a tongue which having tasted the bitternes of sinne lifts up as bitter and lowd a cry Purge me with Hysop and I shall be cleane wash me and I shall be whiter then snow and shall I not heed such a warning I will heare the rod and who hath appointed it When he poureth forth the oyle of comfort into thy wounded heart bruised and broken with repentance Take words to thy selfe and say This is that glorious Comforter whom my Saviour hath sent to dwell in me and speake peace unto me that he might be a seale and earnest of his promises and that inheritance purchased with his blood This oyle he brings to my bleeding soule in that horne of Dauid an horne taken from his Altar consecrated and fitted by that holy Annointing I will therefore open my sores unto him and call upon him O Lord heale me for my bones are vexed When thou art exhorted to walke in the good path and to run in the way of Gods commandements thus meditate It is the onely true Way who hath giuen me his Spirit to leade me and he now cals vpon me by the voice of such a Guide who conducts me no farther nor faster then himselfe by his owne example goeth before me and shall not I hasten my slow feete and spurre on my dull affections to follow Yes certainely I will say unto him Let thy good spirit lead me into the land of righteousnesse Draw me and I will run after thee O enlarge my heart and I will runne in the way of thy Commandements In all thy course let this thought of thy Guide never depart from thee but commune thus with thine owne heart what is there that should stop me in this way What is there that should not rather incite and hasten me Shall I say I have great possessions promoted to some high oâ—fice increased in children keepe a great familie and burdened with many affaires both publike and private But how farre did this my Guide exceed me in all outward blessings Yet I find that every where he useth them as so many cords to pull on his heart with more force to the practice of Godlinesse Should I complaine of discouragements trouble contempt poverty affliction What a shame were this to me when I heare him professing They had almost conumed mee upon earth but I forsooke not thy precepts The proud have had me exceedingly in derision yet have I not declined from thy Law I am small and despised yet doe I not forget thy statutes Trouble and anguish are come upon mee yet are thy Commandements my delight Follow therefore cheerfully so good a Leader and learne of him in riches to be rich in good workes in poverty to be poore in spirit to imploy all thy power to adorne and beautifie the Temple of God within thee and when thou art despised by worldly Michals for thy zeale and cheerfulnesse in Gods service to be more vile and low in thine owne eyes 2 Reâ—utation Let us here not so much refute as detest and accurse those Popish blasphemies concerning this and other Scriptures Surely though a reverend opinion and speech of the written Word be not ever an infallible signe of a faithfull Christian yet an un-reverend aestimation contemptuous and disgracefull speech is a sure argument of infidelity and Atheisme The Ancients received the Scriptures as the Iudge sent from heaven and the voyce of Christ which they durst not censure but by which they censured all other writings yeelding to the Canonicall Scriptures and to them alone an un-deniable consent Thus Origen thus Austen And above other Scriptures they wonderfully extolled the Psalmes affirming the Prophet was a most sweet and delightfull companion of our journey relieving and helping all sorts that travaile this way becomming all to all men that there is nothing which we may not learne in the Psalmes that such as with a faithfull and serious mind exercise themselues in the Psalmes are in a manner fellowed with the Angels of God Thus Nazianzen Austen Chrysostome Bernard Now how they which boast so much of Antiquitie and the onely Church agree with the Ancients and with the true Church we may perceive in this particulars It is almost incredible how basely and despitefully they speake of the Oracles of God Let me cleare this point a little 1. They aâ—firme the Scriptures mistie and darke despising that woe pronounced on those who call light darkenesse and darkenesse light nor once fearing in evident termes to contradict the Spirit of truth who so often cals it light 2. They obscure it by many Apocryphall and humane writings which as the Moone under the Sunne mingled with the word of truth make a fearefull Ecclipse in the Church commanding those Bastard writings to be received as the Genuine with aequall authority and estimation 3. They have set up an earthly Meteor exhaled from their own braine to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another counterfeit Sunne to confront the true in pretence to supply the defects of it This is their Traditions in word equaling but in deed preferring them before the Scripture 4. The better to depresse the splendour of it they haue laboured to hide it under a bushell under the veile of an vnknowne tongue And of many other haue they chosen the Vulgar translation as Authenticall which of all the rest is knowne and by some of their own confessed to be the most barbarous spotted and defectiue commanding it under censure of Anathema to be received and in no pretence whatsoever in any thing rejected 5. They affirme the Scripture is no further a light then it shall please the Pope to kindle and light it up by his breath and interpretation defining that whatsoever hath the holy Fathers exposition hath the very word of God though he know not whether it doe nor how it can possibly agree with the word expounded peremptorily decreeing that no man presume to receive it in any other sense then the holy Mother Church interprets it whose Prerogative it is to unfold it 6. With monstrous impudence they dare maintaine that the strength of all former Councels and if of all then of that Councell also which was held by the Apostles and all Doctrines depends upon the authority of the present Church Lastly they reproach and revile it that it is a nose of waxe a Lesbian or leaden rule that it may be well defended as godlily spoken that the Scriptures without the Churches authority is of no more force then AEsops fables and there the same Hosius stickes not plainely to say that the Scripture should have little waight with them without the Churches authority Nay a Priest in a controversie with my selfe blasphemously averres which testimony of Iesuiticall doctrine I will ever keepe by me that the Scripture was not written by the command of God nor of set purpose but by chance I have seene
we may more then probably gather from one to another but especially to the Patriarchs by inspiration and gift of Prophecie But in processe of time when he had called out a Nation sanctified them to himselfe to be his Church and people he contracted this spirituall light into the body of the Scripture and appointed not onely the people in his Chuâ—ch but even the Starres the Ministers to take from it what they brought to us and to shine with no other beames to the people then which they drew from the word Hence the Prophet recals the people to this fountaine of light to the law to the testimonie if they speake not according to this word it is because there is no lightâ— in them Hence so often called Light and the Apostle as before witnesseth that the Minister is made wise to salvation and perfect to every good worke by it As therefore the Creatour framed one great originall light to rule the day so that by the beames of it the creature might haue power to discerne all things necessarie to be seene so to this end he calleth the Scripture light because he hath given it a lightsome qualitie whereby it discovers unto us whatsoever is necessary to eternall life and it might direct and instruct us in every good way and worke for surely words are to the eare the same that light is to the eye the eye by light discerneth things visible and distinguisheth every creature which it seeth so the word of man opens his intention to us which else lieth hidden in his heart and is altogether imperceptible Thus the word of God doth manifest unto us the will and purpose of God and cleerely reveales to all and every one what is necessary for them to know as being all plaine to them that will understand Now then seeing God cannot dissemble and it were blasphemie to affirme that he who hath given us Christ would giue us an obscure light which should make us doubtfull in seeing and should utter words to discover his minde which wee cannot understand this he doth in judgment to the reprobate but he deales not so with his children see Mar. 4. 11. 12. How lewdly doth he thinke of God who should affirme that he giues to his children a word cals it light commaunds them so to use it and continually to converse with it which yet is darke and imperfect and may easily deceiue them 2. The word whether that which God hath written downe for our eyes by the hands of his Secretaries or that which he speaketh to our â—ares by the mouth of his Messengers is the very law doctrine and word of that great Iehova the Lord of all and therefore so to be received with more reverence and subjection then any word or law of any creature The first of these is evidently affirmed here namely that this doctrine is the law of the Lord the second necessarily deducted that therfore it must bee received with all submission and obedience which becomes us servants to so great a Lord. Neither can this doctrine be confined to the Scriptures onely seing God doth not onely by writing but by preaching teach us the way to happinesse and lead us in it Hence is it that as the Scriptures are sayd to be inspired of God and by the moving of the holy Ghost so our Saviour without any ambiguitie plainely testifies that he speakes and is heard in his Ministers Flesh and bloud stands out against this truth and by no meanes will yeeld to it that the Ministers who now liue speake the very word of God and that the word which they heare is indeed not mans but Gods The Prophets say they and Apostles were extraordinary men and furnished with peculiar gifts for such a calling and with an unerring spirit therfore their word was infallibly Godâ— message and so to be received but not so the Ministers of our times who haue not the same gifts but may erre and be deceived True it is that the Prophets and Apostles were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so infallibly assisted by the Spirit that they could not erre in their preaching and therefore their word without skanning might be safely received by those who knew them to be such But because even the faithfull themselues did not at the first thus know them therefore they examined their preaching by the touch-stone of the Scripture Paul was a singular Apostle in doctrine and miracles c. yet did not the faithfull take his word at adventure but tryed it by the Scripture and then gaue credit to it Acts 17. 11. Nay certainly had even these men though knowne Apostles preached other doctrine then was revealed in the written word it might not be received And therefore though the Ministers of these times are nothing comparable to them in gifts yet being Messengers of the same God sent by him when they speake the same doctrine which was before by them published and after left in writing they speake no lesse the word of God then they unlesse we thinke the qualitie of man can alter the truth of God When Satan spoke Thou art the holy one of God was it not the truth When Balaam a false Prophet over-ruled by God prophecied was not the prophecietrue because the tongue was false and might nay often did speake lies How much more is that word to be received as the truth of God which being spoken by his Messengers is no other then himselfe hath written In the time of the Law as there were some extraordinary Ministers as Prophets so were there ordinary Teachers the Levites who expounded the Law instructed the people and dare any man deny their preaching to be the word of God So was it likewise in the times of the Apostles They ordained Ministers in every congregation and was not their word the embassage of God Epaphras no Apostle and as farre as wee can gather no inspired Preacher yet planted the Church of the Colossians and the word preached by him was the word of Christ the Gospell the word of truth To conclude this point Hence the word delivered by Timothy an inferiour Minister was equally the word of God as if it had beene uttered by the Apostle see 1 Thes. 2. 13. Nay it must be remembred that those words of our Saviour he that heareth you heareth me and he that despiseth you despiseth me were not spoken to the Apostles but to the seventie Disciples and then when as yet the holy Ghost was not given nay when as yet the Apostles themselues were altogether unacquainted with the chiefe mysteries of salvation even the death and resurrection of Christ. But if any man reply that he cannot giue so assured assent unto the word now preached as to that of the Apostles let him know the fault is in himselfe not in the word and Ordinance of God for he ought to be so stedfastly grounded in the truth that if Angels from heaven
of the Lord is perfect 2. By many necessary arguments it may be proved for that is perfect to which nothing may be added or from it detracted and thus is it with the Scripture Deut. 4.2 and 12. 32. Prov. 30.6 Rev. 22. 18. 19. And very idle is the cavill of the Papists who affirme that the Prophets and Apostles added many things But first for the Prophets it is cleere that they added no new doctrine as was said before but in their prophecies largely expounded further enforced the duties before coÌ„manded not the most prying â—apist is able to shew any new doctrine in any Prophet which before by Moses was not delivered The Apostles disclaime all addition as before we saw Act. 26.22 Againe that w ch is able to make wise to salvation through faith that is a perfect rule doctrine such is the Scripture Nay that which is inspired by God to this end that the man of God even every faithfull Minister may be made perfect in his office to instruct refute exhort c. that surely is a perfect rule but such is the Scripture see 2 Tim. 3â—15 16.17 Let contentious heretickes search their braines to finde out thorny distinâ—tions and subtile shifts to delude the truth But farre be it from any who truely feareth God and hath tasted his loue once to imagine that he hath given to the wicked world a perfect light beside the lesser lights that he madâ— al things eveÌ„ the most abject creatures perfect in their kind but gaue his Elect an imperfect light not able to direct them sufficiently to lifeâ— that he made his word so excellent a creature lame and imperfect Surely though the Lord hath appointed Ministers as lesser lights and left some glimmering traditions to cleare some darker poynts yet he is wilfully blind that will not confesse the Scripture to be that great and set light from whose beames all other receiue their lustre so that whatsoever shines not with this light is but as rotten wood glaring in â—he night to such as erre in darkenesse bnt when it is brought to the light is indeed very dirt and of no use for any direction see Esay 8. 20. 2 Pet. 1. 13. 1. Those are here reproved who in practise of religion will either adde to this Law or diminish for many will put religion in many things which haue no warrant from this Law and other as farre wide on the other hand will take libertie to detract from it making no conscience of duties there commanded This fault is not onely palpable among the Antichriâ—stian Papists who haue addâ—d Lawes of perfection and rules of religion which they magnifie and extoll aboue the rule of Christ as of Dominicke Francis c. and place the top and pitch of their devotion in abstinence from meatâ—s marriage and other lawfull and holy ordinances of God lâ—aving the meaner degrees of holinesse to Laiks which consisteth in keeping the commandments of God but challenging the height of perfection to their religious orders Friers Nunnes c. standing only in wil-worship and devices of men So also they make light account of many precepts insomuch that they place among their veniall sins divers grievous and enormous transgressions of the Law as well against God as man affirming that they need no repentance but are taken off by sprinkling holy water the Bishops blessing saying a Pater noster although the person mindeth not what he sayes Thus it seemes that with them one grosse sinne may take away another But this offence is common also among many other ignorant people who are ever learning and never come to the knowledge of the truth Thus some put all their religion into their good meaning some place it in the outward and formall performance of some duties Many savoring strongly of the old leaven imagine they doe not a little please God in abstaining from some meates in the time of Lent They will serue God at home when they should be employed in his publike service by reading some good booke and saying some good prayers in their chimney corner nay even in the place and season of hearing they will be reading and so plucke down that curse on their heads He that turneth away his eare from hearing even his prayer shall be abominable There is no more common sinne thâ—n this presumption to prescribe unto God a worship of their owne devising and despise that wisedome of God in his perfect law by preferâ—ing their owne conceits before it curtailing his worship and cutting it off at their pleasure and piecing it out and lengthning it againe with their owne inventions This rebelâ—ioÌ„ as it raigned among the heathens so it prevailed even among Gods people so farre that it made all their service and their persons also most odious and abhorrâ—d to God as we may see Psal. 106. 29. 30. Esay 1.11.12.13.14.15 What Prince will endure lawes to be by his subjeâ—ts prescribed to him what Father or Master will be obeyed at his childs or servants discretioÌ„ How strange is this pride that we should disdaine to receiue from a fellow-creature whom we wage for a fâ—w pâ—nce that usage service which we wil put upon God what madnâ—s in men to thinke that either they should know better then God how he should be worshipped or that God will take this insolent carriage at their hands to giue him what they list 2. Here comes under censure that impudence of men w ch deny God in his word some more grosly in speech others little lâ—sse palpably altogether as lewdly in their workes Oh! how many are there in every Congregation which deny the Lord and say It is not he The Prophets shall be as the winde and the word is not in them The generalitie of men are like Ahab 2 King 22. greedily they drinke in any flattery of Sycophants but if any speake to them that which is evill that is if we tell them they shall not proâ—per in their wickednes in their swearing oppression drunknes preseÌ„tly they hate both the word speaker and are ready to reply with those proud men thou speakest falsly the Lord our God hath not sent thee It is with the Ministers of Christ as sometimes it was with his owne person Luke 4. 22.23.24 c. At first they all gaue witnes to him wondered at the gracious words which he spake but when he came neere the quicke and began to grate upon their galled consciences presently they thrust him out of their Citie would haue slung him headlong from the brow of the hill Thus also inâ—inite numbers of people deny him in their workes utterly refusing to square their life practice according to this rule of Gods word whereby the Lord is manifestly denied For when they confesse with their tongues that it is Gods will yâ—t resolue in their hearts to doe their own their practice is as an hundred tongues to proclaime their deniall of God
alone Church and Spouse of Christ True it is that as the body of that Antichristian Synagogue is covered with sheepes clothing so the head hath put on the front of the Lambe Rev. 13.11 but indeed the body when it is stript easily discovers it selfe to be the beast and the head when it speakes in the doctrine proclaimes the Dragon You shall know these false Prophets which come in sheepes clothing by their fruits that is by their teaching which is the proper fruit of a Teacher They teach perverse things saith the Apostle Acts 20. 30â— to draw Disciples not after Christ but after themselues How by their traditions and vaine inventions they haue made the word of God of no effect may appeare by these few points of their religion But first let us remember that Pietie consisteth either in inward or outward duties to God the one being as the soule the other as the body of religion Of the first those are principall knowledge loue feare of God faith in him and his word Of the second Prayer hearing the word administration of the holy mysteries and right observation of the Sabboth Now how grossely the Papists in their doctrines haue perverted all these parts of Gods worship may very briefly appeare to them who will duely consider it For knowledge they deliver that hellish proposition Ignorance is the mother of devotion to which their other doctrines and practise are squared labouring to hold the mindes of their people in grosse darkenesse and therfore not onely forbidding on great penalties the common acquaintance and use of scriptures but affirming that he is a friend to heretikes who maintaines an ordinary reading of Scripture nay that it is pernicious and impious For loue they haue utterly broken the bond of spirituall marriage First by that Saint-adoration deifying holy men and allowing them Altars prayers c. Secondly also by their digressing and wilfull departing from the word and Ordinances of Christ which is a manifest breach of loue Ioh. 14. 24. For the feare of God the very bond of our Covenant Ier. 32. 40. first they haue made it in vaine by the traditions of men Esay 29. 13. Secondly in place of that filiall feare knitting our soules to him in reverend loue they plant an hellish feare of God in the hearts of their people to be afraid to approach unto him by prayer as being a great King and a rigide observer of all that is amisse For faith they haue wholy unsinued it not onely in teaching faith and prayer of faith to creatures as a right object of both but delivering no other faith then that which is common to many reprobates and Devils For that second kinde their invocation of Saints asking of them whatsover a creature should aske of God the neglect and contempt of the word setting up against it the false light of their traditions perverting the Sacraments despising the Sabboth a sinne so notorious among them and maintained make evident what religion they professe and whence they had it But especially obserue their rejecting of Christ in all his oâ—fices as King as Priest and Prophet allowing him indeed the names but detâ—acting in effect the power and exercise of these dignitiâ—s from him For first whereas the Lord God hath given us onely Christ to be his King over us the head Monarch of his Church Psal. 2. 6. Ephe. 1. 22. 23. Col. 1. 18. and absolutely interdicted all â—itles and exercise of Lordly authoritie to his very Apostles they doe not onely ascribe full power to the Pope over the universall Church on earth nay under the earth also namely that which they dreame to be in a purgatorie yea even of that which is in heaven for they take upon them to commaund Angels but also call him openly and justifie those titles the head the Monarch and Spouse of the whole Church Nay saith Bellarmine Hee is the supreame head to giue outward influence of doctrine faith and Sacraments Secondly for the Priesthood of Christ they abase that perfect sacrifice and whereas the Scripture so highly prefers it before the Leviticall they as low depresse it by the same argumentâ— namely the frequent and indeed infinite repeatings of it and to supply it they adde their owne satisfactions and merits whereby they remoue temporall punishments and haue invented a new sacrifice of Christ unbloodie and a new priesthood of Masmongers Thirdly whereas Christ is our onely Prophet or Teacher Mat. 23. 8. so that men and Angels are accursed who bring any other doctrine they haue so tied the eare of the Church to the tongue of the Pope that they do not only ascribe unto him an uâ—erring power in teaching but most brasenly affirme that if the Pope should erre in commanding vices or forbidding vertues the Church were bound to beleeue that vice were good and vertue naught So is their practice for whereas God pronounceth surfeting and druâ—kennesse to be sinnes excluding from life they affirme that eating of flesh in Lent though in all sobrietie is a greater sinne then it the breach of the Popes more heinous rebellionâ— then the breach of Gods commandement Thus to burne in lust is a filthy and hatefull sinne in the sight of God they teach that marriage in a votarie is greater so that when God commaunds they which cannot containe let them â—arrie this command of God in their votaries they call and maintaine a sinne a very great sinne so to liue in burnings in a votaâ—ie which is a foule sinne in Gods account is not onely with them an holy estate but full of merit and superâ—rogation Thus their doctrines the fâ—uit of false Teachers discover them so that those blind ones from whom the God of this world hath concealed the â—ight of the Gospell excepted every one sees through their grosse hypocrisie Certaine is it that all those doctrines wherein they differ from us haue neither suâ—ficient ground from the scriptures but are devises and traditions of men nor haue any aime to the glory of God but wholy tend to the advancing of the Pope and enriching his Treasurie and Clergie Heere that blockishnes of people some hellishly ignorant some obstinately wilfull is to bee rebuked who though they liue in open and confessed sinnes and rebelliously maintaine themselues in that course neyther reforming nor purposing to reforme themselues nay hating and scorning the name of reformation so desperately impure that they laugh out the name of puritie yet still suppose themselues members of Christ and such as shall stand in the Congregation of the iust There are many who imagine themselues free from those grosse and apparent sinnes of the time or at least from that measure which they see or suppose to see in others and consider themselues in the fâ—attering glasse of their owne partiall opinions as being no common drunkards swearers whoremasters theeues oppressours nay keeping their Church well living honestly among their neighbours and by them esteemed
of a whole Province so we distinguish the Greeke and Latine East and West Churches some lesser as the Church confined to any one Citie the Churth of Rome the Church of Corinth and some private shut up in one familie see Rom. 16. 5. Philem. 2. There is also a distinction of a true Church which continues in all fundamentall truth delivered by Christ and his Apostles or false which declines to some hereticall doctrines and departs from the foundation either from that rule of faith or manners Thus as the Marcionits Arrians Macedonians c. erring in matter of faith concerning the Godhead or manhood of Christ or concerning the blessed Spirit So the Nicolaitans maintaining filthy and promiscuous lusts were false Churches howsoever they were sound in divers other points of Christian doctrine Now the Congregation here mentioned cannot be stretched to any other but either the invisible or tryumphant Church 3. Lastly the just are those Saints of God which being justified by the blood of Christ are also sanctified by his Spirit So the sense is Howsoever here on earth wicked Atheists heretickes and hypocrites may come in sheepes cloathing and not onely creepe into the flocke but also rule and tyrannise in the visible Church yet as they are no members of the true invisible Church so when that great Shepheard shall separate the goats from the sheepe these wolues in sheepes cloathing shall bee uncased and cast out into their owne place with dogges Proofe Mat 25. ver 31. to the end Revel 21. last ver and 22. 14. 15. The grounds are 1. In the nature of sinners Truth and lies vertue and vice cannot stand together As therefore in the creation there was a separation of light from darknesse so in this perfect renovation 2. From the nature of the Iudge who is of pure eyes and cannot endure sinne but is a consuming fire to such 3. From the time It is the season when Christ shall wipe off all spots and wrinkles from his Church but these are spots and blots in the Assemblies 2 Pet. 2 13. Ephe. 5. 27. Here therefore is manifestly taught us that no sinner that is no man liuing in wilfull sinne and maintaining it in his practise is or can be a true member of Christ or his Church but indeed a very spot and blot in it Truâ— is it that as a field is called a corne field wher there is much and perhaps more weed then good graine and a heape of corne where there is more chaffe not from the greater but better part so a Congregation where many Atheists and hipocrites are miâ—gled with the faithfull is called a true church though indeed those are but as ill humours in the bodie rather griefs then any parts of it They were not of us they were not all of us see Math 7. 23. Hence called as before spots and blots The reasons also confirming this truth are apparent For first every member is and cannot but be of the same nature with the head monsters are they which haue the head â—f one kinde the bodie or any member of an other the head of a man the foote of an oxe But the nature of Christ is the divine nature pure and holy freâ— from sinne therfore also his members haue by in fluence from him been changed into the same diuine nature in that they fly the corruption which is in the world through lust 2. Pet. 1. 4. see also Heb. 7. 26. Secondly he cannot be a member of Christ who by the ordinances of God powerfully working on him by the Spirit is not renewed and changed He that beleeueth and is baptised is saued but he that beleeveth not is damned We are buried in him by baptisme the Gospell preached begets us in Christ But the Gospell and baptism where they are made effectuall by the worke of the Spirit clense and wash from sinne and bring to us that sanctification whereby we are purged Iohn .15 3. Eph. 5. 26. Thirdly sinne doth not onely separate from Godâ— Esa. 59. 2. but when it is in dominion divides us utterly from the government of Christ makes his sweet and â—asie yoke griâ—vous and loathsâ—me If we are members of Christ he is our head and King but where sinne hath dominion Christ his sceptre hath no place 2. Howsoever wolves in sheeps clothing may creepe into the flock of Christ of which Christ hath given us warning Mat. 7. 15. and the Apostle Act. 20.29 30. yet they shall certainly be uncased not onely in the finall iudgement where their hipocrisie shall be stript nakâ—d before all the world and their filthines bared to every eye but here also so farre that the Elect of God shall cleâ—rely discâ—rne and avoyd them as Math. 7. 16. God will lay open their falshood and discover their dissembling see Ierem. 29. 20. 21. 22. 23. Neither is any thing in scripture more evident then this dealing of the Lord who whensoever such Foxes haue entred among his people hath stirred up some eminent person and filled them with singular gifts to resist them least the faithfull might be deceived and drawn away by their hypocrisie Thus God opposeth Moses and Aaron against Iames and Iambres Elias and Elizeus against the Priâ—sts of Baal Iâ—remiah against Hananiah Ahab and Zedekiah Christ and his Apostles against the Scribes Pharises and Iewish false teacheâ—s Thus afterwards as haeretikes began to spring in â—he church hâ— raised up many faithfull pastors to cut downe their lies and display their hypocrisie which is evident in the storie of the Church and eminent this way was that holy Augustine who was called and indeed was the mall of heretickes The reasons also are cleere and plaine First and espâ—cially the loue of God to his Church who as he hath sent his sonne to bring them out of the power of darkenesse and the shadow of death so also hath given his Spirit to guide and lead them into all truth and his word as a touch-stone to try these spirits whether they are of God Secondly The vigilancie and care of those whom God hath set as watchmen who being not hirelings but faithfull Pastors doe not flie when they see the wolfe but giue warning to the sheepe Thirdly There is a spirit of discerning Philip. 1. 10. which God poures out to the faithfull in divers measures according to their place which they hold in the body of Christ to some more to some lesse to all some so that even babes to whom S. Iohn writes may try the spirits whether they are of God 1 Ioh. 4. 1. For even these comparing the doctrine of these hypocrites either with the Scripture or the rule of faith written by God in their hearts and finding the disagreement can refuse and abhorre it see 1 Ioh. 2. 19. 20. 21. Here is offered a very fit occasion to lay open the hypocrisie of that false Church and her apostacie which challengeth to be not onely the true but