the sheepe of Christ yet common is this precept to be in some kinde a builder But you Beloved build up your selues in youâ— most holy faith The word must dwell richly in us that wee may teach and admonish one another we must exhort one another and edifie one another Reason also will enforce it For in common good workes evâ—ry one should put to his helping hand Children and women may forward a building and thâ—ugh the Masons and Carpâ—nters be the principall yet the house will sooner be finished where many hands make light worke why are we called members one of the other if not in this respect The principall mâ—mbers are especially appointed for the good of the rest but no member unprofitable in the coâ—mon good of the bodie The head conveyes sense and motion the heart life to the more speciall parts but these deriue it to others and those other to the rest Thus is it in the mysticall body Againe the more we build up others the more our selues are builded up in faith and every grace Thus the Apostle knew that by strengthning the Romans himselfe should receiue further strength and comfort As a good Prince the more he inriches his Kingdome the more he encreaseth his owne revenewes and fils his Exchequer The Saints also regulate their practise by this precept Thus Aquila and Priscilla take home unto them Apollos an eloquent Teacher and instruct him more perfectly in the way of the Lord. David and Bathsheba instruct Salomon their sonne Abraham his houshold nay even a woman feares not to admonish David Therefore as the Minister being appointed by God and set over any flocke is bound by the Lord to employ the gifts bestowed on him to the building of that people to bring forth old and new as a good Scribe to shew the light of the word to those that sit in darkenesse for instruction to the ignorant for refutation to those that erre for reproofe against such as sinne for comfort to the afflicted for exhortation to the sloathfull so likewise is every Christian bound as God giues abilitie and opportunitie to apply the same word to the same ends where they see need of it Surely if men that are rich in this unrighteous Mammon are charged not to store it up in chests but in those living bags even everie needie Christian how much more doth the Lord require it as an especial dutie at our hand to succour any Brother distressed in any spirituall want so far as he enableth us with the riches of his grace 4. It is not enough for a Christian to heare and read the word frequently to thinke and speake of it to apply it to others but he must also bring it out into his practise and must in all his carriage and conversation shew forth the fruit of this good seed Thus the Apostles are commaunded both to haue this light kindled up in their own hearts and to set it out in their good workes So the Apostles commaund others not onely that it must dwell richly within them but also to hold forth the word of life Doing is frequently in the Scripture and in our practise ought ever to be coupled with hearing See Iam. 1. 22. Mat. 7. 24. Luk. 8.21 Iohn 13.17 Reason will also further presse this dutie For 1. God therefore reveales and teacheth us his will to that very end that wee may doe it See Deut. 6.1 and 29. 29. Now then seeing the end of any action is the accomplishment and perfection of it that man is an unreasonable creature who would doe a thing to no end and no better then a foole that will doe it but to a wrong end 2. It is not the hearing but the doing of the word which makes us blessed see Mat. 7. 21. Iam. 1. 25. hearing indeed is the way to doing but doing the way to happinesse 3. Learning without doing will heape up more vengeance Luke 12. 47. For when we know the will of our Prince Father Master this makes our negligence to bee contempt not onely unexcusable but heynous It was a good advice of a Morall Philosopher who counselled not onely women but even men also to carry a looking-glasse continually about them but to this end that often beholding their feature and forme in it if they found the outward proportion comely then to labour that the inside might be correspondent but if they perceived any naturall deformitie in the body then to striâ—e to hide or out-shine it with inward beautie How good counsell is this for a Christian with a little change wee should ever haue this excellent mirrour about us to this end that by it we might mend all our imperfections and take away the spots of our defiled nature For certainely to little purpose doth that man behold himselfe in this Glasse who when he hath seene any blots or filthinesse in himselfe doth not presently employ his best endevors to wash and clense his soule Verily there is nothing that settles and rootes the word in the heart of man but this practise For as in any other trade or Art when any precept is layd downe to us and we presently put it in practise we make it our owne for ever but if our practise follow not our Masters instruction we soone forget it so is it here see Iames 1. 23. 24. 5. A Christian that intends to come to this happy estate must continually meditate in the word of God that is he must heare read thinke of speake and practice this word frequently at all occasions not neglecting any opportunitie sometime he cannot heare but then hee may read sometimes he may not read but then he may heare sometimes neither of both but then hee may thinke of it recall it into his memorie and even digest it sometime he hath fit opportunitie to speake of it conferring with others when none of the other can bee used All these haue or ought to haue their seasons For the former we must set out some times for them but in practice no time omitted This part of meditation in the word must be without intermission Thus are we commaunded Read all the dayes of thy life Deut. 17. 19. Rehearse them continually Talke of them sitting downe rising up lying downe walking abroad Deut. 6. 7. Meditate day and night Ioshua 1. 8. Heare as new borne babes 1 Pet. 2. 2. Doe and keepe them all the dayes of our life Deut. 6. 1. 2. Thus likewise the Ministers are commaunded to bee instant in season out of season 2 Tim. 4. 2. In the morning to sow their seede and in the evening not to cease Eccle. 11. 6. Our reason also will perswade this frequency and continuance For 1. We know not which the Lord will blesse which shall prosper whether this or that or whether both shall be good a-like Wee know not the way of the Spirit Eccles 11.5 6. 2. We are very forgetfull in nature even in civill
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
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