil it: therefore the Old Testament is both necessary and profitable. Furthermore, what although the Apostle teach, that the letter killeth, but the 
There remains good use of the moral law, both for repentance and life.  spirit giveth life, doth he thereby any thing else but show the difference betwixt the Law and the Gospel? namely, that the one is able to do nothing without the other▪ For the organ of the quickening Spirit cannot be properly said to be the Law but the Gospel, since the Law hath no power to regenerate, but the Gospel; yet in regeneration and conversation, the Law hath it work and use, and therefore cannot be abolished.  
Another ground they have in Matth. 17. 5. Christ (say they) by the command 
Matth. 17. 5.  of the Father, is only to be heard: but, to hear Moses & the Prophets of Christ, is to hear Christ. Besides, it is the command of the Son himself, who was equal with the Father, They have Moses 
Luke 16. 39  and the Prophets, let them hear them. Yea he telleth the jews, that If they had believed 
john 5. 47.  Moses, they would have believed him, for he wrote of him. Again, was there any opposition in the Spirit of Christ, which was both in Moses, and the Prophets, 
1. Pet. 1. 10. 11 The doctrine of Moses and the Prophets rightly applied, very profitable.  and Christ? Of this salvation (saith the Apostle) the Prophets have enquired and searched, which prophesied of the grace that should come unto you. Searching when or what time, the Spirit which testified before of Christ, which was in them, should declare the sufferings that should come unto Christ, and the glory that should follow. Yea the same Apostle affirmeth, that We have a 
2. Pet. 1. 19  most sure word of the Prophets. What letteth then, but we may attend unto the sound doctrine of Moses and the Prophets? Furthermore, the testimony of the Apostle Paul is pregnant to this purpose, who avoucheth, That the whole 
2. Tim. 3. 16. Corruption needeth correction as well as instruction. Reproofs sometimes very needful.  Scripture is given by inspiration of God, and is profitable to teach, improve, correct, and to instruct in righteousness: therefore the whole Scripture is necessary, the Christian standing in need of it, either for ground of faith, or rule of obedience, both in his general & particular calling.  
Like unto these dreams, is the error of many Libertines, who ground upon that saying in jeremiah, After those days, 
jerem. 31. 33.  saith the Lord, I will put my Laws in the● inward parts, and write them in their hearts: as also upon that saying of the Apostle, Ye are our Epistle, written, not with ink, 
2. Cor. 3. 2. 3.  but with the Spirit of the living God. Although it be true, that the knowledge of the Law may be written naturally in men's hearts, yet he commanded the same to be written in two tables of stone. For, how doth the Lord write this Law in our hearts? How doth he seal up unto us the covenant of our reconciliation and regeneration by the finger of his 
The preaching of the word the conduit pipe to convey grace into our hearts  Spirit, but by the doctrine of the Law and Gospel, preached, heard, written, read, meditated? Or how could the Apostles call themselves the Preachers of the New Testament, if the Gospel could not be preached? And in vain should Christ bid us, Search the Scriptures. 
john 5. 39   
Furthermore, the Evangelists and Apostles call their doctrine, which was the New Testament, a Scripture or Writing, as appeareth by that testimony of Luke, who thought it meet to write Those 
Luke 1. 3.  things which he had diligently searched out: 
Luke 1. 3.  as also, john witnesseth, who saith, That these things are written that ye may believe: 
john 20. 31.  And the Apostle Paul thought it necessary to write, as is plain in his Epistles. 
Phil. 3. 1.  Thus we see that the men of God, and 
The Spirit of God in the hearts of his people, and his word agree together.  Ministers of the Gospel, wrote by the Spirit the Gospel with ink: the hearts of true believers sanctified by the Spirit through the preaching of the Gospel, answering correspondently that word which was both written and preached; as was evident among those Converts at Corinth, in whom was manifest the power of the Gospel: the preaching of faith being the power of God to salvation, to 
Rom. 1. 16.  every one that doth believe.  
We see then by woeful experience, that Satan transforming himself into an 
It is the work of Satan to draw men from God's word, which is the ground of faith.  Angel of light, seeketh to ground many a poor soul upon seeming shadows, drawing them from the rock of refuge, and certainty, namely, Moses and the Prophets, Evangelists and Apostles of jesus Christ, who have written and spoken as the Spirit directed and gave them utterance. Were not therefore the proud Anabaptist fuller of conceit than judgement, he would never paraphrase the sacred Scriptures in that manner as he doth; as I have already showed, and will further show in one instance. Christ saith, Matthew 5. 34. Swear not at all: therefore, 
Matth. 5. 34.  saith he, it is not lawful in any case to swear. Whereas the Lord (upon necessity) hath commended and commanded a lawful oath, warranting the same both by example and precept, as appeareth in Deut. 6. 13. Thou shalt fear the Lord thy 
Deut. 6. 13.  God, and serve him, and shalt swear by his Name. Yea, the Apostle testifieth, upon necessity an oath to be a very good thing: An oath (saith he) for confirmation 
Hebr. 6. 16.  is the end of all strife. Thus by conceited exposition would this sect of people bring Christ to abrogate his Father's law, and derogate from his Father's glory; 
A proud spirit unfit to expound the Scripture.  whereas our Saviour meaneth nothing less: for his purpose is nothing else but to expound the Law, and deliver it from the gross corruptions and depravations 
He that willingly wresteth the Scripture, neither respecteth God nor Christ.  of the Scribes and Pharises. For they taught, that the third commandment was to be understood of perjury only, or false swearing: therefore our Saviour showeth, that in this commandment is forbidden, not only perjury and false swearing by the Name of God, but also all rash and ordinary swearing in our common talk, whether by the Name of God, or any of his creatures; because swearing amiss by them redoundeth to his dishonour. He therefore here forbiddeth all needless and superfluous 
All needless swearing is much forbidden in the Scripture.  oaths in our ordinary communication. And as these do err, not knowing nor understanding the Scriptures, so do many others, as namely, the Carnal caviller, that joineth himself with the public assemblies, partaking of the same word and Sacraments with the Saints of God: But this man would have one line to be sufficient unto salvation; for he findeth it written in the Scriptures, That 
john 3. 36. Natural men would have all, but they would do nothing.  he which believeth in the Son hath everlasting life. But if this man read forward, he shall see and find, That he which obeyeth not the Son shall not see life. Such will like the doctrine of faith, but they cannot well brook the doctrine of repentance. But, if they attend, or list to hear, they shall hear Christ to be as rigorous as his Father, both in summoning all men 
Mark 1. 15. Luke 13. 5.  to repent, as also in threatening woes against impenitents. The Apostles, as they preach faith, so they preach sanctification 
Acts 2. 38.  and amendment of life: for it is the absolute will of God, that we should 
1. Thessaly 43 1. Pet. 1. 15.  be holy as the Lord our God is holy. The whole word of the Lord therefore must be delivered by the Ministers of the Gospel, that the whole courses of men's lives may be guided by the rule of faith. Christ and his Apostles did not always 
Rom. 9 10. 11  preach faith, but according to the dispositions of people and Churches, so was their doctrine, dividing the word of truth aright. Amongst them of the circumcision, the Apostle presseth the doctrine of faith, but where the Gospel was established, he unfoldeth further 
2. Cor. 6. 34. Tit. 2. 1. 2. 1. Tim. 6. 17. 18.  the mystery of godliness, teaching other graces and gracious duties necessary and appertaining to Christian life.  
Here we see the wisdom of God, in scattering the Scriptures, not only for the making his people more diligent in searching them, but also, that they may 
The Brownist a wrester of holy Scripture in many things.  remain in his just judgement a stone to stumble at, even to such as are disobedient and unbelieving. Furthermore, would the Familist and Separatist take any pains in comparing Scripture with Scripture, they should find but weak grounds for their indiscreet and  proceed. For although they are bold and peremptory in alleging Scripture, yet if they were able to see their pride and ignorance, they should find but a slippery groundwork to uphold and maintain their wilful separation. The alleging of Scripture literally and solely without comparison, will no more help, in some cases, then bare sufferings without the cause, will help a man to be 
The devil cunning in quoting Scripture. Psal. 91. 11. Matth. 4. 6.  a Christian. The devil, for his own defence, hath alleged Scripture; he can tell Christ it is written, That the Lord had given his Angels charge over him, and with their hands they should lift him up, that at any time he dash not his foot against a stone; therefore what if he cast himself down from the pinnacle of the Temple? But the Lord jesus knew, that although this Scripture was truth, yet it was no warrant for him to subject himself to 
Christian's must not consent to every quoter of Scripture.  Satan's will, or enterprise such a needless action. And can we persuade ourselves that he laboureth not to train up as many as he can in such cunning sophistry? will he leave any arrow in his quiver unshot before he will be conquered? When humane learning cannot serve, he 
Satan a cunning sophister  will not be afraid to urge divine Scripture. Woeful experience witnesseth his working upon the corruptions of corrupt professors, causing their pride, ignorance and hypocrisy to end in Anabaptisme, Brownisme, and Apostasy. But let us search some of their mainest grounds. The first place which I purpose 
The ground of Separatists.  to show, is in the 1. Corinthians 5. 6. 7. 11. A little leaven doth leaven the 
1. Cor. 5. 6. 7. 11  whole lump; purge out therefore the old leaven. If any which is called a brother be a fornicator, or an idolater, or covetous, or a railer, or drunkard, or extortioner, with such an one eat not. But the Apostle saith not, 
Particulars will not always hold to maintain generals.  Eat not with any that is disobedient, but with a brother. There were many that denied the resurrection; he commanded not these to be cast forth, neither doth he say, that when he shall come to them, he will cast all such forth as have not repent of their fornication 
2. Cor. 12. 21.  and wantonness, but bewail them. The person therefore that may not be eaten with, is a brother, a Christian by name, one excommunicated: the end whereof 
Our sharp dealing with others must be sugared with love unto them. 2. Thess. 3. 14. 15.  was not to root him out, but to plant him in. For this must be done, that he might be ashamed; neither was he to be accounted as an enemy, but admonished as a brother.  
The holy Fathers, presently after the primitive times, were troubled themselves 
The Church ever troubled with schismatics.  with such schismatical Donatists, as namely, Parmenian, and Cresconius with others, who grounded themselves upon this Scripture, with such like. Unto whom Augustine writeth in this manner. 
Cum quisque fratrum. i. Christianorum intus in Eccles●● societate constitutorum in aliquo tali peccalo fueri● deprehensus ut Anathemate dign us habeatur, fiat hoc ubi periculum schismatis nullum est, etc. August. count. August. count. Parm. lib. 3. cap. 3.   
When any of the brethren, that is, of the Christians which have place within in the unity of the Church, be taken in some such sin, that he may be counted worthy to be excommunicate, let it be done where there is no danger of a schism, This man, saith he, Corripite non ad eradicandum sed ad corrigendum. Cast out, that he being stricken through fear, may be healed through shame: When seeing himself excommunicated of the whole Church, he cannot find a multitude to be of his fellowship, with whom he may rejoice in his fin, and insult over the good. We see here by the testimony of the Father, as also by the practice of the Apostle, that multitudes, may not be rejected, much less whole Churches, as these Separatists dream, Lest while we go about to pluck up 
Matth. 13. 24.  the tares, we pluck up the wheat likewise.  
Other Scriptures they ground upon, as these out of the Prophets jeremiah. 23. 28. What hath the chaff to do with the 
jerem. 25. 28.  wheat? Also upon that in Esaiah 52. 11. Depart, depart, come out from thence, touch 
Esay. 52. 11.  no unclean things, come out from the midst thereof, and separate yourselves you that bear the vessels of the Lord. But when was this separation? was it not when Babel was incurable & near unto destruction? Otherwise the Prophets themselves, yea Christ and his Apostles sinned when they were in the Temple with  multitudes. Hath not the chaff been ever 
The Church was never without hypocrites.  with the wheat? Is there no chaff at Amsterdam? or hath God no people but there? Hath there not been hypocrites in the Church? and who are worse, or how shall they be winnowed before the separating Angel come with his 
The chaff and the wheat must be together ●ntill the last day.  winnowing fan? The cause now of their separation is because we are Babilonish; the Church of England (say they) is idolatrous and antichristian. Admit we were so, which is a shameless slander, yet this is no ground for present and sudden corporal separation. 
If these who were extraordinarily gifted having withal the spirit of discerning, separated not, what ground hath the Brounist?   
The jews and false teachers were superstitious enough, yet Paul remained among them, until the Lord called him from thence to go preach unto them of the uncircumcision. And so did Christ. For what doth the Lord require more than a disjoining in affection & fellowship? Besides, if all humane constitutions be simply sins, than were all primitive & reformed Churches idolatrous and unclean, and the Apostles themselves guilty of sin for communicating with such. Nay further, who may communicate with the Church of England, although he digress from the same order himself? For we may not sit at 
1. Cor. 8. 10. chap. 10. 21.  the Idols table. Therefore until they prove us Babilonish, and besides all that, to be incurable, their pretended grounds shall end in meeare conceits, for Whatsoever is not of faith is sin.  
The last sort or sect that I purpose to meddle with, who would fain seek a staff from Scripture to hold themselves by, is the Papist. One of their mainest grounds is in the Epstile of james 2. 24. Ye see then, how that of works a man is justified, 
jam. 2. 24.  and not of faith only. Here they ground their second justification; for 
Second justification a mere invention.  they would have him that is just, to be more justified, although comparisons of greater and lesser do not make a several kind, but declare an increase in the same kind of justification, and not a new kind of justification. Now whereas the Apostles Paul and james may seem to contradict and oppose themselves, the one proving so often in his Epistles, that we are justified by faith, without the works 
Rom. 4. 3. Galat. 3. 6.  of the Law: alleging the example of Abraham for justification by faith, whom the Apostle james here useth for justification by works. We must therefore examine and scan sundry necessary questions for the reconciling of them, as also for the removing the adversary from off his blind ground in this weighty point.  
The first question to be scanned is, what faith the Apostle james meaneth or speaketh of in this place, the which he maketh so insufficient; whether historical, miraculous, hypocritical, or lively and operative. It is true that the Apostle Paul speaketh of the last, as appeareth, 
Gal. 5. 5. 6.  Galathians 5. 5. 6. Circumcision availeth nothing nor uncircumcision, but faith which worketh by love. But the Apostle james 
No opposition between the Apostles. I am. 2. 19 Great difference betwixt a living faith and a dead faith.  speaketh of the first, namely, historical, as appeareth in the 19 verse of this second chapter; which he calleth the faith of devils. So then they both speak the truth, the one that we are justified by faith only without works, speaking of a lively faith; the other, that we are not justified by faith only, speaking of a dead barren, and counterfeit faith.  
The second question to be scanned is, what justification the Apostle james meaneth; for there is a twofold justification, as there are sundry sorts of faith. First therefore we are justified before God of which justification the Prophet David speaketh, Psa. 32. 1. 2. Blessed is that 
Rom. 43. Psal. 32. 1. 2.  man unto whom the Lord imputeth not his sin. Of which righteousness and justification the Apostle Paul speaketh, who saith, That Abraham believed, and it was 
God's promise a sufficient ground for justifying faith.  counted unto him for righteousness. The other justification is before men, which we have by works, they being as evidences that we are righteous before God. Of this justification doth the Apost james speak: for Abraham's offering up of his son could not be the cause of his righteousness before God; for his 
Rom. 4. 18.  faith in the promise was reckoned unto him for righteousness thirty years before he offered up his son. Therefore before God was his faith not made perfect through works, but before men. Besides, we read of but few works that the thief on the cross wrought. Yet 
Luke 23. 42. 43.  through faith was he justified, and the heavenly paradise promised unto him.  
The third question to be scanned is, what works the Apostle james meaneth, whether works going before or after faith. It is certain that the Apostle Paul speaketh of works going before faith, which he denieth to be able to justify us, as appeareth, Galath. 5. 2. 3. 4. Behold I Paul say unto you, that if ye be circumcised, 
Gal. 5. 23. 4.  Christ shall profit you nothing: for I testify again to every man which is circumcised that he is bound to keep the whole Law. Ye are abolished from Christ, whosoever are justified by the Law, ye are fallen from grace. But Saint james speaketh of works which follow faith, as appeareth in the 18. verse, 
james 2. 18. In nature causes of things go before their effects.  where he saith thus, Show me thy faith out of thy works, and I will show thee my faith by my works. Besides, the author to the Hebrews declareth that Abraham's obedience and sacrifice was a work following faith, for he saith, That by faith 
Hebr. 11. 17.  Abraham offered up his son Isaac. Works then that follow justification cannot be the causes thereof; wherefore the Apostle james must needs speak of justification before men, and not before God.  
The fourth question to be scanned, is touching the persons with whom they have to deal; a distinction is very apparent. 
Rom. 103.  The Apostle Paul was to deal with pharisaical hypocrites, and jewish teachers, who held and taught, that unless they observed the law of Moses, they could not be saved. But the Apostle james was to deal with carnal libertines and Epicure-like professors, who boasted of a barren faith, and neglected to bring forth the fruits of righteousness. Many there were that upon the preaching of faith, gave liberty to the flesh, and thereby became the servants of corruption, as the Apostle Peter witnesseth, 
2. Pet. 2. 18. 19  therefore there must needs be necessity of their several doctrine, and no opposition in it: the one being to deal with such as too much preferred works: the other being to deal with such as too much neglected them. From whose examples 
People of different qualities must have different doctrine preached unto them.  the Ministers of the Gospel may learn, that one kind of doctrine cannot be necessary at all times, in all places, and to all persons; therefore must they take heed to their flocks, wisely and perfectly to guide by the rule of faith, in the life of life: for Whatsoever is not of faith, is sin.  
Use. 5 The fift use, is an admonition against ignorance. Our doctrine will not give us liberty nor licence to plead for simplicity; 
Knowledge very necessary to the life of faith. Christian's may make some use of Satan, for he knows much and laboureth much. Pro. 8. 10. 11.  for where there is blindness in the judgement, there cannot be but sin in the practice. Therefore search we for knowledge as for hid treasures; let us make choice of wisdom before gold, and prefer it before pearls. But for our better proceeding, consider we of some motives and special inducements.  
The first is, the necessity of knowledge. Our grand enemy the Devil is subtle, and well practised in our manifold corruptions: yea he understandeth historically the Scriptures, he rageth in these last and worst days: insomuch, that although he cannot hinder many from profession, yet he keepeth many from saving knowledge, driving men into extremes, conceits, and base absurdities. Pray we therefore earnestly for a sanctified understanding.  
Secondly, knowledge is the ground 
Men that will believe God must know God. Ro. 10. 17. 18 19 Acts 8. 30. 37.  of faith; therefore little knowledge, little faith; no knowledge, no faith: for, How can we believe in him, of whom we have not heard? When Philip had made known Christ unto the Eunuch, he believed, and was baptised. Although there may be knowledge where there is not saving faith, yet there can never be saving faith without knowledge. He therefore that would bring much glory to God, must labour for much knowledge: both to be acquainted with the will of God, as also the ways of sin and deceits 
He that would forsake sin and Satan must learn to know them.  of corruption. He that would overcome the enemy, must seek to know what way the enemy cometh, and how he layeth his baits and snares. So there can be no overcoming of sin and Satan, unless we be acquainted with their stratagems.  
Thirdly, a life without knowledge, is a life without faith; and a life without faith, is a life without God. Christ saith, that he knoweth his sheep, and is known 
john 10. 14. john 13. 17.  of them: so then, no knowing of Christ, no sheep of Christ's. If ye know these things (saith he to his Disciples) blessed are ye if ye do them: as if he should have said otherwise, If ye do not know these 
Knowledge is part of god's image resident in his children.  things, ye can never do them. Would we then differ from Pagans and senseless creatures, and withal, do the will of God? Let us seek for knowledge, for, Whatsoever is not of faith, is sin.  
Fourthly, good meanings will not serve the turn, the vain trusting of ignorant persons, are both barbarous and dangerous. He that dependeth upon his good meaning, shall be guilty 
Good meanings without good actions can neither please God, nor bring peace of conscience.  both of sins of commission and omission. What ground then can such have of their salvation?  
Fiftly, no assurance nor sound comfort without knowledge: for there can be no applying of the promises without faith; and faith there cannot be without knowledge. The consciences of the servants of God will oftentimes witness the same; when they practise things they doubt of, what joy or peace have they? For when their faith cannot truly apply, their stay and comfort ceaseth, because nothing sooner bereaveth the child of 
Grac● seeketh to do Gods will according to his will.  God of his comfort, then when he findeth that he hath not done Gods will according to his will. Therefore, for the attaining of this excellent grace, I will lay down some special means.  
First, labour for an humbled and dejected 
Means for the getting of knowledge.  spirit; for, The Lord will teach the humble his ways, Psal. 25. 9 Secondly, find out thy wants by an able Ministry, and lay them open before the Lord by earnest prayer; for, The hungry the 
Luke 1. 53.  Lord filleth with good things, but the rich he sendeth away empty. Thirdly, frequent the house of God, and the society of his people; for, such as do his will, are most like to know his will. Fourthly, be full of heavenly meditations, labour to serve the Lord in all thy actions. David had got more wisdom than his teachers by 
Psal. 119. 99 100  this means. Fiftly, practise that knowledge which the Lord already hath bestowed upon thee: examine how thou hast applied every Sabbath days work; For, no doubt, if thou live under an able Ministry, thou mayst be searching thy failings, either in thy general or particular calling, or both. The reason why 
He that would know much must practise much.  men know little, is because they practise little. The husbandman tilleth no more ground than he meaneth to sow; even so men little respect that which they purpose not to do: it is sin therefore and disobedience that keepeth men in blindness in these Sunshine days of the Gospel.  
Sixtly, remember the duty of thanksgiving, 
Thanks for blessings are always increased.  both for thy knowledge, and for the means of knowledge; let it appear that thou prizest it at an high rate by remembering the donor. The gift of a penny deserveth thankes of him that is in need of it, therefore a great gift must needs deserve and require great thankes.  
seventhly impart thy gift to others; lay 
He that soweth shall reap by God's blessing more than he soweth.  it not up in a napkin. The mother that biddeth the child give his brother something of that she gave him, if he do not, she telleth him that she will give him no more: even so is it just with God, that such as have been churlish and negligent this way, should not only be kept without more, but likewise deprived of the comfort and benefit of that which they have.  
Use 6 The sixth use may serve to encourage all true believers to proceed and hold on in the works of faith: for such actions are in high esteem with the Lord; that faith which worketh by love, is a blessed faith: ungrounded actions end in 
Grounded actions well done shall have a reward  misery, but grounded actions cannot but end in comfort: For he is faithful that hath promised.  
The remarkable notes of such faithful 
Evangelicall works are cheerful sound and constant.  workers are these; first, his service is willing and ready service, for he loveth his God, and believeth the promises. Secondly, it is ordinarily sound both for matter, manner, and end: but if there be a failing, there is sorrow and repentance, when it is seen; as also a more strict examination of his actions for time to come. Thirdly, it is constant; the more faith the more fruit. For as he laboureth daily for knowledge, so both the continuance & increase thereof must needs produce a constant & enlarged practice. Thus as he laboureth for the welldoing of that which he doth, so his care is to do much; not only for the answering of his gifts and graces received, but also for the accomplishing of that universal obedience which is required of him; for Whatsoever is not of faith is sin.  
FINIS.