the written word to be right Scripture and the ground of that which is in the heart for the word written carries a most certen sense beeing both text and glosse whereas their inward Scripture varieth as men doe vnlesse it be grounded on the written word II. Use. The certentie of Scripture must teach vs to beleeue Gods word and not to feare to rest our selues vpon it The Author of Scripture by his prouidence preserues his owne word so as all the men in earth for substance cannot corrupt the same and therefore whatsoeuer it saith we neede not doubt but it is the will of God III. Point From this reason we may also gather the Authoritie of Canonicall Scripture for we must doe as we would be done to because the law and the Prophets say so and hence it followes that the law and Prophets haue an high soueraigne and absolute authoritie This authoritie of Scripture stands in two things I. in power to giue iudgement II. in the all-sufficiencie thereof in and of it selfe and both these are noted here by our Sauiour Christ in this reason For the first the power of giuing iudgement is that whereby Scripture doth fully and absolutely determine of all things needfull to saluation concerning faith and maners and for this cause the laws of God are oft in Scripture called iudgements There be diuers iudgements ascribed to sundrie sorts of persons in Scripture First it giues a iudgement to euery priuate man The spirituall man discerneth or iudgeth all things and Saint Iohn biddes the beleeuers in the Church pâ—â—â—â—â— the spirits that is trie by iudgement the doctrines deliuered Secondly the Scripture giues iudgement to publike persons as to Pastors Ministers and to the gouernours of the Church Let two or three propheciâ— and the rest iudge 1. Cor. 14. 29. and the spirit of the Prophets is subiect to the Prophets v. 32. Thirdly Iudgement is ascribed to the Prophets Apostles in Scripture Act. 15. 28. It seemed good to the holy Ghost and to vs and this is an high Iudgement which befals not any priuate man or any ordinarie minister or general Councel ordinarily but is peculiat to extraordinarie Prophets that were the pen-men of holy Scripture And these three kindes of Iudgements must be distinguished the two first kinds are inferiour ministeriall kinds of Iudgement depending on an higher and more soueraigne Iudgement for priuate men and ordinarie ministers and Councels giue Iudgement yet not of themselues but by their rule which is the word of God and this Iudgement is nothing else but a ministerie pronouncing and declaring the meaning of the will of God reuealed in his word But besides this there is a soueraigne kind of Iudgement you câ—safed to the Prophets and Apostles determining absolutely in matters of faith conscience what is to be done what is not and this is the Iudgement of God himselfe whereupon the Apostles might say It seemâ—th good to the holy Ghost and to vs Act. 15. 28. And that this their Iudgement is absolute appeares by Scripture He that heareth you heareth me saith Christ to his Apostles he that refâ—sâ—th you refuseth me Luk. 10. 16 and Paul deliuering the Gospel of Christ to the Galatians bids them hold him accursed that teacheth theÌ„ otherwise Gal 1. 7. and the promise of sending the spirit of truth Ioh. 16. 13. was directly intended to the Apostles and onely in them fully accomplished For our better conceiuing hereof wee haue a resemblance of this soueraigne iudgement in the common wealth the high Court of Parliament giues iudgement of matters in law and so doe Lawyerâ— and Iudges in common Courts but yet there is great differenâ—e betweene these two the court of Paliament makes the lawe and determines absolutely in ciuill matters without controlement what must be done and what not but the Lawyers make not the law but pronounce the meaning of the law vnto men Now the Scriptures the Prophets and Apostles they are like to the courâ— of Parliament in giuing iudgement priuate men and ordinarie ministers giue iudgement like vnto the Lawyers which is not absolute but ministeriall depending on an higher iudgement Vses 1. If the Prophets Apostles haue soueraigne power to giue absolute iudgement in matters of faith and manners then we must here learne to make choice of a right Iudge for vnto one must wee appeale in matters of faith and conscience and this right Iudge is Gods word which wee must sticke vnto and to none other The commandement is plaine for matters of difficultie that concerne the conscience Isay 8. 20. To the law and to the testimonio and our Sauiour Christ referres vs to Scripture for all matters that concerne saluation Ioh. 5. 39. Search the Scripture If you would know what is true in religion what is erroneous what is equitie in any matter of conscience wee must haue recourse to Scripture It will be said Scripture is an vnfit Iudge it cannot speake I answer It speakes sufficiently to determine of all matters of faith and conscience wee see in common experience a man may resolue his friend in matters of doubt as well by letter as by word of mouth why then may not the word of God sent from heauen vnto his Church resolue mens consciences in all matters of doubt for faith and manners And indeed let any man come in humilitie seriously search the Scripture and he shall finde resolution therein for any matter of conscience whatsoeuer Vse 2. By this authoritie of Scripture in giuing soueraigne iudgement we are taught to take heed of an incompetent Iudge which men for many hundred years haue set vp in their hearts to relie vnto in matters of faith and conscience and that is to put the Church in roome of the word for soueraigne iudgemeÌ„t The Church of Rome teacheth that the Church must iudge of the Scripture yea without Scripture giue soueraigne determination in matters of conscience as hauing more authoritie then Scripture because it giues authoritie thereunto but this is the ground of Atheisme and heresie and the path way to Popery the true Church of God must haue the honour of Christs spouse but yet the authoritie of soueraigne iudgement must not bee giuen to her but onely to the word of God himselfe The second part of the authoritie of Scripture is that euery part of Canonicall Scripture is Authenticall that is of sufficient authoritie of it selfe though it bee not confirmed by any other testimonie for Scripture is the word of God and the testimonie of Scripture is the testimonie of God himselfe then which none can be greater as Saint Iohn saith If wee receiue the testimonie of men the testimonie of God iâ— greater 1. Ioh. 5. 9. For the better conceiuing of this point conferre all the bookes that are or euer were together and thereby it will appeare that the Scripture is of it selfe Authenticall There be three sorts of
must watch ouer the liues of his brethren for their good and amendment It is the sinne of our time that euery one thinks he hath no charge laid on him in regard of his brothers life and estate This was Cains sinne towards his brother Abel he denied himselfe to be his brothers keeper if any man sinne the common speach is what is it to me let them looke to it whom it concernes But this ought not to be one man ought to obserue another vse also brotherly correction for the reformation of faults certainly known This is a duty of loue and mercie tending to the good of our brother and to the saluation of his soule in conscience we are bound to releeue the bodies of our poore brethren that be in perill and want much more then are we bound to looke vnto their soules that they perish not for wante of admonition We must turne back our enemies oxe or asse that wandreth much more our brother from going to perdition II. Point Who is to be corrected out of whose eye is the mote to be taken to wit a Brother out of thy brothers eye By a brother here Christ meaneth not euery neighbour for that is euery man but euery one that is a member of that Church whereof we are members and professeth the same religion which we doe beeing admitted into the Church by the same sacrament of baptisme whereby we were admitted This is plaine in the exhortation of Christ Math. 18. 17. If thy brother sinne against thee tell him his fault between him and thee and so proceed if he heare thee not til he come to the censure of the Church which were in vaine if the partie were no member of the Church If any one that is called a brother saith S. Paul bee a fornicator couetous c. with such a one eate not 1. Cor. 5. 11. and he addeth what haue I to doe to iudge them that are without doe yee not iudge them that are within Now here the former order must be obserued that first a man must correct himselfe secondly his family and kindred next a brother of the same congregation with him And if good order be obserued he may admonish a brother that is a member of another particular Church but beyond this we may not goe though we must carrie our selues so to them that are without that by our good conuersation we may winne them to God And further this is to be knowne that in the Church of God authoritie and dignitie frees no person froÌ„ brotherly correction whereupon Paul biddes the people of Colossa to say vnto Archippus their Pastor Take heede to thy ministerie which thou hast receiued of the Lord that thou fulfil it Coloss. 4. 17. And hence we may learne this dutie when we offend in word or deede wee must submit our selues willingly to brotherly correction wee must not say as one of the Israelites that stroue with his brother said vnto Moses for reproouing him who made thee a iudge and a ruler ouer vs but being faultie we must submit our selues to the correction of our brother though we be aboue them in place It is better to heare the reproofe of a wise man saith Salomon then the song of a foole Eccles. 7. 7. It may be the song of a foole will more delight vs but sure it is the wise mans reproofe is farre more profitable This Dauid testified by desiring that the righteous might smite him Ps. 141. 5. accounting it as a pretious balm vpon his head which he would neuer want yea nature it selfe doth teach vs this that it is better to be reprooued euen of an enemie then to bee praised of a friend according to that of Salomon Open rebuke is better then secret loue Prou. 27. 6. III. Point For what is a brother to bee admonished or corrected not onely for great offences but for lesser sins we must pull out not only beams but strawes and motes out of his eie for here lesser sins are as strawes and motes to greater sinnes which be as beames and posts The reason why we must correct our brother for sâ—al offences is because euery great sin hath his beginning of some little small sin therefore it is a dutie of brotherly correction to cut off sin in the head before it growe out to the full Thus the Lord dealt with Caine Gen. 4. 6. he reprooued him for his wrath malice against his brother testified by his sad countenance before he slew his brother but Caine not yeelding to the Lords reproofe came at last to the grieuous sinne of murther In this third point we may take a view of that heauenly order which Christ hath left in his Church for the reformation not only of greater crimes but of lesser sins for there be many sins committed which caÌ„not be corrected by the sword of the Magistrate neither yet by the publike censure of the Church as lying foolish lesting other offences in behauiour attire yet these will not Christ permit to be in his Church therefore hath prouided brotherly correction to cut them off IV. Point How is brotherly correction to be performed Although the maner of brotherly correctioÌ„ be not here expresly set down yet it is implied where it is said Then shalt thou see cleerely c. I will stand a little to shew how this dutie is to be performed In brotherly correctioÌ„ these things are required 1. Christian wisdome to see cleerely into the fault also how it is to be ameÌ„ded The author to the Hebrews makes it the duty of euery Christian to obserue his brother not for this end to vpbraid him with his faults but that he may rightly discerne thereof also know how to correct him And here comes a common fault to bee reprooued many are forward and hastie to correct their bretheren but yet it shall be vpon bare rumors vncertain grounds they wil not stay till they know the fault throughly and certainly wherupon it comes to passe many times that the reprouer bears the blame for the party reproued saith there is no such matter the thing is otherwise so the other becomes a rash censurer 2. In christian correction there must be obseruation of fit circuÌ„stances as time place els the good admonition may be lesse effectuall We shall see the practise of this in the word of God Abigail obserued a fit time to reprooue her husbaÌ„d for his churlish answer to Dauids seruants and therefore told him not of it till his feast of sheep-shearing was ended the wine gone out of his head 3. The maner of our brothers offence must be considered whether it proceede of humane frailtie or otherwise if his fault proceed from humane frailtie then Pauls lesson may be practised Gal. 6. 1. Ye that are spiritual restore such a one with the spirit of meekenes The phrase there is borrowed froÌ„ Surgeons who being to
amendment there is no hope And that these are here to be vnderstood appeares by these reasons I. From the text it selfe which describeth them by this that treading the words of instruction vnder foote they doe turne againe and all-to-rend the Teachers thereof that is they do persecute them both by word and deed in all reproachfull speeches cruell actions II. Reason In the word of God we shall find that Christ and his Apostles preached to dogs for such are all men by nature The Scribes and Pharisies a generation of Vypers came to Iohns baptisme vnrepelled though not vnreprooued Matth. 3. 6 7. and Christ himselfe telleth the woman of Canaan that it was not lawfull to giue the childrens bread to dogs that is to the Gentiles and yet he sent his disciples to preach to all nations the woman her selfe by reason of her faith was receiued to mercie made partaker of the crums that fel from the childrens table Againe our Sauiour Christ preached to the Scribes and Pharisies euen then when hee wept ouer Ierusalem for their impenitencie yea this is a truth that because men are naturally dogs and swine therefore they must haue the word of God preached vnto them to purifie and sanctifie them vnlesse they be obstinate and irrepentant enemies to the word of whom is no hope of recouerie III. Reason These obstinate enemies here are called dogs and swine by allusion to vncleane beasts vnder the law of which sort were dogs swine which were prohibited the Iews to be eaten or offered in sacrifice to God Christ therfore here by allusion to that ceremony means such persons as are excluded from the holy things of the Lord and haue no right or interest into the Lords word or sacraments such as both in heart and life be vncleane as hogs and dogs will not be purified IV. Reason Paul chargeth Titus that after once or twice admonitioÌ„ he should reiect an heretike knowing that such a one is peruerted and sinneth beeing damned of his own selfe that is sinneth wilfully obstinately and in so sinning condemneth himselfe in his own heart conscience and such are meant by dogs and swine in this place Now the difference of these two may be this By dogs are meant obstinate enemies that malitiously reuile the ministerie of the word the doctrine of God and the messengers thereof such a dog was Alexander the Copper-smith 2. Tim. 4. 14. such were many of the Iews become soone after Christs ascension who reuiled the Apostle Paul and Barnabas and blasphemed the doctrine which they taught Act. 13. 45. and of this sort are all conuicted obstinate heretlks By swine are meant obstinate enemies that doe contemne the word of God either because they will not admit reformation of life by it such as Ahab and Herâ—d were or because they scorne mock at the word of God as they do of whom Peter speaks that mocke at the promises of Christs secoÌ„d coÌ„ming The second point touching these persons is who must giue iudgemâ—â— of any man or any people to be dogs and swine we must know that it is not in the power and libertie of any priuate man to giue iudgement of another that he is a dogge or a swine but it is a publike dutie belonging to the ministers and gouernours of the Church to giue iudgement in this case Matth. 18. 17. Before a man must be reputed as a Publicane and as an heathen the censure of the Church must passe vpon his behauiour and from the iudgement of the Church must priuate men hold other as Publicanes and Heathen Indeede our Sauiour Christ and his Apostles gaue this iudgement of men particularly and peremptorily as Paul of Alexander the Copper-smith but wee must vnderstand what authoritie and what spirit Christ and his Apostles had which because we haue not we cannot giue such iudgement vpon men Further here we are to know that iudgement vpon others is two-fold Iudgement of certaintie or iudgement of humane wisedom The iudgement of certaintie touching any mans state belongs onely to God to them to whom God reuealeth the same The iudgement of humane wisedome is when the Church of God in the feare of God giue iudgement as truely and as neerely as they can who is a dogge and who is a swine and this only is the iudgement of the Church which also is conditionall as namely till they repent because they know not the times that God hath appointed for the conuersion of sinners And by this wee are taught to comprimit our iudgement of any man in regard of his finall estate though he be an vnrepentant sinner refusing instruction for most hainous sinners haue bin conuerted The third point where these dogges and swine are to be found It is not in the power of any ordinarie minister or other man to determine of any one that he is a dogge or a swine for in such do finall impenitencie and wilfull obstinacie concurre which wee are not able to say certainely are come vpon any man or woman while they liue among vs yet this may be said with good conscience that there is in many a fearfull declination to the properties of dogs and swine euen in this age of ours for many will heare the word receiue the sacraments professe that they hope to be saued by Christ yet they will raile on his ministers speake against their ministery yea the times are now wherein many in open speech wil not sticke to reuile and condemne those that haue bin the most excellent instruments of Gods mercie in his Church among many I will name one Mâ— Ioh. Calum that worthy instrument of the Gospel is in the mouthes of many students condemned as an erroneous person teaching false dangerous doctrine Yea many there be that come to the Lords table yet will not brooke reformation of life they wil not be drawn from their drunkennes ignorance adulterie couetousnesse A third sort there are that take occasion from Gods word to liue in their sinnes and to maintaine their wicked liues as froÌ„ the doctrine of Gods eternall predestination because the Scripture teacheth that Gods decree therein is vnchaÌ„geable therfore some say they will liue as they list others because the word saith we are to be saued by faith alone therefore they refuse to walke in good workes others looke to be saued by Gods mercy alone and therefore they will not labour either for knowledge or faith as they ought to doe some hearing the doctrine of the deniall of our selues doe say the word of God is too straite a doctrine barring men from laughter mirth other recreations and therefore they will none of Gods word now though we cannot call these mens dogs because wee know not what they may be hereafter yet we may truely say thefe be practises of dogs and swine And thus wee see what is meant by holy things by pearles
bookes Diuine Ecclesiasticall and Humane Diuine bookes are the bookes of God penned by the Prophets and Apostles and they are all the word of God for whether we regard the matter of them or the manner of reuealing them they are all from God the Prophets and Apostles were onely Gods hands and instruments in penning them the holy Ghost gaue the matter the order and the very words from whence it must needs follow that they are of al-sufficient authoritie of themselues Ecclesiasticall bookes are bookes of diuine matters penned by learned men in the Church and they are either generall bookes or particular Generall bookes Ecclesiasticall I call those which were either made or confirmed by the whole Church as the Creedes of the Apostles the Nicene and of Athanasius and the foure first generall Councels and these haue Catholike allowance yet not absolute authoritie but depending on Scripture Particular bookes Ecclesiasticall I call the Catechismes and Confessions of particular Churches made by them or by particular members thereof which haue not authoritie of themselues but from the Scripture or from generall consent Now both these kindes of bookes may bee called Gods word so farre forth as they agree with Scripture and yet they are also the word of men because they were penned by men and haue both order and style from men and in this regard that they were partly mens workes they are not authenticall of themselues but depend vpon the authoritie of Scripture Humane bookes are bookes penned by men either of the Church or out of the Church concerning humane things as bookes of naturall Philosophie of Policie and other Artes and these are not the bookes of God but of men alone hauing both matter and style from men many of them containe excellent truthes in their kind yet gathered onely from experience and common reason but they haue not in them that truth which is truth according to godlinesse seruing to builde vp and to binde the conscience vnlesse it bee in one case to stoppe the mouthes of Atheists and Epicures and to conuince their consciences And thus by conference of all bookes wee see that Scripture alone is authenticall in it selfe and no bookes beside Uses 1. This teacheth vs that ministers in the dispensing of Gods word should content themselues with the testimony of Scripture alone for the end of the ministerie is to worke and confirme faith and to settle and build vp the conscience in the truth of religion and matters concerning saluation which no other word can doe saue onely the word of God in Scripture that hath sufficient authoritie in it selfe from which conscience cannot appeale and for which cause our Sauiour Christ the true Prophet of the Church contents himselfe with the testimony of the Law and Prophets alone and after him his Apostles did the like See this notably confirmed by Paul who in his preaching to the Iewes professeth himselfe to haue said none other thing then that whicâ— the Prophets and Moses said should come Other writings haue theâ—â— good vse in their time and place but not in the publike ministerie for authoritie and testimonie from Scripture is authenticall This the Scripture saith therefore it is so but authority from Councels and Father â—is sophistrie as Austin saith so therefore it is so this is no good reason for it implies that all that Austin said is true which indeede is false â—ee beeing as all men are subiect to errour 2. Use. This also sheweth that wee cannot beleeue vnwritten traditions thougâ— they be called Apostolicall The Church of Rome intend to deceiâ—e vs when they would beare vs in hand that halfe of those things tâ—â—t are to be beleeued are not written in Scripture but receiued by trâ—dition but these traditions we cannot beleeue by a diuine faith hovsoeuer by a common humane faith we may for they are contained in tâ—e bookes of Councels and Fathers which were worthie men yet subiect to errour 3. Vse Thâ—â— also sheweth that we must submit our selues with feare and trembling to the word of God for it hath absolute authoritie to iudge vs and to conâ—ince our conselence in all matters of faith manners that pertaine to saluation IV. Point Whâ—â—eas Christ alleadgeth Moses and the Prophets to confirme his ministâ—â—ie it may be demanded whether there be any difference for authoritiâ— between Christ and the Prophets for he that alleadgeth another mâ—â—s authoritie seemes to be inferiour thereto I answer if we coÌ„pare Câ—rist the Prophets we must distinguish between their doctrine thâ—ir persons The doctrine of Moses of the Prophets is equall to thâ— doctrine of Christ 2. waies First in certaintie of truth for it is as vndâ—ubtedly true as if Christ himselfe had taught the same Secondly in eâ—ficacie authoritie for the power of binding conscience for the doctâ—in of the Prophets binds conscience as fully truly as if Christ himseâ—fe had spoken it And yet the person of Christ is aboue the person of Moses of all the Prophets for he is the Sonne of God both God â—an they were men he is the author of truth they only the instrumeÌ„ts pen-meÌ„ therof froÌ„ hence it coms that Christs doctrine doth more bind vs to obedience then the doctrine of the Prophets because the person deliuering it is of more authority excelleÌ„cy and for this cause Christ alleadges Moses and the Prophets not for that his word is inferiour to theirs but that in regard of our obedience he might increase the authoritie of Moses and the Prophets because a greater measure of obedience is required to Christs word in regard of the dignitie of his person And this shewes that we now are more bound to obedience vnder the Gospel then the people vere vnder the law for we haue Christs doctrine which in regard of â—is person is of more authoritie then Moses and the Prophets see the point plainely laid downe by the Author to the Hebrewes in the irst Chapter he saith God in times past spake to hiâ— Church by his Propets but in these last dayes he hath spoken to vs by his sonne and in the second chapter verse 1. he laies downe the vse of this that now we haue Christ for our teacher namely that therefore we ought more aboundanly to giue heede to the things that we haue heard least at any time we le them slip c. shewing that our disobedience now shall be more seueâ—ly punished V. Point Ignorant people abuse this text to persvade themselue s that preaching is needlesse because no man can say moe then this doe as ye would be done to for this is the summe of the law aâ—d the Prophets But we wust know that this is not the summe of all tht the Prophets say but onely touching the matter of iustice and equiâ—e and indeede that we may attaine to saluation more is needfull for ve must not only know Gods word in generall but in particular
God 1. Peter 5. 7. Lastly euery calling hath his crosses no life is so quiet that it wanteth all vexations Now when crosses come vpon any man in his calling then must he beare the same by faith he must rest on Gods word and quiet his mind with the good will and pleasure of God He that beleeues saith the Prophet shall not make hast Isay 28. 16. that is he shall not be caried headlong with a desire to satisfie his owne pleasure and appetite either in seeking to be freed from euill or to enioy some blessing but shall content himselfe with the good pleasure of God And thus we see what it is to liue by saith which is the right way to life eternall Uses I. This sheweth that a great number are farre wide which thinke that if they liue vprightly among men then all is well this honest life is euer commendable among men but it is not sufficient to saluation It is but a worke of nature for a man by naturall reason may leade a ciuill vpright life as many haue done among the heathen but the life that must bring a man to heauen must be lead by faith and therefore they that would walke the way to life must walke by faith not by reason onely II. This also sheweth that they are deceiued which liue by sense measuring Gods loue and hatred by outward blessings and crosses and therefore when God takes away the meanes they will no longer trust on him but we count it a point of dishonestie not to trust our honest friend without a pawne much more then is it a dishonour to God when we will not relie vpon him without outward pledges of his fauour and therefore we must relie on God when all meanes faile for no man knoweth loue or hatred by all that is before him Eccles. 9. 1. III. Many that professe religion are deceiued that measure their grace and goodnes in religion by feeling in their owne hearts but we must not relie thereon for true faith may be in the heart without inward sense againe the deuill may put false comforts many times into a mans heart the bad man receiues the word with ioy Luk. 8. 13. looke to thy faith by Christs word and thereby iudge thy selfe and rest not in thine inward feeling IIII. This teacheth vs to acquaint our selues with all the commandements of God that be in the Bible and with all the promises that concerne the pardon of sinnes and life euerlasting for without this knowledge there can be no faith and therefore we must abandon all ignorance of these things and instruct our selues and those that belong vnto vs in the word of God that they and we may liue by faith V. These are happie dayes of peace and of many temporall blessings wherein we now liue but we must not liue alwayes in this peace God hath begun to set his iudgements among vs and if we doe not repent we must looke for further and more grieuous iudgements as the losse of his word and a sword vpon our selues our friends children what if these dayes come how must we then liue namely by faith in the word and promise of God lay holde on this and though thou loose friends goods and thine owne temporall life yet holde fast thy spirituall life by faith cleaue vnto Christ and then in the middest of swords and weapons of death thou shalt walke the way to eternall life And thus much of the way of life The second way is the way to destruction which is called the way of sinners and of the vngodly Psal. 1. 1. 6. This way hath many pathes which tend all to one end and meete in the same period and they may all be reduced to these three heades I. the way of nature II. the way of false faith III. the way of faith and nature ioyned both together The way of nature is when men liue onely by the light of nature of this S. Paul speaks Act. 14. 16. God suffered all the Gentiles to walk in their owne wayes wherein they were voide of God in Christ and so not vnder mercie The way of false faith is some thing more then the way of nature but yet it leadeth to destruction because their faith is false and profession vaine and this is the way of false religion whereof there be these three maine and principall at this day to which all other may be referred The religion of the Turkes of the Iewes and of the Papists The Turkes in their religion acknowledge Christ for a great Prophet but not to be God neither doe they looke for any saluation by him The Iewes in their religion acknowledge but one God yet out of Christ they acknowledge not his incarnation past but expect it yet to come they waite for an earthly kingdome they hold the old Testament onely and denie the new Now both these refusing Christ haue not the Father and so can haue no saluation in their religion The Papists acknowledge much truth formally but then againe they ouerturne it for they hold onely that generall faith which the Deuils may haue but for that speciall iustifying faith whereby a man is to beleeue his owne saluation the remission of his sinnes and his owne reconciliation with God in Christ that they renounce Againe the Christ of the Papist is no true Christ for they make him but halfe a Sauiour or not so much euen onely an instrument to make men sauiours of themselues for by his grace they doe workes properly meritorious and fully worthie of eternall life They robbe him also of his manhood saying it is euery where in his quantitie where masse is said for they haue the selfe same bodie that was crucified Also they denie his offices I. his Kingly office for they part stakes with him and giue it to the Pope in saying he hath power to make lawes which bind the conscience as Gods lawes doe II. his priesthood because euery masse Priest offers Christ anew and they make Saints intercessours especially the Virgin Marie III. his propheticall office saying the Scriptures are imperfect without tradition vncerten without the sense and meaning of the Church the originall copies are corrupted and the Church is aboue them in authoritie The third way is the way of faith and nature together this is the common way wherein most Protestants walke for we hold the right faith in word our profession and iudgement is right but yet our liues are lead according to nature And these three paths are all in the broad way to destruction And therefore as we hold true doctrine and right faith in word so let vs lead our liues accordingly and testifie the same by our workes especially in the times of dearth when God laies his hand on the poore and thereby tries the hearts of the rich III. Point The propertie of these waies The way to life
dealt Satan with Eue he made shewe that hee had some good thing to tell her whereby their state might be bettered but it turned to theirs and our destructiō So did the foure hundred false Prophets of Baal contrarie to the true Prophet Michaiah prophecie good successe to Ahab in his war against the Aramites but his harkning to them cost him his life And so dealt Hananie with the Iewes when they were besieged by the King of Babels armie contrarie to Ieremies counsell he prophecied peace and safetie but it turned both to his owne and to their destruction Ier. 28. 1 2. c. The 7. pretence is boldnesse and constancie in suffering for their opinions for a man in obstinacie may liue and die for errour as well as the childe of God may doe for the truth Constancie in opinion is no sure note whereby to iudge a true Prophet for many heretikes haue suffered death confidently for the maintenance of their damnable heresies Thus we see the pretences of false Prophets now hereto wee must adde this second point to wit that for all this they bee but wolues because by their damnable doctrine they seeke to poison and corrupt the soules of simple men If it be said they haue no such intent they themselues thinke it to be the truth I answer that may be true in some but this cleareth them not from beeing wolues for the deuill that hath deluded them who is their Lord and master doth by them dangerously delude and deceiue the simple The Vse 1. Considering this danger of false Prophets we must practise Christs lesson Mat. 10. 16. Be simple as doues that is bee innocent and harmelesse thinking euill of none neither intending euil or offence to any in thought word or deede and yet we must be wise as serpents who haue great subtiltie in sauing and defending their head from harme so must euery one that lookes to be saued labour for so much wisedome whereby hee may preserue himselfe from the hurt of false prophets Now the beginning of this wisedome is to feare God in hi◠word beleeuing his promises obeying his commandements The true feare of God is not without knowledge and therefore euery one must labour to be instructed in the principles of religion for without knowledge we cannot feare God and so shall want true wisdome to eschew false Prophets II. In that the false teacher by so many faire shewes seekes to bring in false doctrine it is euery mans dutie in his place to labour to preserue wholesome doctrine and the puritie of true religion This dutie is necessary for we must be as forward for the truth as the enemie is for falshood and doe as much for God as they doe for the deuill Againe no poyson is more deadly to the body then false doctrine 〈◊〉 to the soule therefore seeing God hath long blessed vs with his truth let vs esteeme it aboue all outward blessings and by seeking to preserue the puritie thereof shew our selues thankfull to God for the same Verse 16. Ye shall know them by their fruits do men gather grapes of thornes or figs of thistles This verse those which follow to the 21. containe the third point which Christ laieth down concerning false prophets namely the means whereby we may discerne and iudge of them And herein he obserueth this order First he giues vs a notable rule to direct vs in iudging of false prophets Ye shall know them by their fruits Secondly hee explanes the same rule by a similitude drawne from trees Doe men gather grapes of thornes c. For the rule that we may vnderstand it the better wee are to search what is meant by the fruits of false Prophets A false Prophet must bee considered two waies First as he is a man taking vpon him the name profession of Christ for so false Prophets vse to do and secondly as he is a false prophet in both these respects hee hath his fruits As he is a man taking vpon him the profession of Christs religion hee may bring forth many outward duties of external obedience vnto the moral law but these fruits are not here meant for a false Prophet may dissemble much goe farre in the outward duties of religion so as he cannot be discerned by his generall profession or by the works of his ciuil conuersatiō There be other fruits which come frō him as he is a false prophet by them must he be discerned these therefore are to be considered Now we shall know them the better by searching out the fruits of a true Prophet 〈◊〉 he is a man of God appointed to teach Gods people The fruits of a true Prophet be principally three I. He teacheth and preacheth in the name of God by vertue of calling from God and otherwise dares not presume to teach Rom. 10. 14. How shall he teach vnlesse he be sent and the author to the Hebrewes saith Christ tooke not the honour of beeing the high Priest and Prophet of the Church to himselfe but was called thereto by his father Heb. 5. 5. And this stands with reason for euery true Prophet and teacher stands in Gods roome and is Gods embassadour to deliuer his will to his people which thing none can doe but he whome God calleth and sendeth for that purpose Yet the calling of Prophets and teachers by God is diuers Some are called by voice from God immediatly as were Abraham Moses and Samuel and all the Apostles in the new Testament by the immediate voice of Christ for Paul was called by the voice of Christ from heauen Act. 9. 4 5 6. Againe others haue their calling from God by the speciall message of some Angel or some men Thus was Aaron called by Moses Elisha by Elias and Philip by an Angel to preach to the Eunuch Act. 8. 26. Thirdly others be called by the instinct and motion of Gods spirit so Act. 8. Philip was by ordinarie calling a Deacon but by extraordinarie instinct he became an Euangelist and a preacher of the Gospel for the building of Gods Church These three kinds of calling men into the ministerie were extraordinarie and are now ceased and not to be looked for neither are they to be regarded which say they are thus called at this day A fourth way whereby God now calleth Prophets and teachers into his Church is by his Church for God hath giuen to particular Churches a particular ministeriall power and seruice whereby they may designe a place vnto the teacher and also make manifest that God hath called him Now this authoritie is but ministeriall to designe and manifest whome God hath called for the principall calling is from God for Act. 20. 28. the Elders of the Church of Ephesus are said to be made ouerseers by the holy Ghost when as they were designed thereto by men And by one of these foure waies are all true Prophets and Teachers called Here some may demaund what kind of calling
9. can 11. c. b Rhem. on 2. Tim. 4. sect 4. c Rhem. on Matth. 26. sâ—ct 4. d Bellar. de Rom. 〈…〉 4. cap. 1â— 6. e Rhem. on Heb. 9 sect 10. f Mâ—ssâ—le Roâ— aâ—â—â— 5. in â—â—itan p. 30â— g Câ—nsur Col â—â—f 22â— h Ibid. s. â—â—7 i Câ—â—us l. â— c. 13. k 〈◊〉 〈◊〉 de hiâ—â— â—â—â—les c. 2. 3. The way of nature grace 〈…〉 Way of death broad Vniuersall grace conâ—â—â—ed Our dutie 〈◊〉 r gard of these two waies Luk. 13. 24. I. Charge How to walk in the way of life 1 2 3 II. Charge How to get courage against the straitnes of this way 1. Dutie How the law restraines our naturall desires 1. Commandement Restraints in the 2. Com. Restraints in the 3. Com. Restraints in the 4. Com. Restraints in the 5. Com. Restraints in the 6. Restraints in the 7. Restraints in the 8. Restraints in the 9. Restraints in the 10. Restraints of manâ— desires by the Gospel Math. 19. 26. Suâ—fer afflication patiently Our dutiâ— in profession of the trâ—dâ— III. 〈…〉 Stâ—â—â—â— to enter Maâ—â— 11. 12. Psal. 132. 2 3 4 5. 〈…〉 â—â—demned 〈…〉 to 〈◊〉 1. The danger of â—eâ—urâ—â—iâ— â—â—d â—6 29. 30 The assuraÌ„ce of the peâ—â—tent Excuses of secure persons remooued 2. Excuse 3. Excusâ— from Gods predestination The better sort are slack iâ— striuing 11. part of Christs sermon What makâ—â— a false Prophet The meaning False Prophets diâ—fâ—r from schismatikes Iesuites and Priests are false Teachers Familists and Arrians Satans malice against the Church Act. 20. 28 29 30. The aboundance of heâ—etikes in the primiâ—iue Church Our weakenesse in the faith Gal. 4. 15. Gal. 1. 6. Our itching humoâ—r in matters of religion We must be constant in the faith Directions to maintaine the truth a 1. Ki. 21 20 b Cha. 22. 8. 2. Rule Restorers of religion ought to be had in account 3. Rule Howe to knowe the truth in religion Iam. 1. 5. 4. Rule Society with false Prophets is vnlawfull Rom. 16. 17. Eâ—seb Recl hist. l. 3. c. 25. Delight in Popish writers vnlawfull Act. 19 19. Free sale of hereticall bookes is dangerous Toleration of false religion vnlawfull To separate from Rome no schisme Whether a false Prophet should be put to death 1. Kin. 21. 10. 13. Dan. 3 29. Why God suffers false Prophets 2. Th 2. 11 11 Danger of false Prophets 7. Pretences of false prophets 1. Allegation of scripture 2. Deep learning Rhem. on Heb. â— sect 8 Coâ—c Trid. sess 4. decr 2. 3. Goodly tiâ—â—es 4. Faiâ—ed humilitie Colos 2. 18. and 23. â— Working miracles 6 Faire speeches 1. King 22. â— 7. Boldnesse in suffering Be wise as serpents We must preserue the puritie of the truth Fruits of a true Prophet God calleth Prophets diuersly How the restorers of religion froÌ„ Poperie were called 1. Notâ— of a false Prophet 2 Note of a true Prophet 2. Note of a false Prophet 3 Note of a true prophet of a false Rom. 16. 18. Luk. 20. 2 3. Dâ—râ—i Confuâ— resp Whitaâ— ad 10. â—at Cap. p. 70. a Miss Rom. à Pio 5. in Liâ—an p. 304 b Rhem. on Heb 〈◊〉 sect 9. and c on Mat. 2. sect 3. d Aquin. 3. Summ. q. 25. 〈◊〉 3. 4. Xixti 5. Poâ—â—t orat de morte Henâ— â— habiâ—a aâ— 1589. f â—â—llar de â—lâ—r l. 1. c 19. g Rhem on Rom. 6. sect â— h Rhem. on 2. Tim. 4. sect 4. Chap. 〈◊〉 p. 5â— Our church defended against the Brownists The people ought to bee able to iudge of teachers We may vse the ministrie of wicked liuers Math. 23. 2 3. Philip. 1 18. â—â—k 9. 49. The maine dutie of students in diuinitie What commends a minister How some â—â—ces becom euill The state of the vnregenerate The greatnes of originall sinne Sauing grace is not vniuersall Bellarm. de grat lib. arb l. a. c. 5. Gâ—b Biâ— l. 2. dist 27. dâ—b 4. The miserie of the vnregenerate Good works follow iustification Concil Trid. sess 6. cap. 7. can 32. â—eliâ—r de â—usâ—iâ— l. 4. c. 14 The punishment of saâ—e prophets Ioâ— 15. 2. 6. Comfort against false prophets Matth. 25. 42. 45. Duties of him that would discouer a false prophet Rhem. on 1. Tim. 3. sect 9. 12. Part of Christs Sermon What professor shall not be saued Three grosse hypocrites 1 2 3 Close hypocrites What gifts a close hypo crite may haue 1 2 4 5 What professors shal be saued Wherin the doing of God will standeth Sauing faith compreheÌ„ds 3. things Hoâ— to know â—â—r fâ—â—â—h to b◠〈…〉 Isa. 28. 16. The grouâ—â—â—f repeÌ„tâ—ce The nature of repentance New obedience Branches of new obedience How to become cheerfull dâ—â—â—â— of the will of God We must go beâ—ond hypocriteâ— in grace Of the number that shal be condemned A dangerous conceit of a mans good estate The terror of the Lord. What it is to prophesie What it is to prophesie in Christs name What a miracle is God alone can workâ— miracles How men worke miracles Miracles now ceased Excellent gifts wil not saue vs without faith Mat. 12. 47 48 49 50. Receiue no new doctrine though confirmed by a miracle Gods knowledge of his creature 1. Generall 2. Speciall Vniuersall redemption confuted God deales not hardly in denying redemption to some Gods election and reprobation prooued The ground of Gods predestination For â—â—ecne workes are not the ground of Gods decree The effect of Gods knowledge of some to be his A motiue to know and loue God 2 3 The Reprobâ—te neuer had trâ—e 〈◊〉 Elect neueâ—â—all away Wherein the secoÌ„d death standeth How Christ sâ—ffâ—red the secâ—d death A monue to get fellowship with God How professors of religion may be workâ—â—â— of iniquitiâ—â— Christ marks the most secret sinnes How Christ esteemeâ— a godly life A strong motiue to repeÌ„tance Purge the heart from a â—uâ—pose of sinning Conclusion of Christs sermon The dutie of euery good hearer Obedient hearing is true wisdoâ— Superiours dutie Students dutie The true wisdome of profâ—ssors 1. part of it 2. part of it 3. Part. How we are built on Christ. Eph. 2. 20 21. and 3. 17. Coloss. 2. 7. The fruit of true obedience A motiue to obedience True faith cannot be lost True beleeuers must haue their trialls The practise of a badde hearer How all hearers are bound to obedience The follie of professors Iam. 1. 22 23. Our commoÌ„ error in iudging men to be wise A motiue to obedience Who build on the sands I. Papists Concil Trid. sess 6. cap. 7. 10. 16. 2 Common Protestants 3 The more forward Protestant The fruit of bad hearing Euery professor must be tried Our dutie in regard of trialls Daunger of hypocrisie The maiesty of Christs ministerie Astonishment at the word no sure signe of conuersion Act. 16. 27. 31 Quest. Why Christ conuerted so few Act. 2. 4â— â—om 15. 8. Silence in the holy assemblies of the Church Christ preached plainly Carnall preaching The authoritie of Christs ministrie Causes of it â— The matter 2. The manner of his teaching 3. things accompanying his ministery Miniâ—â—erâ— must maintaine the credit of their ministry Right manner of preaching Isay 6. 6 7. We must maintaine the dignitie of our profession Separation fâ—â—m our Church is vnlawfull