the words we must necessarily open 3. points First what is meant by the word 2. what by the manifesting of it 3. what is this due time here mentioned by our Apostle which beeing explaned we shall more profitably descend to the seuerall doctrines 1. By the word is meant either Christ himselfe so called Ioh. 1.1 beeing that inbred word euen that person by whome the father reuealeth all things for none knoweth the father but the sonne and he to whom the sonne reuealeth him so as the father by this word his sonne maketh himselfe and his will knowne to men as one man reuealeth his minde to another by his words This word is the matter of the Gospel Or else by the word is rather meant the doctrine of the Gospel which is the word concerning Christ both these indeede were reuealed in due time and both may be truely meant but this rather this more properly because the words containe a reddition and haue reference to the former verse which speaketh of promises which promises by the doctrine of the Gospel preached are fully reuealed to be accomplished 2. By the manifestation of this word is meant such a cleare reuelation of it as vnto which is required a great light for the word noteth so much Before this comming of Christ there was an appearance of this word but not a manifestation some light there was but darke and obscure in types and shadowes and like to that of the dawning of the day compared to the brightnesse of the sunne in his strength But now the sunne of righteousnes beeing risen as he was newly and not long before the writing of this Epistle there is a cleare publishing of the Gospel at what time not a few Prophets were sent to one people to promise the future performance of auncient predictions but that great Prophet and Christ doctor of his Church both by his appearing his preaching his life his death in his owne person cleared vnto the Iewes as also by sending out his disciples and Apostles into all the world proclaimed vnto the Gentiles the present and perfect performance of whatsoeuer was written of him This is the doctrine here meant and elsewhere so magnified by the Apostle who comparing it with former shadowes calleth it the Gospel of glorie and a ministerie of righteousnesse which exceedeth in glorie 3. The word translated due time signifieth the proper time of this manifestation that is that verie time which the Lord in his counsell appointed for this purpose called elswhere fulnesse of time that is such a full time as whereof all the parts and periods are expired More plainely this fulnes of time is when after the scepter is departed from Iudah and after Daniels seauentie weekes the Messiah is borne is put to death and raised vnto glorie then must he be preached to all the world In fulnes of time he was borne Gal. 4.4 when fulnesse of time was come God sent forth his sonne made of a woman In fulnesse of time he died 1. Tim. 2.6 he gaue himselfe a ransome in due time and in this fulnesse of time he openeth the mysterie of his will to gather into one all things Eph. 1.9.10 Quest. But why doth the Apostle so carefully adde this circumstance not here onely but also in so many other places of Scripture Ans. To stay the curious minds of men who would be inquiring into the cause why God did no sooner manifest this word in the world but suffer 4000 yeares to passe in such obscuritie Why did not he reueale things before why did he then the reason is no time was Gods time but that who hath put all times and seasons in his owne power who is most wise to dispose to all things their fittest seasons Againe no time but that was their due time their fulnesse of time was not till then their proper time compleate in all the Articles and periods of it was not till then Whereof the Scripture affordeth vs some grounds as 1. betweene the time of promise and performance must intercede a time of expectation for sundrie causes that both the wisedome and truth of God and the faith patience of his people might shine gloriously 2. There must be a time wherein the Gentiles must be suffered to walke in their owne waies before the time of calling an holy seed from among them Act. 17.30 3. There must be a time of bondage and seruitude of the Church vnder the elements of the world and rudiments of the law before this libertie and freedome was to be procured Gal. 4.4 4. If Christ and these promises had beene exhibited and accomplished to the Father the end of the world had been before we had beene borne but because God would not haue them perfect without vs the promises were deferred These words thus explaned afford vs these 3. instructions 1. That the doctrine of saluation is more clearely manifest then in former times 2. That the Lord effecteth euery thing in the due season of it 3. That the euidence of the doctrine of saluation is to be sought and found in the preaching of the word Doct. 1. That saluation is more clearely reuealed then in former ages appeareth in that all the time of the law was but the infancie and nonage of the Church which then was as a childe vnder Tutors and gouernours and as a child was initiated in rudiments and elements of Christian religion and endued with a small measure of knowledge and faith because the time was not come wherein the mysteries of Christ were vnfolded Yea euen Kings and Princes who had the greatest meanes of knowledge desired to see the things which we see and could not and to heare them but yet could not as Christ himselfe witnesseth To which purpose the Apostle Peter saith that of this saluation the Prophets haue inquired and searched and prophesied of the grace that should come vnto you not that the Prophets themselues had no comfort of that grace but in comparison it may be said to haue come vnto vs as beeing so eeuidently accomplished vnto vs as it was not vnto them the waters from vnder the threshold of the Sanctuarie reached but to their anckles which now is become a streame which cannot be passed the cloud at the first appearance to them was no bigger then the palme of a mans hand which now couereth the whole heauen Thus had the old beleeuers â—he like precious faith with vs and Abraham saw the daie of Christ but a farre off and more darkely But not to insist in the proofe because we shall meete with the point more fitly we come to the vse of it Vse 1. How blessed were we if we could see our blessednes to whom such meanes of blessednes are offered how is the land in many places filled with the knowledge of God but would God that euen in such places men knew the day of their visitation and that the things of their peace were
way before her and some safeguarding behind her euen so here all the marriage duties going before it made way for it and all these that follow are the preseruatiues thereof all of them beeing such seruants as by their cognisance may be knowne to belong to such a mistresse And of them all the holy Ghost thought this of home-keeping fittest to follow at her heeles for house keeping is indeed chastities best keeper Not that a woman is neuer to be found without her house ouer her head for many necessarie and iust occasions call her often abroad namely 1. as a Christian the publike duties of pietie and Gods worship as also more priuate duties of loue and workes of mercie in visiting and helping the sicke and poore 2. As a wife both with her husband when he shall require her and without him for the necessarie prouision of the houshold and such like But the thing here condemned is the affection of gadding at any or all houres with disposition of hearing or telling newes or affecting meriments companie expense or excesse accounting the owne house rather a prison then an home and so easily forsaking it without iust occasion And iustly is this course condemned for 1. This is a forsaking and flying for the time out of the calling wherein they ought to abide for their calling is commonly within doores to keepe the houshold in good order and therefore for them to wander from their owne place is as if a bird should wander from her owne neast Secondly this were the high way to become busie bodies for what other more weighty matters call them out of their calling but to prattle of persons and actions which concerne them not Whence the Apostle 1. Tim. 5.13 coupleth these two together they are idle and busie bodies which if any wonder how they can be reconciled thus they are easily those that are idle in their owne duties are most busie bodies in other mens and these busie bodies haue two speciall markes to be knowne by to themselues and others namely their open eares and their loose tongues Thirdly the holy Ghost maketh this a note of an whoorish woman she is euerie where but where she should be sometime gadding in the streets with Thamar somtimes in the fields with Dinah sometimes without at her doore somtimes at her stal but her feet cannot abide in her house and if against her will her bodie be within doores her heart and senses will be without Iesabel must be gazing out of the windowe whereas if the angell aske where Sarah is answer will be made she is in her tent and the daughters of Sarah will be in their tents not in the tauernes nor stragling so farre abroad but that their husbands can readily answer where they be Fourthly what desperate and vnauoideable euils doe they and iustly lay themselues open vnto who make no bones of violating this commandement of God how doth Satan watch all advantages to take them when they are out of their wayes and how easily doth he preuaile against them when they haue pluckt themselues from vnder Gods protection Dinah was no sooner assaulted then ouercome in her wandring and Eue no sooner absent from Adam then set vpon and no sooner set vpon then vanquished euen so women easily forsaking their owne stations are giuen ouer for most part if not so farre as the former yet in their meriments and meetings so far to forget themselues by vnchristian speeches and actions as they haue good cause to ende with sighs and teares Good Goodnes is a vertue which is sometimes in generall opposed to all that inward malice which lurketh in the nature of men and women wherein the whole troupe of vertues are included hereof speaketh the Apostle Eph. 5.9 the fruit of the spirit is in all goodnesse And euen this is required in women both to bridle that natiue corruption which is so headstrong within as also to beautifie them outwardly so as others beholding them may say of them as Paul did of the Romans I am perswaded that ye are filled with goodnesse and herein resembling Dorcas who was said to be full of good workes and almes deedes which she did they shal not onely be called but be good wiues and good women indeede 2. Sometimes it receiueth a more particular sense and signifieth one of a meeke and yet of a cheerefull spirit and temper not sullen taunting bitter fretting or galling any and much lesse her husband neither of a troublesome and iarring disposition but of a good nature as we say for let her be otherwise neuer so honest wise painfull yet without this goodnes and amiablenes of behauiour she shall be no more pleasant then a continuall dropping which driueth out the owners 3. It is sometimes taken for profitable and requireth that the wife be helpefull and comfortable by her advise labour and sweete societie whereby she buildeth her house Thus did the Lord see good in his wisedome to make man a meet helpe for him when it was not good for him that he should be alone And thus the vertuous woman is said to doe her husband good and not euill all the daies of her life Prou. 31.12 and as she doth good to him and his within doores so doth she also to others abroad as besides the family vers 27.28 to the poore and needie vers 20. And this I take not excluding the other to be here meant especially as a most comfortable and sweete vertue without which that holy institution of marriage would prooue no better then an heauie burthen and molestation Subiect vnto their husbands Marriage in it selfe although it be neither vertue nor vice but a thing indifferent yet is it a shoppe of either according as are the qualities and practises of persons in this condition and therefore this is the seauenth marriage vertue prescribed vnto the younger women whereof there is great reason and necessitie First if we consider the lawe of creation written by Gods owne finger in the hearts of men vsed in all nations and enacted by the naturall light of heathens in the publike lawes that the wife should be subiect vnto her owne husband or as the words of Ahashuerosh his law runne that euerie man should beare rule in his owne house This is one reason of our Apostle 1. Tim. 2.3 Adam was first created and then Eue and therefore Adam must be superiour to which if it be obiected that therefore the birds and beasts should be preferred before both because they were created before either the Answer is that there is not the same reason because the Apostle speaketh of the same kind and not of diuers 2. The Apostle prooueth not Adams superioritie so much from the order as from the ende of creation of the woman which was to be an helper and comfort vnto him Now in reason whatsoeuer serueth to any ende is lesse then the ende to which it serueth but
in Dauid himselfe 2. Sam. 12.14 And whosoeuer they be who belonging to God hath iustly giuen aduantage to the aduersarie it will sit neer him and gnawe his heart euen when the sinne is forgiuen yea trouble and afflict his soule more then all the afflictions which can besides be laid vpon him This was it which made Dauid powre out his verie heart when the enemie taunted and said where is now thy God The reasons to mooue vs to beware of staining our holy profession with vnholy practises are round about vs. First if we looke vp vnto God how carefull is he that his name be not dishonoured no not among his enemies and how much more indignely and vnkindly would he take it of his friends Isa. 52.5 he could not endure his enemies the Egyptians but would bring his people from among them because in their tryumph ouer them they blasphemed his name 2. If we looke vnto man whether others or our selues 1. For others they are either godly or wicked Of the godly some are called and others vnconuerted as yet The former we are bound to confirme and strengthen the latter we may not cast backe but prouoke and call on to the liking of our profession so the Apostle Peter wisheth the Iewes to haue their conuersation honest among the Gentiles that they might glorifie God in the day of their visitation And here the women professing religion are enioyned all these former duties to their husbands although vnconuerted that they might winne them at least that the gospel should not be reiected as a teacher of discord or as loosing them from any dutie As for the wicked enemies whether Papists Atheists or prophane persons all of them watch for some colour thorough thy sides to reproach the truth but by thy watch ouer thy life though thou doest not reclaime them who are incurable yet shalt thou 1. convince them in their practises 2. dampe and shut their mouthes 3. euen in their consciences get reuerence to thine owne person and thus by liuing without rebuke shine out yea and rebuke a naughtie and crooked generation Againe if thou considerest thy selfe 1. as a professor then art thou set vpon a scaffold many eyes are vpon thee and after a more publike manner thou standest or fallest vnto many others and not to thy selfe alone 2. As a child of the Church in which respect for thee basely to demeane thy selfe were not a disgrace to thy selfe alone but as Salomon speaketh of a lewde child thou dishonourest the whole house If Atheists profane wretches or Popish persons should despise the ministerie sweare be drunke ouergrowne with couetousnesse riot be loose and filthie in speach impure or vncleane in action it is their guise it were no discredit to the Gospel in comparison for they are strangers and straglers from the Church but for a professor to be couetous wrangling sitting with drunkards c. oh this is a stayning of their whole house And therefore we may with Dauid wish that either there were no such Sauls or that they might liue and die obscurely that their waies might neuer be declared at Gath nor their courses published in Askelon that no vncircumcised might reioyce at their falls nor any Papist finde such advantage against our doctrine of free iustification by faith alone in any professor who in practise will be prophane as Esau was A great argument it is to keepe many wretches from hainous attempts least they staine their blood and blemish the house of their fathers how much more should euerie Christian rising out of the most honourable blood that euer the sun saw beware of accounting this blood profane Thirdly if thou castest downe thine eyes lower what can Satan himselfe doe more then lay stumbling blockes to withdrawe men from God or wherein can a man more resemble the deuill then in shewing himselfe as an Angel of light standing among the sonnes of God when as indeed he remaineth a foule spirit of darkenes This worthie doctrine may not be passed without particular application to the seuerall estates and degrees of men And here first the Magistrate if he professe the Gospel must beware least by his course the Gospel heare ill by beeing as slacke in propounding and prosecuting good things and causes for God against sinne as those who neuer made any profession If the Lord shall enquire of the Magistrate what good constitution for the Church for the Corporation wast thou a meanes to make in thy yeare or what wicked custome or practise didst thou break off in thy gouernement and answer according to truth be made surely none what lesse could a contemner of the Gospel haue done Secondly Ministers in speciall sort must be carefull that the Gospel which in words they magnifie be not blacked and blasphemed thorough their lewde and vngodly practises 2. Cor. 6.3 We giue no occasion of offence in any thing that our ministerie should not be reprehended But in all things we approoue our selues as the Ministers of God Well may we wish we had none in the Ministerie like Ophni and Phineas who when they should allure Gods family to resort to Gods house make his seruice and sacrifice to stinke euen among the profane much more should wee be then able to stoppe the mouthes of Papists and Popish minded persons who are so restles in blacking the liues of Protestant Ministers that thereby they might disgrace our doctrine and holy profession but to our greife we see that as vniustly they haue slaundered and belyed those holy fathers of our doctrine and vnder God the restorers of our religion Luther Calvin Beza Bucer c. so too iustly may they take exceptions against the liues of some of their schollers who yet are maintainers of the same doctrine some beeing noted with couetousnes some with riot some with gaming others with idlenesse drunkennes vncleannes Wicked Saul is among the Prophets who can sacrifice to the true God but yet practise such things as are odious euen to common men such things as wherein his owne seruants are ashamed to ioyne with him vnles some monstrous Doeg who is sold ouer to play the sycophant But wâ—e be to Iudas who beeing a disciple deliuereth his Lord into the hands of the wicked to be scorned buffeted and crucified againe it had beene good for that man he had neuer beene borne Thirdly let priuate men shewe forth the vertues of Christ so many as professe him let them expresse his graces his humilitie meekenes loue patience obedience let it be vnto him meate and drinke to heare and doe the will of God Let his attire words and actions be such as when report is made of them men may say surely this man is a Christian as he professeth as king Ahaziah readily guessed by the Prophets attire that it was Elias The name of Christ without the properties of Christianitie is a fruitlesse thing to talke of Christ is not to liue in Christ. Euerie Christian must
Ier. 23.21 Abac. 3.16 Prou 20 27. 2. king 6.9 The miserable estate of a wicked man 2. Cor 7 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor 4.4 1. Cor. 2.14 Rom. 8.7 Gen. 6.5 A more full description of mans naturall estate see in cap 3.3 Lev. 13.45 1. Thess. 1.23 Lev. 13.14 Before naturall vncleannes be purged euery thing is vnclean to a man Prou. 15 8. Prou. 28.9 Isa. 66.3 Agg. 2.14 15. Exod. 30.18 7. mainâ— differences between the godly and the wicked in Thougâ—ts Ezeâ— 11.36.31 Words Actions Passions Promises Life Death Malâ—c 1 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 3.8 There will be alwaies hypocrites in the Church Act 20.30 1. Tim. 4.1 2. Tim. 3.1.5 Why. Lev. 10.3 Tâ—â—e thine own soundnes Trouble not thy selfe when others are proued vnsound Rev. 2.17 Looke not to finde a soile vpon earth wherin wheat groweth without chaffe Foure marks in the text to knoâ— an hypocrite by A forme of godlines Hos. 8.2 Mark 6.20 A denying of the power of it Non solum in falsis verbis sed in simulatis operibus mendacium est Item Christianum se dicere opera Christi non facere mendaciuÌ„ est Ambr. serm à dominica de Abrah Ier. 12. Hose 10.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disobedience 1. Tim. 1.5 Hose 1.4 Psal. 50.17 Strangenes to the whole life of God and vnfitnes to make a vessel of mercie of 2. king 8.12 The miserable conditien of the hypocrite Luk. 15.15 Matth. 23. â—4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 23.33 2. king 3.14 Thou canst hardly know an other to be an hypocrite 2. king 10. Looke well that thy selfe be none How fitly the hypocrite resembleth the stage player from whom he hath his name Trials of such as professe they know God but doe not Trials of such as professe duties to God so knowne but indeede denie them Two sorts of hypocrites 1. Tim. 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No example of man must turne vs out of our godly course 2. Tim. 3.13 Rev. 2.13 There must be differences of iudgement amongst men 2. Cor. 2.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 4.16 In these differences it is safe to looke directly to the word Isa. 8.18 2. Pet. 3. Ministers must feede Gods people with wholsome doctrine Reasons Prou. 16 24. Prou. 31.26 1. Tim. 1 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What things are requisite to an able Minister Three things must be deare to a Minister 1. Gods glorie 2. mans saluatioÌ„ 3. sinceritie of the truth Rom. 10.1 4. duties belonging to hearers 1. Desire onely wholsome doctrine 2. To receiue it being wholsom sauourly Neuer examine a ministerie by the pompe but by the power 3. To hold it when they haue it and not cast it vp 1. Pet. 2. 4. To thriue and grow in grace by it Conditions required hereunto Wholsome doctrine must be applied to seuerall ages and conditions of men It is the learned tongue that can doe this Luk. 3. No man in this life can come to that pillar on which he may write Ne plus vltra Old men must first be taught their duty why Prou. 16.31 1. Ioh. 2.14 Old men must lay aside 1. frowardnes Paul saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Worldly wisdome Sobrietie especially commended to elder men Why. Elder men must carie a seemely grauitie thorough their course Reas. Alia aetas alios mores postulat Iob 25.15.21 Moderation of lusts and passions is a most seemely grace in an old man Iob 12.12 2. Sam. 19.35.37 1. Tim. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soundnes of faith standeth in 4. things Ground Heb. 5.14 Rom. 15.14 Obiect Rom. 10.8 Worke Heb. 3. â—4 Coloss. 2 2â— Gal. 2.20 Fruits Soundnes of faith especially required of old men Why. Heb. 5.12 Doctr. Euery man must make vp decay of nature with souÌ„dnes of grace Eccles. 12.1 2. Cor. 4.16 Isa. 40.31 Rev. 2.28 Heb. 11.13 Ioh. 13.34 1. Ioh. 3.23 Rev. 2.19 Soundnes of loue standeth in 5. things 1. The ground 2. The order Gal. 6. Eph. 1.15 3. In the seat 4. In the work 2. Cor. 8.8 Iames. 5. In the durance Charitas quae deseri potest nunquam vera fuit August ad Iulianum comitem Patience necessarie for euery Christian. Heb. 12.12 and 10.35 Specially commended to old men Why. Persecution the ancient armes of beleeuers 2. Cor. 4.1 Soundnes of patience in 3. things 1. in the grouÌ„d Psal. 39 9. 2. Sam. 16.10 2. Fruits fiue Iam. 1.2 Psal. 126.5 Iob 1.21 Psal. 50. 3. Durance Iames 5.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Women as straitly bound to the meanes of saluation as men Philip. 4.3 Act. 2.47 Act. 16.13 34. 1. Tim. 2.15 Act. 9.36 Hosius affirmeth that a distaâ—â—e is fitter for a woman then the bible de expresso verb. Dei But more blasphemously Linwood who verily thinketh it was the deuills invention to permit the people the reading of the Bible Ierome commended a gentlewoman in his time for teaching her maids the Scripâ—tures in Rpitap Paulae Luk. 7.44 1. Cor. 7.14 Act. 18.26 Rom. 16.3.6.12 Heb. 11.35 1. king 17.22 2. king 4.36 4. things for women to meditate vpon A generall rule for the behauiour of the elder women is that it be such as becommeth holines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 130.1 Isa. 3.16 2. Pet. 2.14 Cant. 6. Prou. 7 1◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 8.44 False accusing 4. waies committed 2. Sam. 16.3 1. Sam. 22.9 Amos 7.9 Act 16.20 cap. 18.13 Act. 6.11 Prou. 25.23 and 17.4 Prou. 30. Psal. 59.7 This precept specially directed to old women for sundry causes 1. Tim. 5.13 Iam. 3. Rules to auoid false accusing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles. 2.3 Eph. 5. Isa. 28.1 1. Cor. 6. 2. Pet. 2. Drunkennes in old women most hatefull Reasons 1. Pet. 4.4 In vino veritas Prou. 23. A note of corruption to yeld our selues seruants to the creatures ordained to serue vs. Meanes of putting our selues vnder their seruice 1. Cor. 6.12 Prou. 23.31 A dutie enioyned euery christian woman to call on others to her godly course Heb. 10. Psal. 37.30 Numb 19.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 The fruit of the elder womens holy carriage must appeare in the yonger Priuate duties more comfortable but publike more powerfull Philip. 4.3 No needelesse precept to exhort yonger womâ—n to loue their husbands and children Why. Rom. 1. 2. Tim. 3.1 Why women should loue their husbands Reasons They twain are one in 5. respects Prou. 2.17 Except the wife will hate her owne flesh she must loue her husband Gen. 20.16 Ruth 3.9 Isa 4.1 The husband wife are yoake-fellowes and ioynt companions in ioy or sorrow Gen. 24. Rules for the right louing of the husband Gen. 27. Husbands duty towards his wife wherein 1. Sam. 30.3 Prou. 30. Gen. 21.12 The office of true motherly loue Gen. 21.7 1. Sam. 1 23. Exod. 1. Luk. 11.27 Basil speaking of his nurse Macrina saith that she taught him the
4.8 Application The Popish religion was most without for the shew whereas none was within their walls Many Protestants are priuatly religious but little breaketh out True religion is little beholding to either Doctrine must be both true truly dealt with Ier. 14.13 14. Matth. 24.11 What people must pray for in comming to the word 2. Pet. 2.1 Iude 4. 2. Thess. 2. Prou. 1.30 2. Tim. 2.23 Foolish questions of Papists Proofe hereof the learned haue in Doct. Whitak de Eccles quaest 5. cap. 8. Rom. 1.22 Vse of Genealogies in the Scriptures Satan seeketh to corrupt the purest churches by bringing in needles questions Act. 15.39 Ministers must teach things profitable and resist the contrarie Motiues to the former dutie Dan. 12.8 People must not desire such doctrine as the Minister may not teach Per verba legis legem oppugnat Ambr. Aliud est haereticus aliud hâ—ereticis credâ—ns August de vtâ—l credendi ad Honorat An heauie imputation to charge any man to be an heretike Errare possum haereticus esse nolo To charge a man to be a Puriâ—ane is to call him an heretike There alwaies haue bin and shall be heresies in the Church why Ad hoc sunt haereses vt â—ides habendo tentationem habeat probationeÌ„ Tertul. de praescript advers haeret cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Thess. 2. Per eos qui ecclesiam discerpserunt recta fidei dogmata emerserunt Euagr lib. 1. cap. 9. M Greenam Meanes to auoid heresie Psal. 25. Scripturarum ignoratio haerese peperit Chrysost in homil de Lazaro Patriarchae haereticorum Philosophi Tertul. This Mr. Ardesty confessed in S. Maries was the persuasion of the Papists and the chiefe ground of his owne resolution to fly the land and become a Preist â—uen heretikes â—nd enemies to the Church must be louingly dealt with Gal. 6.1 2. Cor. 13.2 How much more freinds and bretheren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 9.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui neque in svnedria recipiebantur religionis obtentâ— quòd cum incircisis 〈◊〉 vitae consâ—etudinem haberent Beza Iosephus explaneth the cause of this contention betweene the Iewes and Samaritaneâ— which was most â—ote about 140. yeares afore Christ. lib. anâ—iquit cap. 6. Excommunication how farre it stretcheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ius diuinum quod est ex gratia non tollit ius humanum quod est ex naturali ratione Thom. Aquin. 2.2 quest 10. art 11. ExcoÌ„municatio est gladius non hostis perimentis sed medici sanantis One chief end of the Churches censures is to preserue holy things from contempt Epist ad Florin Euseb. lib. 5. c. 19. Reasons to auoid excommunicate persons â—â— in regard of the party 2. In regard of the Church Eph. 5.3 1. Culpae contagio 2. Tim. 2.17 Zozom lib. 7. c. 7. 2. Poenae communio Numb 16.26 3 Exempli monitio How farre priuate Christians are to avoid open sinners not excoÌ„municate 1. Cor. 5.11 â—â—pp polit ecclâ—s l. 1. c. 19. It is lawfull to put heretikes to death â—rrores intersiciendi non homines August Duritia vincenda non suadenda Tertull. Vetus Christiana ecclesia contra Samoâ—atenâ— haereticum opeÌ„ auxilium Aâ—driani Imperatoris quamvis ethnici imploravit Non dicit vt tolleretur è medio sed è medio vestrum Muscul. Apostolum informat quomodo se gerat in officio erga haereticum deploratum si ad Sâ—igium Paâ—lum aut praesidem aliquem scripsisset hinc procul dubio praescripsisset officium Bulling decad 2. serm 8. In regimine humano aliqua mala recte tollerantur ne vel aliqua bona impediantur vel mala peâ—ora incurrantur Aquin. 2.2.4.10 art 11. Excommunication must not be inflicted for triâ—â—es Declaratio occultioris facti in coelo Beza de praesbyt excom 1. Cor. 5.2 In ecclesia Genevensi toto decenâ—io non plutes duobus proprie excommunicati Beza de Praesbyt De eccles qu. 6. cap. 3. Recens Romana ecclesia laborat pestiferarum haeresium gangrena pernagante nuper quaqua verâ—um latius longe plurimorum fidem subvertentâ— pag. 134. Periculosa est vna habitantibus idcirco fidelium castris exterminanda pag. 193. Toleration of a diuers religioÌ„ is vnlawfull in a countrey which can cast it our and consequently of Poperie Reas. The tabernacle of God had the censer sâ—â—ffers and besome to purge sweep away the filth of the sanctuarie all which haue their truth in the Church of the new testament 2. Chr. 17.6 cap. 19.2 The Lord will haue the drosse taken from the siluer that there may be a pot for the siner Deut. 21.11 A Protestant may not marrie a limb of the Pope Reas. Primum amoris vinculum cum pectora coniugium in Deo copulata sunt 2. Cor. 6. 1. Cor 7.39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coniâ—gium Quam male inaequales ventâ—t ad aratra invenci Ezr. 9.2 Longum divorâ—ium mandat Deus ab idâ—lolatria in nullo proxime agendum Tertul. de cor milit Ne nubat femina non suae religionis viro vel vir talem ducat vxorem Iubet deus docet Apostolus vâ—runque praecipit testamentum August lib. 1. ad Pollent c. 21. 2. Chr. 21.6 Nemo diu tutus periculo proximus Cypr. lib. 1. epist. 11. Malac. 2.12 Ezr. 9 7. Quomodo potest congruâ—re charitas si discerpit fides Ambros. Psal. 128. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. de legib 4. Homil. against perill of idolat p. 1. pa. 16. Indicium esto ecclesiae 2. Tim. 2.19 Quia omne sanum iudicium in terris monitiones ecclesiae recusat Cypr epist. lib. 1.3 idem Fulg. de Christ. sacrific ad Mon. Tit. 1.15 Rom. 1.28 2. Thess. 2.11 The Lord vseth great patience euen to the worst So must his children Open and obstinate sinners must be auoided The Lord maketh good vse of the most wicked conscience Gen. 4.14 Act. 24.26 Dan. 5.4 Act. 24.26 Heb. 10.27 Act. 23.1 and 24.16 Good conscience is a sweet companion 1. Tim. 1.19 An euill conscience the mother of heresies Prov. 17.1 Rom 5.3 It is dangerous for the Churches to be left destitute of their teachers though for a short time Prov. 27.23 Heb. 13.17 1. Pet 5.4 Negligenter pascens convincitur non amare summum pastorem Damas epist. 4. Cleâ—â—â—s ne connuâ—neretur in dâ—â—bus eccleâ—â—â—â—â—â—egotiaâ—â—onis 〈◊〉 hoc est 〈…〉 lucri proptium ab ecclesiastica consuetuâ—â—â—â— peniâ—us 〈◊〉 Synod p. cap. â—5 1. Cor. 10.23 Pastoris nomen significat pâ—rsonalem actionem sicut nomen medici Maldonat ex Hier. August Perald 2. tom tract 4. in avar part 2. cap. 11. D. Willet in 1. Sam. cap. 14. v. 28. 1. Chr. 28.12 13. 1. Cor. 1.12 Christianitie enioyneth all kind of curtesie 1. Pet 5.14 Such as are in the Lords work must be carefully prouided for that they want nothing 1. Cor. 9.11 Si non habes provideant subditi tui Aquin. in locum Bellarm. de iustis l. 4. c. 15.17 Deut. 32.4 Vbi Christus non est fundamentumibi nullum est boni operis aedificium Gregor decr Rom. 14. Heb. 11. Faith doth fiue actions to make any worke good Gal. 5.14 Rom. 3.8 Gen. 19. Nemo computet bona opera sua ante fidem vbi fides non erat bonum opus non erat in Psal. 30. praefat Gal. 2 16. Loquitur Apostolus de omnibus operibus tam ceremonialibus quam moralibus Aquin in cap. 3. ad Gal. lect 4. Tollet instr sacer lib. 6.21 Concil Trid. sess 6. c. 32. Rhem. on Matt. 6. sect 2. Bellarm. lib. 5. de iustif cap. 7. Necessarie vses of good works 1. In respect of God 2. Of our neighbour 1. Pet. 3.1 1. Pet. 2.12 1. Pet. 2.15 2. Cor. 7.15 3. Of our selues Iam. 2.16 Opera non sunt causa quod aliquis sit iustus apud deum sed potius executiones manifestationes institiae Aquin in Gal. 3. lect 4. Iam. 2.18 Prov. 22.1 Dan. 12.3 1. Cor. 15. Necessitas haec est praesentiae non efficientiae Cant. 4.16 1. Cor. 3.6 Isa. 61.3 Ier. 17.8 Doctr. Christianitie is no barren and fruitlesse profession Plin. nat hist. lib. 2. cap. 103. Philip. 1.11 1. Tim. 6.18 Conditions of fruitfulnes 5. Ioh. 15.5 Psal 92.14 Reasons to fruitfulnes 4. Iam. 3.17 Galat. 5. Isa. 5.6 Ioh. 15.6 Luk. 19. Matth. 21.20 Ier. 17.6 Isa. 6.10 Hindrances of this fruitfulnes three Psal 34. Ioh. 15.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grae. Salutem lat Iam. 3.17 Matth. 5.9 1. Pet. 2.17 Luk. â—0 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philip. 4. â— 2. Sam. 14.24 Religion the strongest binder of man to man Eph. 4.3 2. Ioh. 2. 1. Cor. 13. Verus amicus qui vere in Deo diligit Scribit vni sed propter totam ecclesiam Aquin