from them but as by the learned it is called an Abridgment of all Pauls Epistles so is it fraught with such varietie of precepts sitted to all sorts sexs ages and conditions of men as whatsoeuer he hath in all his Epistles more largely handled the same he seemeth to haue summarily reduced into this one wherein as in a mappe or modell he would deliuer his whole spirit stile and vnderstanding in the doctrine of saluation And which he would leaue to the Church as a manuall or compendious summe of all Christian religion to the end that Christians beeing hence instructed in the matter of faith and manners might he made not only wise to saluation but profitable and fit for the place which God hath in any of the societies of 1. Church 2. Common-wealth 3. Familie assigned them vnto For if in any hee enlarge the doctrine of mans miserie by sinne or magnifie the doctrine of the Gospel and mans diliuerance from sinne If in any he cleare the doctrine of free iustification of faith alone or enforce the doctrine of good workes the fruites of that faith If in any he largely propound either such duties as belong to publike persons as namely the Magistrates and Ministers or such offices as are fitted to the seuerall conditions of priuate men If in any he prouoke to the practise of Christian curtesie and kindnesse or else if neede require of Christian seueritie and sharpnesse surely in this Epistle he doth with such admirable plainnes and shortnesse all these as no other nor all the other shew him a more skillfull workeman then this doth But accounting it follie to paint a pearle I will rather now giue some tast and reason of that I haue done as also remooue some scruples which may otherwise perhappes be mooued against it Gold lyeth not vpon the face but in the bowells of the earth and the richer any minerall is the more industrious hath nature beene to laid it vp in the deepest vaines Euen so considering that the price of the wisedome of God cannot be found to which the purest gold of Ophir nor all pearles are to be compared we may not thinke that the Lord is so prodigall of it or carelesse as to leaue it abroad for euery stranger that passeth by to take vp with an idle hand or to trample vnder his wandring feete but that hee hath disposed it as men doe their treasures which they hide and locke in their surest coffers and that vnder their eye And were it not so needlesly should we be commanded to seeke for her as for siluer and search for her as for treasures vpon which condition only it is couenanted that we shall vnderstand the feare of the Lord and find the knowledge of God For howsoeuer we may not ascribe darkenesse and obscuritie vnto the Scriptures vnlesse we will say that the Lord hath spoken something which he would not haue vnderstood and also falsifie that of the Apostle who compareth the word of the Prophets which of all parts of the Scriptures are the darkest to a light shining in a darke place yet the wisedome of God would haue not all but some places more difficult to our darke vnderstanding not only for the dazeling of the eyes of the worst who neuer care to know or comprehend any of these mysteries but that the best also might 1. see their owne dulnesse of conceit in heauenly things so to keepe them low in their owne eyes as who cannot attaine such an high knowledge of themselues 2. be stirred vp to more diligent studie reading hearing meditation and prayer that by this continuall exercise in the word they may profit and proceed in the knowledge of God and in the vnderstanding of these mysteries which are admirable to the Angels themselues 3. make so much the more both of the word and the ministerie of it the Lord foresaw that the things that are easie we easily contemne and that things lightly come by are lightly set by That any part of this booke is clasped and sealed it is in regard of our naturall blindnesse who cannot behold the brightnes of the sunne of righteousnes shining in the Scriptures But that this naturall corruption might not raigne in the elect for their hurt the Lord Iesus hath left to his Church the gift of interpretation which is as the key to open this closet of God and hath stirred vp faithfull men from time to time endued by his spirit who in attentiue and diligent reading of the Scriptures by the helpe of 1. Arts as Grammer Rhetorike Logicke Philosophie c. 2. knowledge of the proprieties of words and phrases of the tongues wherein they were written 3. comparing of Scriptures with themselues antecedents with consequents obscure places with plainer and figuratiue speaches with more proper 4. soundnesse of iudgement in the agreement and analogie of faith 5. diligent obseruation of predictions with their accomplishments of types with their truth and of the historie of the Church which it selfe is a commentarie of Scripture haue beene themselues enabled to vnderstand as also partly by liuely voice in the Ministrie and partly by their learned monuments and writings to make the people of God vnderstand euen the darkest mysteries conteyned in them so farre as is necessarie for the saluation of beleeuers Whose labours and writings to contemne sauoreth of a proud Anabaptisticall spirit who while they complaine of so many commētaries despise the gifts of God who by his seruants he communicateth to his Church and so are iustly left of God in the ignorance of the Scriptures or else in the grosse and ridiculous peruerting of them Well said that noble Eunuch How can I vnderstand without an interpreter what was Moses but an interpreter of the law what were the Prophets but interpreters of Moses what was Christ but an interpreter of the Prophets what were the Apostles but interpreters of Christ what are all Pastors and teachers wherewith Christ hath euer furnished his Church since he ascended into heauen but interpreters of the Apostles Well knew the Sonne of God commanding it and his Apostles commending it how behoouefull it was for the edification of the Church by interpretation of the Scriptures to draw out both the true sence and the true vse of them which are the two proper parts of interpretation seeing so many things are to vs hard to vnderstand and things which for their sense are easiest cannot so easily of euerie one be applyed to their proper vse without this helpe This is that edifying gift which the Apostle so highly advanceth 1. Cor. 14.3 4. He that prophesieth speaketh vnto men to edifying to exhortation and to comfort and he that prophesieth edifieth the Church This is that which the auncient Fathers since the Apostles haue fruitfuly laboured in as appeareth by their learned Sermons preached written This is that which the faithfull Pastors in all ages especially of later daies since the cleare light of
peaceably with him Vse 2. This neere relation worketh speciall affection betweene the Minister and people conuerted by him I say not there ought to be but there is also a speciall affection of loue betweene them The Minister loueth him that is begotten by him as if he were his naturall sonne and the issue of his bodie nay euen aboue him seeing it is a more ardent and lasting loue which is grounded in grace then that in nature the loue of women is not comparable vnto it The people haue such in singular estimation for their workes sake The Galatians tasting the sweetnes of the Gospel did receiue Paul as an Angel of God yea as Christ himselfe and would haue plucked out their eyes that is departed from their dearest things to haue done him good The Iaylor beeing conuerted was as readie to wash the wounds of the Apostles as euer he was before to inflict them Lydia constraineth them to tarry with her and all this because they see they owe them which Paul challenged of Philemon not onely their seruice but euen their owne selues vnto them Let Ministers feele this fatherly yea this motherly affection Gal. 4.19 towards their people and like tender mothers reioyce when they prosper and thriue in grace mourne when they are sicke but when they are like to die be readie to die for them and with them such a tender mother was Paul that wished himselfe rather accursed then his countrimen should be cast away We haue many teachers euery where but few such fathers too many Ministers resemble the mother of the dead child who care not what become of the liuing one whom the true Salomon shall in the end discouer to be no naturall mothers of his children And iustly may we call for childlike affections at this day in our hearers especially seeing a number challenge the Church for their mother but deale with their fathers as Simeon and Leui dealt with their father Iacob so farre as they can making them to stink among their inhabitants or like another cursed brood with Cham seeke to discouer their fathers nakednes well may we wish such to become children in malitiousnesse and seriously to consider of this truth which informeth vs that whosoeuer they be that finde not that those Ministers feete are become beautifull who perhaps before were strangers in their hearts whosoeuer for their workes sake receiue them not into the inward closet of their soules whosoeuer in their departure mourne not after them as King Ioash after Eliah my father my father such may be allowed to make question of their conuersion as he may of his legitimation who could neuer come to know who was his father for were the Gospel powerfull in a people a most proper fruit of it would be the conuerting of the hearts of fathers vnto children and of children vnto their fathers Now if any be desirous to carrie themselues towards their Ministers as children toward their parents they must performe vnto them these duties 1. They must giue them double honour 1. Tim. 5.17 reuerencing their persons their places 2. They must partake in all their goods as the Leuites in the law did yea if neede be lay downe their necks for their sakes Rom. 16.4 in way of thankfulnes 3. No accusations must be receiued against them vnder two or three witnesses a dutifull child will not heare much lesse beleeue euill reports of his father 4. In doubtfull cases of conscience resort vnto them for counsell as children to their father 5. Obey them in all godly precepts endure their seueritie be guided by their godly directions as those who haue the ouersight of soules committed vnto them euen as the child ingeniously imitateth and obeyeth his father Doctr. 2. Faith is one and the same in all the elect and is therefore called the common faith Eph. 4.5 there is one faith which is true whether we vnderstand it of the doctrine of saluation which in Athanasius his confession is called the Catholike faith of all Christians because it is a doctrine receiued and beleeued by the Catholike Church or if we take it for the gift of faith whereby we beleeue to iustification Which grace is but one and common to all the elect notwithstanding there be diuerse measures and degrees of it peculiar to some Hence the Apostle Peter calleth it the like pretious faith 1. in respect of the kind of it beeing a iustifying faith by which all that beleeue haue power to be the sonnes of God Ioh. 1.12 Gal. 3.26 2. of the obiect of it which is one Christ the same yesterday and to day and for euer who dwelleth in the hearts of euery beleeuer Eph. 3.17 whom although the fathers of former ages beheld him to come and the latter ages alreadie come yet both reioyce in seeing his day with the same eie of faith the difference is that one seeth it somewhat more cleerely then the other 3. of the same ende of it which is saluation common to all beleeuers called therefore by Iude 3. the common salvation Vse 1. To confute such as foolishly imagine and teach that there may be as many faiths and waies to saluation as there be nations and peoples that the Iewes must be saued by the law of Moses the Gentiles by the law of nature Christians by the Gospel and euery man by the religion he professeth to prooue which vanitie they alleadge Habac. 2. The iust shall liue by his owne faith But we that haue learned that there is but one Christ one way to heauen and one common faith euidently perceiue that euery man cannot be saued in his owne way except some can come to the father and not by the sonne The Apostle Peter hauing learned the doctrine of faith from Christs owne mouth writing to the dispersed Iewes calleth that his faith the same pretious faith with that of the Gentiles teaching thereby that the faith is but one and that published in the Gospel whereby both Iew and Gentile can be saued As for that place of the Prophet the scope of it is onely to vrge the special application of that one and onely true sauing faith which euery man is to labour for that he may liue by it and further is no ground for such fancies Vse 2. This doctrine affordeth vs another way to saluation then the Popish Church and guids manifest vnto vs. For 1. here is no mention of common workes out of the Churches treasurie the Apostle reacheth that the common treasurie of the Church is the common faith which excludeth all merit seeing to beleeue is not to merit but to apprehend not another mans but Christs merits yea the Scripture it selfe speaketh cautelously in this matter least euen our faith it selfe should come in the schoale to be poised with the grace of God when it speaketh so often that we are iustified by faith and of faith and through faith but neuer for faith
thee to life the vaile is still on thy heart and thou wilt not suffer it to be remooued that the glorious light of Iesus Christ should shine vpon thy soule But marke thy fearefull estate all this while For whosoeuer thou art that perceiuest not the mightie power of the word in thy chaunge and conuersion be thou sure it is mightie in working thy ouerthrow and confusion For God neuer speaketh but to saluation or perdition the words of his mouth returne not in vaine they are the sauour of life or of death they binde or they loose they be the sentence either of absolution or of condemnation oh then thou that louest thy soule deceiue not thy selfe for if the Gospel be hid now beeing a word so fit to teach thee and thou hauing bin so long taught and yet remainest vntaught still vnchanged still inwardly vnreformed still outwardly it cannot but be a fearefull brand that thou art as yet in the state of perdition and that the God of the world hath blinded thine eyes vnto destruction And â—lâ—tter not thy selfe in a course of securitie because perhapps thou seest not thy danger for this word cannot quicken thee but thou shalt perceiue it but it slayeth men insensibly so as if thou findest not the life of grace wrought by it thou hast great cause to feare and flie thy present estate 3. The last vse is directed against the Papists who hold that the Scriptures are 1. imperfect without tradition 2. obscure and difficult For the former Bellarmines position iâ— that all necessarie doctrine concerning faith and Christian life is not contained in the Scriptures but many things of this kind that is necessarie things are to be supplyed out of the traditions either of the Apostles or of the Church And for the second he affirmeth that the Scriptures are not so plaine and easie to bee vnderstood as that they be sufficient in themselues to decide the controversies of faith without the authoritie and expositions of the Church nay rather are so obscure that euen in things necessarie to be knowne they cannot without the instruction of the Church be vnderstood no not of faithfull men Against both which blasphemous positions this one of our Apostle opposeth it selfe in that the word was euer fitted to the instruction of beleeuers and did euer sufficiently instruct them in all ages according to the age and state of the Church Nay this word beeing perfectly fitted and sufficient for the instruction of the Church when yet there were but the fiue books of Moses are they not now much more sufficient and perfect seeing the expositions of the Prophets and the writings of the Euangelists and Apostles are added Obiect But as then the Scripture was imperfect without the writings which after were added so is it now without the decrees constitutions and traditions of the Church To which I answer that the written word was neuer imperfect for when the newe Testament was added vnto the old it was made not more perfect but more cleare for euen then it was entire if not in so many words yet in the same sense and substance of doctrine Let them aâ—ke then what the Scripture speaketh of this and that as the Baptisme of children of Maries virginitie after Christs birth of purgatorie or what by the Scripture we may thinke of the vncircumcision of women of infants dying before the 8. day of the sauing of the heathen c. I answer if the things of which they inquire be either false or fabulous as that of purgatorie or not necessarie to saluation as that of Maries virginitie the question is not of them it is no impeachment vnto the Scriptures to omit them wherein we see many of the words and facts of Christ himselfe omitted but if they aske of things more necessarie if they be of absolute necessitie these are taught fully and expressely as the substance of all Christian religion But for necessarie circumstances and inferiour truth about them the Scripture often entending to prouoke our studie and diligence is not so expresse and yet is not wanting in teaching them but by proportion and analogie As in the example of baptizing of children it is by proportion and consequence taught in Scripture though not in so many syllables as seeing that circumcision was administred to children so by proportion may children 2. Christ calleth them 3. affirmeth that they belong to him and his couenant and therefore the seale belongeth vnto them 4. the Apostles baptised whole housholds wherein doubtlesse were many children Obiect But Apostolike men who writ the Scripture had no commandement to write the word or if they had they had no intention to write a perfect rule to all the world but writ occasionally either some historie as the Euangelists or epistles and letters as the Apostles according to the condition of seuerall Churches or men to whom they writ Ans. â— They spake and writ not by priuate motion but by instinct which is equiualent to a commandement 2. Although they writ occasionally yet were they so guided by Gods prouidence that whatsoeuer things the Church ought to beleeue is clearely and largely deliuered in their writings So as we may conclude this point with this sure rule That the wise prouidence of God hath so furnished the Scriptures with sufficiencie and cloathed them with perfection that whatsoeuer they can alleadge to the contrarie they are either contained in the Scriptures or they are not necessarie As for the obscuritie of Scripture We graunt not that the Scriptures be obscure but that many things in them are difficult The Rhemists vpon 2. Pet. 3.16 that all Scripture is difficult especially Pauls Epistles whereas Peter saith onely that some things in Pauls Epistles were hard to be vnderstood and not all his Epistles Againe they forget that the same Apostle Peter speaking of the Scripture saith that it is a light shining in a darke place Now when we speake with the Scriptures that some things are difficult we must take with vs these three caueats 1. That this difficultie proceedeth either from the maiestie and high excellencie of the things of God contained in them or else from the lownes and weakenesse of man whether vnregenerate or regenerate The vnregenerate person beeing in his naturall estate is endued onely with a naturall vnderstanding so as the things of God are beyond his reach and compasse they are foolishnesse to him he cannot conceiue of them The regenerate although he hath an inward light of the spirit which the other wanteth yet these things euen to him are reuealed but in part after an vnperfect manner and in vnperfect meanes vntill that perfect come so as the best man is partly ignorant of the nature of the things themselues besides his failing in the meanes as the knowledge of the tongues his studie meditation and labour herein 2. Whereas they say that this obscuritie is in things necessarie to be knowne the truth
of their mouthes and sparkles of fire leape out the smoke they send out is like a seething pot or caldron 4. As the spirit of truth is a peaceable and meeke spirit so neuer shall a man finde a bitter spirit conscionably vtter pure truths neither indeed will truth Gods darling dwell with such And what lowder lie then to charge Gods children with damnable heresies Let all antiquitie be searched and we shall finde three things which must concurre to make an heretike 1. The broching of something contrarie to the Articles of faith 2. A departing from the Church vpon it with profession of drawing Disciples 3. After solemne admonition a stiffnesse in such error and faction None of which if they can be found in such as to whome all are imputed Let euery man iudge whether such boldnesse in any man deserue not more open reprehension and censure whereby such might learne at length to spare the credit of such who are so farre beyond the reach of their enuie as that they iustly pittie their weaknesse and solly and not with them attempt any more the discouering of their fathers nakednesse which were a good way to couer their owne Vse 3. Let none looke to be spared in the Ministerie if they will be incorrigible no not great ones If any people might looke to be spared surely they of the circumcision might beeing a people of such prerogatiues But 1. Paul preferres the Churches good aboue their credit 2. As God hath no respect of persons no more hath his word 3. When great ones are more seuerely taxed inferiours will feare the more Doctr. 2. Note further who are to be reputed the chiefe plagues of the Church and the archseducers of the world euen they of the circumcision that is such as ioyne the lawe with the Gospel and works with faith in the act of iustification for they â—each such doctrine as abolisheth from Christ and maketh him profit nothing and that in such manner as men can hardly shift or auoide them for they slily glide into the extraordinarie commendation of that the Scripture also commendeth and attributeth too much vnto that which the Scripture ascribeth somewhat vnto As for example Circumcision in the prime of it was an ordinance to seale the righteousnesse of faith and for a time was worthily in such reputation as that death is iustly threatned against the neglect of it be it in Moses himselfe These seducers taking hence occasion goe one step further and will haue it a meritorious cause of saluation and consequently will not haue it dated when the Lord hath expired it but albeit the bodie hath appeared the shadowe must remaine The Popish teachers at this day are the iust heires of these seducers as appeareth in these particulars the Iewish teachers would professe and teach Christ but not alone for he must be ioyned with Moses and all the former rites and all these with Christs merits must be iumbled to iustification Euen so Popish seducers sit with Antichrist in the Church of God and professe Christ but together with Christ they must merit something themselues and so make themselues debters to the whole law And further they make the works of grace almes prayer fasting contrition yea their owne rites and traditions obserued meritorious causes of saluation for they promise life eternall to masses indulgences auricular confession vowes pilgrimages c. and so tread in the verie steppes of these seducers 2. Againe as the Iewish teachers dealt with circumcision so doe the Papists with our Sacraments which because by diuine institution they are signes and seales of Gods mercie and faithfull couenant they turne them into physicall not conduits but causes not containing onely but conferring grace euen by the worke wrought 3. Further as the Iewish teachers lead their disciples to stand vpon outward shewes and prerogatiues as that they were sonnes of Abraham had receiued the law circumcision in their flesh and were distinguished into diuerse famous sects as Scribes Pharisies Sadduces Essees c. The verie same things in effect doe Popish teachers force men to stand vpon as false antiquitie fained succession dissembled chastitie hypocriticall orders as of Francis Dominicke Benedict and an hundred more according to whose rules whosoeuer walke mercie and peace they pronounce vpon him such cannot faile of life euerlasting but as for beleefe in the Sonne of God seeking life by that means it is the least of their labour Thus doe they with those seducers publish lies and dreames of their owne hearts that Gods people may forget his name that is the grace and mercy of God in Iesus Christ. Vse 1. This point letteth vs see how pernicious and dangerous the Popish doctrine is which whosoeuer holdeth and maintaineth is abolished from Christ and fallen from grace Paul is not more confident in any thing then this that the ioyning of any thing with Christ as the matter of our righteousnesse is the cutting off of a man from Christ Gal. 5.3 Behold I Paul say and testifie that if yee be circumcised that is with opinion of righteousnes by it or confidence in it for else at this time the worke of circumcision hurt him not that kept himselfe from confidence of righteousnesse by it Christ profiteth you nothing so we testifie truely against the Papists that so many of them as will be iustified by the works of the lawe are fallen from Christ. Now because their doctrine teacheth this and he is not an absolute Papist that beleeueth it not we truely conclude that it is a doctrine leading from Christ and the absolute Papist hath no part in Christ. Obiect Doth not Iames make a cooperation of faith and works Ans. Yea but not in the act of our iustification nor in the matter or worke of our saluation but onely in the declaration of the sinceritie of our faith and truth of our conuersion which by fruits of righteousnesse we shew to be voide of hypocrisie so as let faith and works ioyntly concurre in the approbation of our iustification but in case of making vs righteous before God away with the works of the law if thou meanest to haue part in Christ these will neuer stand together here let Moses die and be buried and let no man euer knowe where he was laid to raise him againe This point shall be clearer when we come to those words of our Apostle Wee are not saued by the works of righteousnesse which we had done In the meane time dare Paul affirme of the lawe of Moses Gods owne lawe that he that holds vnto it to be iustified by it is fallen from Christ what would he haue said of their desperate and irrecouerable fall who looke for iustification out of their owne traditions vowes inventions the drosse and chaffe of their owne deuises of all which the Lord will say who required these things at your hands Let vs beware of dogges the propertie of whom is to returne to their vomit
auoided Pag. 114 Children ought to be obedient to their parents Pag. 117 Lewdnesse of children is often from want of gouernment in parents Pag. 118 Euery Minister ought to keepe the Lords watch ouer his flocke Pag. 121 A Bishop ouer others must first watch ouer himselfe Pag. 123 Euery Minister beeing Gods steward must haue a fit calling and properties answerable to that office Pag. 124 The nearer a man is to God in place the more carefull must he be of his carriage Pag. 129 Frowardnesse is euery where of euill report but in a Minister intollerable Pag. 131 Hastinesse to anger a foule blot in a Minister Pag. 134 To be giuen to wine odious in all especially in a Minister Pag. 140 A Minister of all men may not be a quareller or a man of a word and a blow Pag. 145 Couetousnesse in a Minister is a most base sinne Pag. 148 There is much filthy lucre in the world which euery Christian must abhorre Pag. 152 The verie phrase of Scripture speaking of riches should pull our hearts from them Pag. 155 The Minister for the honour of his place must not only be free from common vices but also shine in positiue vertues Pag. 159 The poorest minister must and may be harborous Pag. 163 Wisedome most necessarie to a minister Why. Pag. 172 Righteous dealing a shining ornament in a minister Pag. 175 Ministers must be arraied with roabes of holinesse Pag. 176 A temperate and equall course necessarie to a minister Pag. 179 The word of God is most certaine and infallible Pag. 182 The word is euery way fitted for the instruction of the faithfull Pag. 188 Euery man ought to be a learner of holy doctrine Pag. 194 The men of God in speaking of the word haue euer set some marke of excellencie vpon it Pag. 196 Ministers must set an edge on their doctrine by exhortation Pag. 197 Exhortation is then powerfull when it is grounded on wholesome doctrine Pag. 198 Ministers must resist resisters of the truth Pag. 199 A Minister ought to be a man of knowledge Pag. 201 The Scriptures fully furnish the man of God to euery ministeriall dutie Pag. 203 Errour in life is commonly a ground of errour in doctrine Pag. 206 They spend much labour in vaine who are disobedient to the doctrine themselues teach Pag. 207 The greater the danger is the playner must reproofe be Pag. 215 The Arch-seducers of the world are they of the circumcision who ioyne faith and workes in the act of iustification Pag. 217 Faithfull teachers must timely oppose themselues against seducers Pag. 220 Seducers secretly infect and creepe into houses Pag. 227 Errour is exceeding infectious Pag. 229 An heart set vpon gaine will feed it selfe by falshood Pag. 230 A minister may be plaine in his reproofes Pag. 233 A minister must ioyne wisedome to playnes in reproouing Pag. 234 The Gentiles had their Prophets so called to witnesse against their impietie Pag. 238 It is not simply vnlawfull to alleadge the saying of a profane man in a sermon Pag. 242 Falsehood in word or deed is condemned by the verie light of nature Pag. 245 The Scriptures call brutish men by the name of beasts Pag. 249 Many men are so degenerate that they haue cut themselues from the account of men Pag. 250 A life led in idlenesse is condemned by the light of nature and of the Scriptures Pag. 253 Idlenesse and intemperance are seldome disioyned Pag. 256 Euery truth is Gods and must be receiued whosoeuer is the instrument of it Pag. 258 Ministers must not be discouraged though they be to deale with a wretched and brutish people Pag. 259 No reproofe may be vngrounded but the cause must be iust and knowne so to be Pag. 261 Euery reproofe must be tempered to the nature of the sinne Pag. 263 The sharpest censure in the Church must ayme at the recouerie of offenders Pag. 265 Christians must not content themselues with spirituall life vnlesse it be attended with health and soundnesse Pag. 267 A speciall meanes of soundnesse of faith is to shut the eares against fables and fancies of men Pag. 274 A fearefull iudgement of God it is to be turned away from the truth Pag. 277 The Scriptures account Christians pure but not Puritans Pag. 283 All indifferent things must be vsed in 1. faith 2. loue 3. sobrietie Pag. 291 Divinitie of Scripture is prooued by discouering the inward thoughts of wicked men Pag. 309 A wicked man is euery way a most odious person Pag. 311 Before naturall vncleanesse be purged away euery thing is vncleane to a man Pag. 313 There will be euer hypocrites in the Church Pag. 317 There be many characters by which hypocrites may be known discouered Pag. 320 No example of man must turne vs out of a godly course Pag. 331 Ministers must feede their people with wholesome doctrine Pag. 333 Wholesome doctrine must be applyed to the seuerall ages and conditions of men Pag. 339 Olde men must first be taught their dutie why Pag. 342 Sobrietie especially enioyned vnto old men Pag. 345 Elder men ought to carrie a seemely grauitie through their course Pag. 346 Moderation of lusts and passions is a most seemely grace in an old man Pag. 347 Soundnes of faith especially required in the Elder Pag. 351 Euerie man must learne to repaire the decay of nature with soundnes of grace Pag. 352 Soundnesse of loue is iustly called for of olde men Pag. 355 Sound patience is more especially commended to the elder sort Pag. 358 Women are as straitly bound to the meanes of their saluation as men Pag. 362 The generall rule for womens behauiour is that it must become holinesse Pag. 365 False accusing specially forbidden to women Pag. 368 Drunkennesse in elder women a most hatefull sinne Pag. 370 It is a note of corruption to yeeld our selues seruants to the creatures made to serue vs. Pag. 371 Euerie Christian woman must cal on others with her selfe to a godly course Pag. 373 The fruits of the Christian carriage of the Elder women must appeare in the younger Pag. 375 Christian women must loue their husbands Pag. 377 Women ought to loue their children and how Pag. 382 A discreet carriage is a beautifull grace in a young woman Pag. 384 Chastity is an essential mariage dutie Pag. 385 Women ought to keep their own houses Pag. 389 Goodnes is required in women what it is how Pag. 390 Women must be subiect to their husbands wherein and why Pag. 391 Profession without practise causeth the holy name of God to be blasphemed Pag. 398 Young men must order their wayes by the word Pag. 404 The Pastor must sometimes entreate where he may command Pag. 408 Sobrietie is a vertue fitly commended to young men Pag. 410 Consent of good life and holy doctrine make a sweete harmonie in a Minister Pag. 413 It is possible for a man by grace to liue vnblameably Pag. 416 Faithfull Ministers shall not want withstanders Pag. 417 Resisters of
the Gospel was restored haue so industriously and happily employed themselues in as there is almost no place in the Scriptures so hard whether matter of Historie of things past or prophecy of some things yet to come vnto which they haue not endeauoured to bring some perspicuity and clearnes as witnes all the worthy Commentaries extant which haue more opened the Scriptures within this last hundreth yeares then in a whole thousand and some hundreths before Now setting before me the singular good accrewing hereby vnto the Church sundrie wayes I thought that my selfe could not more profitably be spent thē in this seruice of the Church nor more acceptably lay out my Masters talent then in adorning this worthy Epistle which hath not been by any before me so largely handled as here thou hast it In the opening of which I haue examined the nature of the words cast euerie branch into his proper place by an easie and familiar method sifted out the true sense which might best stand with antecedents consequents parallel places and analogie of faith conferred with the best interpreters consulted in matters questionable with the auncient Fathers raised naturall doctrines and applyed them to their seuerall vses of instruction reprehension consolation or confutation In some whereof howsoeuer I aimed at the necessitie and occasions of mine owne auditorie yet generally I haue presented generall instructions and all this in that plaine stile wherein it was deliuered both then and now more aiming at soundnesse of matter then sounding of words and more intending to perswade the hearts then to please the eares of men If it be here obiected that this Epistle concerneth but one person and one more generall might haue beene more profitably and fitly chosen I answer That 1. my choise was fitted to my auditorie wherein were as many young Titusses to be instituted to the seruice of the Church as ordinarie Christians to be instructed in the duties of a religious life 2. This Epistle was not so much written for Titus as for the whole Church and therefore he is commanded to teach these things publikely as things of speciall vse for all the people of God and in all probabilitie this Epistle was openly read by Titus to the whole congregation whom in the ende he saluteth in these words Grace be not with thee but with you all 3. We haue not onely the spirit of God recording it among other holy writings to the whole Church but sundrie gracious Pastors haue beene delighted to be conuersant in it as M. Calvin acknowledgeth of himselfe to M. Farrell and Virell who was of them left at Geneva to finish what they had begunne as Titus was of Paul in this Church of Creta If it be further alleadged that I haue beene larger by much then I needed I answer 1. I wish such to remember what Athanasius hath in way of apologie for the shortnesse of this Epistle and it will fitly serue to excuse my prolixitie Titus saith he was a man of great apprehension and therefore the Apostle composeth whole lessons in euerie line and I may say more if not in euery word in the most of them euerie one almost beeing a seuerall and entire text 2. I confesse I want that dexteritie which some of the learned writing on this Epistle professe namely to get through the interpreting of such a materiall Epistle in one moneth neither did I think it the part of a faithfull expositor either wholly to neglect things pertinent though they seeme smaller or altogether to avoide treatises which might prooue more laborious 3. Seeing corruption of manners is the rifest griefe of our dayes I cannot be iustly blamed if I haue more enlarged my selfe in bending my greatest forces against this most dangerous disease and yet my hope is that my Reader shall not iustly challenge mee with multiplication of matterles words who haue laboured to thrust much varietie of matter into as fewe words as possibly I could If it be further obiected that there is no great neede of writing bookes in this age which rather surfetteth of them then otherwise Although this no more concerneth me then others whose labours merit better respect then they meete with yet I answer that 1. painfull Ministers complaine not of any surfet of sound Commentaries of the Scriptures especially of some bookes whereof this is one but rather haue cause to wish more helpes of this kinde then they haue as my selfe did when I first attempted this Epistle 2. be it graunted that the learned haue many good helpes yet ordinarie Christians complaine of want of sauourie commentaries in our owne tongue who are in their godly desires to be respected 3. he that obserueth how thicke Popish bookes are sent in amongst vs and what armies of Popish Priests and Iesuites are without intermission dismissed to the seducing of our simple people from their loyaltie to God and their soueraigne cannot with any conscience prosecute any such allegation 4. besides the instance of many godly friends my owne present condition helped forward this labour for beeing hindered in my course of ministerie how could I better spend my silent time then by casting such a mite as this into the publike treasurie of the Church As for other sinister or selfe-respects in writing God and mine owne conscience shall free me in the presence of both which I professe with Clemens Alexandrinus that not ostentation or the vaine winde of men set me forward but cheifely the desire of doing some dutie whereby I might further my owne reckoning in the day of account and helpe some others also forward in the same worke Wherein if I may knowe my labour fruitfull and acceptable to Gods children I shall not be discouraged to goe on in some other endeauours as the Lord shall affoard mee strength and life And now Christian Reader before I dismisse thee I would commend vnto thy practise these fewe rules in the reading of this and all other Ecclesiasticall expositions 1. Obserue diligently the difference betweene the Scriptures which are the primarie truth reuealed and other mens writings which are but secondarie The Scriptures are to be read and receiued as such which cannot erre or speake any thing contrarie to the truth or to themselues though we vnderstand it not but all other mens writings readings sermons expositions and determinations suppose of whole Churches and Councels must onely be receiued so farre as they agree with the Scriptures which are the rule to which all other diuine writings must be laid and the touchstone by which they must be tried 2. Read godly expositions not to be turned from the reading of the Scriptures or from preaching but to vnderstand better both what thou readest in Gods booke and hearest from Gods mouth 3. Beeing perswaded that no man by his own quicknesse or apprehension can finde out the true sense and vse of the Scriptures bring prayer with thee that God would be pleased to open thine eyes to
himselfe when he said that he that marrieth not only doth not euill but doth well but good is opposed to that which is incommodious or inexpedient so is the word also vsed Matth. 19.10 and this is that the Apostle saith it is not good for the present necessitie that is it is not conducible expedient for that it is more ioyous for a man to drinke his owne cup of trouble in troublesome times then to be vexed with the miseries of a destitute wife and children The like precept was giuen vpon the like occasion to the Iewes that they should not marrie nor get children Why some Papist would hence affirme because marriage is an vncleane thing and a sinne No but in regard of those most heauie times of warre exile and captiuitie wherein they should haue lesse sorrow and greefe who had none to care for but themselues and this is the reason expressed by the Apostle where he saith that such as are married shall haue sorrow in the flesh vers 28. Many more places they abuse but these are the chiefe Against all which this place of the Apostle may settle the iudgement where is auouched that the Minister may be the husband of one wife and the qualities of this wife described 1. Tim. 3.12 the euidence of which two places collated none but such as are willingly blind can resist which with some other places haue so pressed them as that they haue beene driuen to and from many poore shifts As 1. they alleadge against this place that in the Apostles daies indeed while the Church was rude and deformed there were fewer precepts giuen and there beeing but few conuerted it was permitted to the Clergie to marrie but afterwards the Church growing more confirmed and better ordered this precept of chastitie was added Ans. But who but Satan could teach them so to distinguish and determine that which was lawfull in Pauls time to be now a sinne so capitall as must be prosecuted with no lesse punishment then death it selfe againe how basely do they deeme of Apostolicall constitutions in regard of their own deuises accounting them as rude and childish things and such as could bring no Church to any perfection Besides how do they forget that the Apostle had reformed many things in this Iland alreadie and left Titus to absolue the rest and proceed in the reformation thereof still and yet in that his finishing and perfecting things begun this rule is deliuered if any be vnreprooueable the husband of one wife 2. Others seeking to elude this text say that the Church indeed had power then to appoint what constitutions she pleased and saw fittest for her present condition and that this power she still retaineth so as looke as the Master of a family hath it in his power to entertaine none but single men seruants in his family the like power hath the Church if she please to admit none into this seruice or Ministery but single persons Ans. But to follow them also into that starting hole 1. They must prooue their Church to be this family of Christ and the Pope to be the master of this familie 2. Let them improoue that the Master of this familie is the Lord Iesus who hath alreadie prescribed a certaine forme by which he will haue his Ministers chosen and for the vse of the Church to the ende of the world hath recorded it in the Scriptures of which this is a speciall branch if any be the husband of one wife 3. Others haue found out another shift namely that he who now is the husband of one wife and hath children too may be chosen but the Apostle saith not that after one is made a priest he may marrie a wife so that if the worst fall the vow of chastitie at the consecration of a priest shall still stand in force Ans. But what a miserable shift is this for can it be lawfull for a married man to be a Minister and not for a Minister to be a married man It is all one as if an Anabaptist should thus reason He that is now a Magistrate may lawfully vse his Magistracie but yet it is not lawfull for any man to become a Magistrate or when we are commanded to feare God a man might thus reason God bids him that hath his feare exercise it but yet he enioynes vs not to vse the meanes to come by it Surely notwithstanding all these follies it must needs be as lawfull to become an husband as be one and he that can without sinne haue a wife may without sinne marrie one we will therefore conclude with their Cardinal that priesthood dissolueth not matrimonie whether before or after ordination contracted if we seclude all other lawes and stand onely to those which we haue from Christ and his Apostles Vse Seeing then this is one of the lawes of nature euery one that hath nature in him hath right vnto it In the state of innocenciâ— marriage was instituted as a further perfection then man had by his creation since the fall it is also a remedie of his imperfection 2. The Apostle calleth it honourable among all the new Papists shift in all things is a senceles cauill and full of folly besides the words following restraine it to persons But whoremongers c. Obiect But if among all saith Bellarmine then among them of consanguinitie and affinitie Ans. If he had looked to the words following and the bed vndesiled he would haue saued that obiection 3. The priests of the law yea the high priest that was to offer before the Lord twise euery day and the Leuites and the Prophets and Prophetisses and the Apostles and most of their successors till 1070. yeares after Christ were married men Famous and very remarkeable is that confession of Policrates Bishop of Ephesus who affirmeth of himselfe that he was the eight Bishop all descended of Bishops which historie me thinkes might blanke them or cause them to blush 4. But if that doe not the curse of God vpon this their constitution if they were not giuen ouer to strong delusions might cast dung vpon their faces in this defence Well obserued Luther that this one law brought in among them all the sinnes of Sodome for which no doubt the spirit of prophecie calleth Rome by the name of Sodome for the sodomiticall filthines of it for the defence of which vnnaturall and monstrous sinne not to be thought on much lesse without blushing named some of them haue written and published sundrie bookes If the monasteries in other countries came aswell to the rifling as ours did in the daies of King Henrie the 8. of famous memorie therefore no doubt but many Bales might be set on worke to write many centuries of their filthines Or if some of their fishponds come to the casting as that in Gregorie the greats time it may be that some of their owne would not sticke to write of 6000. heads of infants found
or countries reformed on the suddaine No this is a worke which must first be performed by seuerall persons and so brought into families and so into townes and so into countries For otherwise let neuer so good lawes be enacted for common welths neuer so pure orders in any Church the labour is no lesse then lost But especially let the Minister looke to this that first himselfe then his house and then Gods house be reformed Vse 2. Here is a note to knowe a true professor by not to deeme him as he appeareth abroad but if thou wouldst haue the iust length of his foote follow him home from Church see how wisely he walketh in the midst of his house see whether his house be a Church how his children are ordered whether his seruants be like Cornelius his seruants and in a word whether he and his house at home serue the Lord. Doctr. 2. He that would haue the blessing of gratious children he must beginne at religion planting it in them as their tender yeares will beare training them in the institution and reformation of the Lord seasoning them with the words of pietie distilling and by little and little dropping into them seeds of holinesse and the feare of God and prouiding that they might if it were possible sucke in godlines with their mothers milke For this is the way to haue his house a little Church and house of God besides the approbation of his owne faithfulnes And that this is the dutie of parents we might be plentifull in Scriptures and reasons but briefly let euery father consider 1. that he is one cause of his childs euill he hath helped him into sinne and hath begotten him in his owne image the heathen could say that there are two maine causes in a lewd father of a lewd child 1. the euill nature and disposition of the parent 2. euill education now seeing the best of vs bring too much miserie vpon them by the former we had neede be meanes by the latter to drawe them out of it 2. This is a good ground of all other nurture and discipline teach them all the doctrine of manners all tongues together with all arts sciences yet let thē want this one discipline thou leauest them to the curse of God the ende of their liues is peruerted and in stead of beeing the staffe and ioy of thine age they shall perhaps become thy greatest scourges True it is which Salomon vttereth and which euerie parent in some measure shall say My sonne if thy heart be wise I shall reioyce whereas by the iust iudgement of God many lewde sonnes neuer come to knowe or performe dutie to parents because parents haue had small or no care to teach them dutie towards God 3. Marke how the Lord looketh vpon this dutie and accordingly blesseth or curseth fathers and children Abraham was to be a mightie nation c. and the Lord would not hide his secrets from him because he knewe he would teach his familie Gen. 18. On the contrarie Ely otherwise a good man how seuerely was he with his whole house corrected for neglect of this duty see the historie 1. Sam. 2.29 4. Euery Christian must extend his care euen to posteritie and be a meanes to leaue his children the true worshippers of God in the places where he hath liued or shall liue abroad in the world for as if we would haue the Church of God and his truth continue amongst vs we must then bring it into our houses so if we would haue it continue after vs when we are gone we must leaue it with our children that they may continue it in their houses also Quest. But wherein especially doth this dutie consist and how may we performe it Ans. It standeth in two things 1. in acquainting them with the grounds of truth necessarie to saluation and this must be done by priuate catechising 2. by bringing them to the publike assemblies so soone as they are able to sit either fruitfully or reuerently and in both these watch ouer their profiting Thus maist thou and oughtest to teach euen a child in the trade of his way Obiect But this is a vaine thing to trouble children alas what would you haue children to doe Answ. But although it may seeme to be fruitlesse while they are young yet will they remember it saith Salomon they are old teach thy child to speake well while he can but speake and when he will conceiue afterwards the sense and meaning of it 2. Thou shalt not loose thy labour for by this meanes thou shalt displace at least restraine naturall folly which is bound vp in their hearts if thou dost nothing else 3. Looke vpon the examples of godly parents Hannah brought Samuel to Heli his instructor so soone as he was weined 1. Sam. 1. Salomon was but a tender child when Dauid his father taught him and said let thy heart hold fast my words Eunica the mother of Timothie taught him the Scriptures of a child and what excellent fruits and testimonies appeared in these of their timely instruction Vse Let euerie parent resolue of the timely instruction of their children that as he hath begotten them in the flesh he may be a meanes to beget them in the faith also that as he is the father of their bodies he may also become after a sort the father of their soules also and let the mother be a nurse to the soule of her little ones as of their bodies and both fathers and mothers vse meanes that as their children waxe in bodily strength and stature so also they may growe to some strength and age in Christ Iesus But this dutie is not discouered in the fruits of it nay the practise of our youth without and on the Sabbath pointeth with the finger to that rule that is within doores throughout the weeke and if to profane the Sabbath sweare raile curse game contemne superiours be notes of faithfull children there is a number such but if these be things better beseeming the education of infidels it is a shame for professors of the Gospel to haue them so rife amongst them And what other is the next cause of the generall profanenes and dissolutenes of our age surely because men content themselues to send their children to Church and yet some scarse that and many that for a fashion that if they can meete with knowledge of God or religion there so it is but they banish it out of their houses And how infinitely doe we hereby disadvantage our selues The Papists confesse that all the ground we haue got of them is by catechizing and it is to be feared we shall loose our ground againe for want of it Iulian himselfe cannot deuise a readier meanes to banish Christian religion then by pulling downe schooles and places of education of children by chatechising And when lost the Church of Rome the soundnesse of religion but when they put downe chatechisme and set vp idols
Be thou great in the feruencie of thine anger in forgiuing a fact that is shew thy great indignation against that sinne the correction of which for the present thou forbearest saying that is threatning that if thou shalt deliuer him thou wilt further punish him afterwards And thus trayning them in obedience at home it will become thy glorie and their beautie abroad Whereas the cause that now they swagger and are masterlesse abroad is because they were neuer well mastered at home and the reason why now in mans estate perhaps vnder a faithfull ministrie they are so incorrigible is because in their youth they bare no yoke were not inured with corrections Fathers affoarded no helpe to the Ministers by their good education and therefore now good meanes cannot preuaile with them Verse 7. For a Bishop must be vnreprooueable as Gods steward not froward not angrie not giuen to wine no striker not giuen to filthy lucre The Apostle in the former verse hauing spoken of those positiue vertues required in the priuate life of euery Minister in the former part of this verse he enforceth them by reasons and in the latter part reckneth vp many vices from all which he must be free if he will be vnblameable The reasons are two the former of which is included in the change of the name a Bishop the latter propounded in a comparison He is Gods steward In both which regards his care must be doubled that he may walke vnblameable before his people For the former of these to vnderstand it the better we must consideâ— two things 1. the signification of the name 2. the force of the argument By the name Bishop he meaneth those whom before he called Elders and throughout the new Testament it is indifferently giuen to all teaching elders that is Pastors and Ministers and so is here to be taken A title well knowne in the Apostles daies in the tongue then commonly vsed to betoken a painfull office and a diligent labour borrowed from such as are set in the watchtowers o◠〈◊〉 oâ— campes to espie and by a loud voice or sound of a trumpet or otherwise by a bell or warning peece to discouer and signifie the approaching of the enemie for such were properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops or watchmen and from hence the name was by the Heathen translated to signifie such gods as they conceiued the patrons of their countries or cities yea by the spirit of God in the Scriptures to signifie Magistrats so calling them to put them in minde of that care and charge which heauily lieth vpon them And yet more frequently and fitly it is attributed to the Pastors and teachers of the Church Not onely the great Pastor and Archbishop of our soules 1. Pet. 5.4 and the Apostles Act. 1.20 but to other pastors and teachers who in so many places as so many cities of God are set as on a hill to descrie and with the voice of Christ in the word as with so many siluer trumpets at their mouthes giue warning of those most cruell and fierce enemies and spirituall wickednesses which seeke the vtter subuersion of the Church the Citie of God And that thus the word must needs generally be taken in the new Testament appeareth Phil. 1.1 where the Apostle writeth to many Bishops in one citie Philipi and Act. 20.28 speaketh to many Bishops in one citie of Ephesus and here the Apostles argument and context can admit no other acception How this generall title came after to be restrained it is not so pertinent and profitable to discourse The learned may see it in Ierome vpon the place As for my selfe as before I promised in the title of Elders I mind not to trouble the peace of the Church about names and titles Doctr. This very name fastneth vpon euery Minister this maine dutie namly to keep watch in his charge ouer the soules of his people to discouer vnto them both Gods affection vnto them and their estate with God Thus the Prophets beeing the Bishops of the old Testament are called not only watchmen Ezech. 3.17 and Seers 1. Sam. 9.9 but Gods Trumpetters Isa. 58.1 and their successors in the new Testament are called not only eyes and light of the bodie Matth. 6.22 but also voices as Iohn Baptist was the voice of the 〈◊〉 Mark 1.3 Ioh. 1.23 And yet the word considered 〈◊〉 the composition of it betokeneth a more intent watchfulnes instantly considering the wants and necessities of the Church for the seasonable supplie of the same by feeding and by ruling which we read seldome separated in the Scriptures See Act. 20.28 Heb. 13.17 1. Tim. 5.17 1. Pet. 5.1 Thus must euery Minister whom the Lord hath made an ouerseer of his people watch their soules as those who must be counteable for them for if they die for want of food and be famished or else for want of ordering of admonition reprehension correction and censures according to Christs holy institution there blood shall be required at the Pastors hand for looke what charge Ahab had concerning Benhadad the same hath euery Minister concerning euery soule committed vnto him Keepe this man if he be lost and want namely by thy default thy life shall goe for his life See also Ezech. 3.18.19 Vse 1. Whence it will follow that looke how vnfit blind or dumb men are for a watchtower so vnfit are vnlearned and vnpreaching Ministers for their places How can he be called an eye that hath no eye how can he be called a voice that is dumb how vnfaithfull is the sleepie watchman who that he may haue ease careth not to betraie an whole citie How dangerous are they both for if the eye be dark how great is this darknes if the blind lead the blind both fall into the ditch By both of them vision faileth and by both of them people perish See for this purpose a notable allusion Isa. 56.9.10 where the Lord compareth his Church to a flocke of sheepe the Priests and Prophets to shepheards and shepheards dogges the enemies of the Church to wolues and wilde beasts and beeing offended with his people he calleth all the beasts of the feild and forrest to deuoure and rauin that is the Chaldeans Assyrians Antiochus and the Romans by all whom they were diuersly oppressed and the reason is added because the watchmen were all asleepe the doggs were sleepie and greedie dumb and barked not ease tooke vp some couetousnes others and therefore no remedie if those that should driue away enemies from the Lords folds cannot be at leisure to espie the danger but a fearefull spoile and destruction most needs befall such a people Which if it be so then let euery Minister stirre vp his watchfulnes and care and though the faithfull discharge of his dutie cannot but purchase him the malice of many yâ—â— let him be conâ—ent to make exchange of such freinds and freindship with the fauour of God who as he hatâ—
his presse money that he may please his captaine forsaketh all the care of wife children house affaires and calling and wholly fixeth his minde and eie vpon the busines and victorie euen so the Minister seruing not vnder a Cyrus or Alexander but vnder the eternall sonne of God ought also to diuorse himselfe from the distractions for the things of this life which in comparison must be vtterly neglected He is in this warfare rather to expect dangers blowes wounds to forecast these to prouide for these and prepare how to encounter against Satan sinne his owne and others sinnefull lusts following his captaine at the heeles and incouraging himselfe hereto both with assurance of victorie and the expectation of his pay penie of life eternall It was the greatest policie that euer the deuill watched against the Church as the woefull experience of many ages hath taught vs to heape excessiue wealth vpon the Clergie then was the studie of the Scriptures and the care of the calling laid aside and was diuerted into plotting and policie both to get more and hold that which was gotten by this Antichrist came in hereby he rose to his height hereby he standeth at this day this wealth ioyned with pompe and state is that Davus which troubleth all the parts of the Christian world both the Churches and ciuill states as in many instances might be declared Secondly this vice will make a minister falsifie the word turne the truth into a lie and take such a course in handling the word as shall bring meale to the mill This was noted in the false prophets to be the maine cause of false vision Isai speaking of greedie dogges who could neuer haue inough maketh this their propertie euerie one looketh to his owne way and accordingly prophesied for his owne purpose and advantage so Ieremie ioyneth these sinnes together Ier. 5.31 The Prophets prophesie lies and the Priests receiue gifts in their hands and Ezekiel telleth vs that this filthie lucre made the Prophets so base minded that for verie handfulls of barley and peices of bread some of them would pollute the name of the Lord in lying to his people some of ignorance by the blinding and bewitching of this sinne and others against their knowledge and conscience powring themselues out through the deceit of Balaams wages Hence is this sinne branded iustly to bee the seede of heretikes and spawne of scismatikes false teachers and apostates What other was the white which the authors of scisme and heads of faction aymed at Rom. 16.17 they serued not the Lord Iesus but their owne bellies And no other God serued the false Apostles who were enemies to the crosse of Christ but their bellie was their God why so because they minded earthly things for what any man most mindeth that he maketh his God Hence could they please all sorts of men soon turne round into square In their doctrine ioyne circumcision with baptisme and so both Iew and Gentile were contented In their liues they would suffer nothing for Christ but howsoeuer the squares goe their state and pompe must be vpheld And at this day what other is the God of Popish Priests who for their bellie haue turned all religion into gaine and almost all essentiall truths into lyes both which are readily to be prooued in particular whereas the true Apostles were most careful to remooue from themselues euen the suspition of this fearefull sinne who professed that both the Churches knewe and God bare them record that they were farre from vsing flattering words or coloured couetousnesse in their doctrine and for their practise when they might haue beene chargeable to the Churches they rather wrought with their hands that they might be eased 3. If a Minister should speake the truth yet in this tainture how powerlesly how fruitlesly for is he a fit man to raise others to heauen whose owne heart is rooted in the earth how coldly shall he perswade others that godlinesse is great gaine whose gaine is all his godlinesse with what heart can he pull other men out of the world and the loue of it when it hath wonne the strongest and most inward hold of his owne heart with what experience can he teach that the truest delight is placed in heauenly things or that Gods kingdome is first to be sought when his thoughts are taken vp as the disciples were once in dreaming of a temporall kingdome with what face can he teach the doctrine of Gods prouidence when himselfe caâ—kes and laieth about him as though he had no father to prouide for him how can he curbe in others these vnnaturall desires which as the dropsie proceede most of fulnesse and abundance when as they are so setled in himselfe Thus this one lust vnfitteth him to all his duties Vse This confuteth many base minded men in the ministerie whose thoughts studie paines and labour are altogether bended and set vpon this conclusion That they wil be rich to which purpose they heape vp liuing vpon liuing cast their largest extent and contriue the building of their owne houses although in the meane time the house of the Lord lie wast Which grieuous sinne if it were so fearefully accursed in the common people of the Iewes what a grieuous plague hangeth ouer the head of that Minister whose calling laieth a further necessitie vpon him not to build a material house made with hands but a spirituall habitation for the Lord consisting of liuing stones in the hearts of men and yet all this worke is neglected that his owne neast may be well feathered And from the same fountaine floweth it that some are knowne vsurers others are farmours and husbandmen rather then Prophets others merchants buyers and sellers of Churches people and inferiour commodities others in marketting and yet in farre baser affaires spend their time and wast themselues which pitifull fruits of this filthie lust are so rife and so ripe that if old father Latimer liued in these dayes he would boldly avouch that if couetousnesse were lost we might find it in the Clergie some Iudas or other would haue the bagge Now there is no great hope of the recouerie of those who are alreadie clasped in the windings of this sinne they are desperately endangered to be drowned in perdition so sweete is the morsell and so pleasant is the bootie that they will not let it goe To them therefore I will say no more but as Peter to Simon Magus Pray to the Lord that if it be possible the iniquitie of thy heart may be forgiuen thee I will rather turne my speach to euery young Timothie and Titus beseeching and exhorting them all timely to preuent this sinne and to frame their hearts to that exhortation of Paul 1. Tim. 6.11 But thou O man of God that is who hast place or art to haue office in the Church by ordinarie calling as the Prophets and men of God of old had by extraordinarie Thou who after a speciall
can want and abound I can be full and hungrie in euery condition I can be content If the world come in vpon thee vse it as not vsing it if it doe not yet account the present condition the best for thee because the Lord doth so account it and the way to get wealth is to giue it vp into Gods disposition as Abraham by offering vp Isaac to the Lord kept him still 2. Turne the streame of thy desires from earthly to heauenly things making with Dauid God thy portion then shalt thou be better without these then euer thou wert or canst be with them Zacheus when he had Christ was rich inough although he had not a quarter so much as he had before and for his graces esteeme them aboue goods crauing with Salomon wisdome before wealth the blessing of Iacob before Esaus pottage Especially labour to feele the want of Christ aboue all things for this hunger would starue the other and worke this effect that while the foole gathereth riches to himselfe and is not rich in God thy conuersation shall either be without couetousnesse or if at any time thou couet it shal be certaine not vncertaine riches which thou maist treasure vp in heauen and then send thy heart after them while the other are fit onely to fixe the hearts of the possessors in the earth Hereunto agreeth that of Paul to reioyce in the crosse of Christ by which the world shall be crucified to thee and thou vnto it for once beginne to reioyce in the things which he hath done and suffered for thee and thou wilt beginne also to account of all things as doung in comparison of him hereupon the world will beginne to frowne on thee and hate thee and then shalt thou with more ease hate it and thus daily the more thou risest with Christ the more wilt thou seeke the things that are aboue 3. Thou must goe one step further daily to crosse the affection directly 1. by daily seeking the assurance of the pardon of sinne 2. by daily prayer against this sinne especially 3. by daily reading the Scriptures which are the sword of the spirit to cut off such lusts wisely obseruing and applying such places as most crosse it 4. by beeing readie to do good and distribute and exercising liberalitie vpon all good motions and occasions So Paul counselleth rich men to become rich in good works 1. Tim. 6.18 The earthly minde will say these are hard taskes but let such a one consider how hard it is for a couetous rich man to get into the kingdome of heauen Vers. 8. But harberous one that loueth goodnesse wise righteous holy temperate Now the Apostle proceedeth to make enumeration of those vertues which in the Minister are to be opposed to the former vices of which we haue spoken at large and these vertues are opposed either specially as to couetousnesse hospitalitie to frowardnesse loue of good things and men to drunkennesse wisedome and sobrietie or else more generally two other vertues are set against them all namely righteousnesse in regard of men and holinesse in respect of God Whence before we come to the particular handling of thē seuerally as they lie in the verse this instruction is generally to be noted That it is not sufficient for the Ministers neither any other Christians to be free from many vices but for the beautifying of their place and profession they must shine out by many positiue graces to the glorie of God and the gracing of his glorious Gospell which they teach and professe 1. Tim. 6.11 But thou O man of God flie these things and followe after righteousnesse godlines faith loue patience c. which truth is euident in an inferiour office euen in the poore widdowes which were to be admitted to the seruice of the Church cap. 5.10 And for the common Christian the commandement is not onely to eschewe euill but doe good and the generall reasons are these 1. Euery commandement in Scripture hath two parts the affirmatiue and negatiue and one of these still included in the other God in his law commanding any good forbiddeth the contrarie euill and this euen mens lawes doe so in prohibiting any euill he enioyneth the contrarie good which mens lawes doe not for example Forbidding to take his name in vaine hee commandeth the holy vse of it and forbidding to steale or kill he commandeth truth charitie the ground whereof is this that Gods lawe is not onely a bridle to restraine vice as mens be but also a rule and direction and way whereby and wherein to walke 2. The true knowledge of Christ is effectual operatiue for to know Christ right is to be a true beleeuer Now euery true beleeuer is 1. Gods newe creature and such a workemanship as is created vnto good works Eph. 2.10 2. Gods peculiar to set out the vertues of him that called him out of darkenesse into a wonderfull light 1. Pet. 2.9 3. Gods planting to grow vp as by the riuers of water to a tree of righteousnesse laden with the fruits of the spirit for this is the blessing of the Lords plants Isa. 61.3 4. a member of Christs bodie and therefore as a member in the bodie must not onely be harmelesse but of good vse for the seruice and benefit of the whole 3. The danger of fruitlesnesse in Christianitie for not only the ground that brings thornes and thistles is neare a curse nor onely the tree that bringeth forth bad fruit is nere the burning but if it bring not forth good fruit it shall be hewne downe and cast into the fire The rich glutton was sentenced for not releeuing Lazarus he did him no wrong one would think nor tooke nothing from him but he did him no good and so detained his right from him so the tenour of the sentence shall runne at the last day not against them onely who reuiled reproached condemned or crucified Christ but those also who clad him not fed him not harboured and visited him not Vse 1. This doctrine fully answereth a common plea which is made for the iustifying of many drones insufficient and ignorant ministers they are euerie where receiued in the minds of most as honest simple men well meaning peaceable and harmelesse and such as would be loth to doe any man iniurie and all this is well but what fruits of the spirit haue they what wisedome of God shineth in them what sufficiencie to doe the dutie of their calling what loue to Gods people what diligence in preaching and making knowne the wayes of God oh no here we cannot say much then I say thou sayst not so much as would haue mooued our Apostle to haue either admitted or permitted such in the Ministerie who requireth that such should not onely be not gracelesse and wicked but gracious persons shining in the robes of pietie and righteousnesse 2. This doctrine discardeth also a number that goe vnder the name and in the number of Christians
are two especially 1. the deniall of a mans selfe with a daily invring ones selfe to the crucifying of his affections and lusts Paul beat downe his bodie as with clubs and kept it vnder Prooue masteries with thy selfe arme thy selfe against thy selfe make warre without truce vpon thy selfe it is a warre without bloodshed hurting none no not thy selfe but profitable to worke thy peace with God with thy selfe with others remember Salomons speach He that ruleth his minde is better then he that ouercommeth a citie 2. Prayer for neither this nor any vertue groweth in our owne grounds neither good nature nor freedome of will can make this supplie but we must haue recourse to the father of lights our selues are but our owne burdens of so miserable molde as we need no other enemies then our selues to depriue our selues of our good if the Lord befreind vs not whom we must wrastle withall by our praiers and if we would preuaile vnto our prayers we must sometimes ioyne the exercise of fasting which after a sort doubleth our forces both in strengthning our praiers as also by disposing vs to the receiuing of these graces And now to end this large treatise it wil be asked But what if any Minister be scandalous in any of the forenamed vices or defectiue in the vertues mentioned Ans. 1. If he be not answerable to these Canons it is plaine by the Apostle that he is not to be called 2. If he be called and after prooue vicious he must be delt withall as an Elder 1. no accusation must be receiued vnder two witnesses at least 1. Tim. 5.19 2. when he is accused of a knowne and scandalous vice all possible meanes must be vsed to reclaime him As 1. by open reproofe vers 20. 2. sometimes by translation of him to such a place as where are lesse meanes of that sinne as one giuen to drunkennes or contention from a drunken and quarellous people 3. sometime by a temporall deposition from his office if there be hope hereby to doe him good 4. after sufficient admonition censures and trial by a perpetuall deposition from his place yea and further if he still prooue incorrigible by proceeding to excommunicate him and cast him from the societie of the Church And the rather 1. Because Ministers are set ouer a people to edifie and not destroie them 2. Because the actions of Ministers haue a secret power not to lead onely but euen compell men to the like especially if they be lewd and wicked 3. Weaker and meaner men for manifest vices not repented of must be proceeded against to excommunication much more the Minister whose scandalous life is infinitly more dangerous and hurtfull 4. Such proceeding against notorious insufficient and scandalous wretches who neuer came in nor are kept in by the Apostles canons would doe good for example Vers. 9. Holding fast the faithfull word according to doctrine that he also may be able to exhort with wholesome doctrine and improoue them that say against it Hauing followed the Apostles meaning and method in describing the fitnes of him who is to be chosen into the Ministerie who for the innocencie of his life ought to be free from manifold vices and corruptions which are plentifull in the world and for the integritie of his conuersation seeing whatsoeuer he doth is exemplarie ought to shine with mâ—nifold graces and vertues as we haue heard Now we come to the second branch of the Ministers fitnes which standeth in his abillitie to discharge his high calling and place vnto which is required such â—kill and cunning in the grounds and points of Christian religion as that he may be able to hold fast maintaine and iustifie against all challengers that truth and doctrine which is agreeable to the faithfull word that so whensoeuer any blast of heresie tyrannie false doctrine or flatterie shall rise against him yet he may hold fast that faithfull word which is therefore a sure ground of sound doctrine and thence instruct and edifie the consciences of his hearers in all necessarie doctrine Whereby it shall come to passe that he keeping himselfe constantly to this truth shall be fitted fruitfully to turne himselfe to any dutie of his calling that let him be to deale with either of those kinds of hearers whether such as are obedient and teachable he shall build them further and make them sound Christians by exhortation out of wholesome doctrine or else such as are stubborne and opposite contradictors of the truth these he shall convince and with manifest reason put to silence And thus in regard of both Gods name shall be glorified true wisedome shall be iustified Gods kingdome shall be enlarged and amplified and Satans kingdome shall be destroied and damnified This is the scope of the verse which containeth two parts 1. The dutie enioyned euery Minister to hold fast the faithfull word according to doctrine 2. the end including a sound reason of it in the rest of the verse That hee may be able c. For the meaning of the former part Holding fast the word properly signifieth such an holding as men vse when some other man hath laid hold on that which they will not part withall euen an holding with all their strength and force not such an holding as a man careth not whether he hold or no for then the thing holden would of it selfe slip out of a mans hand but an holding against a contrarie hold which vseth to be the stronger and firmer inforcing thus much that the Minister must lay hold with both hands surely apprehending the truth in the vnderstanding of his soule as also in the affections of his heart in either of which if he faile he holdeth not fast seeing neither can a man loue that which he knoweth not nor hold that he loueth not But what must he hold so fast The word which is not tropically as in many other places to be conceiued but properly In which proper acceptation it signifieth all that heauenly doctrine which is deliuered to the Church in the writings of the Prophets and Apostles which we call the holy Scriptures Now this word the Apostle doth not nakedly mention but adorneth it 1. by a notable adiunct the faithfull word 2. from the porper ende of it according to doctrine which is fitted for the instruction and edification of the Church in all ages which we will further expound as we come vnto them Doctr. 1. That the word of God is a faithfull word and infallible 1. If we looke to the author he is holy and true Rev. 3.7 and vers 14. These things saith Amen the faithfull and true witnes euen God who cannot lie as vers 2. of this chapter 2. The instruments were led by the immediate direction and assistance of the holy Ghost 2. Pet. 1.21 beeing of themselues either rude and illitered men as Amos an heardman Peter and Iohn fishers Matthew a toldegatherer so as the great clarkes of those daies were driuen
into admiration to see the gifts giuen them knowing them to be vnlearned Act. 4.13 or else they were most fearce and bloodie enemies as Paul whom the Hebrewes could not beleeue that he was become a Preacher of that truth he had persecuted vntill the Lord gaue further testimonie of him Act. 9.26 3. The matter of this word is an euerlasting truth the Law an eternall rule of righteousnesse as ancient as God himselfe the Gospel an euerlasting Gospel Rev. 14.6 containing promises of eternall truth which shall haue their stabillitie after heauen and earth shall be no more besides such assured articles of faith concerning God in the three persons and the Church of God that if an Angel from heauen should come and teach another doctrine he must be accursed Moreouer such diuine prophecies and predictions together with the exact accomplishments although some hundreths yea thousands of yeares passed betweene as by this one part sufficient euidence may be gathered of the faithfulnesse and steadfastnes of the whole 4. The forme of it which is the conformitie of it with God himselfe maketh it appeare that if God be faithfull this his word must needs also be so in that it resembleth him in his omnipotencie for this power and arme of God neuer returneth in vaine but doth all the worke of it In his wisedome giuing most perfect and sure directions resoluing all doubtfull cases and making wise vnto saluation In his puritie and perfection beeing an vndefiled and perfect law In his omniscience it searcheth the heart discouereth the thoughts deuideth betweene the marrowe and bone Heb. 4.12 In his iudgement acquitting beleeuers to whom it is a sweete sauour of life to life condemning Infidels both here and much more at the last day Ioh. 13.48 In his truth and veritie as here and Coloss. 1.5 it is called the word of truth 5. The ends shew the certaintie and faithfulnes of it it beeing the onely meanes of regeneration 1. Pet. 1.21 of begetting faith Rom. 10. and consequently both of freeing men from hell and damnation and of assuring them of that freedome the onely word that can supplie sound and firme consolation yea setled and assured comfort vnto distressed consciences none of which ends could it euer attaine if it selfe were vnsound and vncertaine Now as it carrieth with it all these grounds so are there without it a nūber more wherby we may confirme the same truth as 1. It is the foundatiō of the church Eph. 2.20 against which if hell gates could euer preuaile the Church were vtterly sunke 2. Hereunto hath the Lord tyed his Church as to an infallible direction to the law and to the testimonie without which there is nothing but errour and wandring ye erre not knowing the Scriptures 3. This truth hath beene aboue all other oppugned by Satan Antichrist heretikes tyrants yet neuer a whit of it was euer diminished Salomons bookes may be lost but not these of the true Salomon Iesus Christ. That the Scriptures were burnt in the Temple and that Ezra composed a newe Scripture is to be reiected as a Iewish fable Ezra might put together parcells of Scripture scattered and compose them into bookes But where were Ezechiel Daniel Zacharie Hagge or what were they doing to suffer all the Scriptures to be lost in their times or where was the watchfull eie of God could it winke or nodde or not see or not preuent the perishing of his word vtterly from the Church 4. This word hath beene so certenly sealed in the hearts of the elect of all ages that where it once was harboured in truth it could neuer be shaken out by any kind of most exquisite torture and torment All which confirme the doctrine propounded most plentifully Obiect But some bookes of the canonicall Scriptures are perished Answ. Many indeede are reckoned but they were either not canonicall or the substance of them is still contained in the canonicall Obiect But if God himselfe had written the whole Scripture as he did the law and had deliuered it to men as he did the tables to Moses then had there beene no doubt of the certaintie of it but it was written by men Ans. Yet is it as certaine as if God had immediately writ it with his owne finger for holy men spake and writ as they were mooued by the holy Ghost not as men but Gods instruments guided by extraordinarie immediate and infallible assistance of the spirit Obiect In 1. Cor. 7.12 Paul saith I speake not the Lord. Ans. The plaine sense in one word is I giue counsell in this case of mariage by collection out of the word of which the word hath not deliuered any expresse lawe and no more can be gathered of it Vse This doctrine is of speciall vse both vnto teachers and hearers vnto teachers it affoardeth a twofold instruction 1. if it be so faithfull a word to hold it fast 2. to hold themselues fast vnto it For the former the teacher must looke that he lay such hold on it as he neuer suffer it to be wrested from him no danger no fauour no power no subtiltie may force him to vnfasten his hold much lesse goe backe and recoile from it or play fast and loose with it or so carrie it as one that would swim betweene two waters but carie it and hold it out as faithfully and constantly as becommeth such a faithfull word Ieremie on this ground that he had a sure word after he had beene smitten and stocked he went not into corners nor behinde the wall to speake the will of him that sent him but as one that had laid faster hold on it in tearmes of defiance and personall application to the stoutest and proudest of them he vttereth with much boldnesse and plainnesse what he had in commission The like we read of Amos against Amaziah The like of the Apostles thorough the Acts and their Epistles and all vpon this ground that the Lord sent them with a faithfull word And if reasons will perswade to this dutie we haue not a fewe For 1. what sound comfort can any Minister finde in life or in death but in beeing found faithfull where was Pauls reioycing towards his death but that he had fought a good fight and had kept the faith 2. This faithfull word was not easily purchased vnto vs but by the blood of many a faithfull man both of Pastors and people shed in our owne and other countries and should the preachers of it esteeme lightly of so precious and so dear a purchase 3. If the Pastor depart or be driuē frō the faithfull word how can his people hold it he is guiltie of all their Apostacie from the faith Let the Pastor receiue such a blowe the sheepe cannot but be smitten 4. Looke on the danger and Gods righteous iudgement on such teachers as esteeme of mens words and writings aboue that is meet in the meane time not embracing this word in the loue of their
hearts God giues them ouer to beleeue and broach doctrines besides the word all their learning hindreth not nay rather armeth them to sticke fast to falshood and errors and to defend doctrines of much loosenesse and libertie Especially the iudgement of God is come vpon the Romish Church to the vttermost who because they lay this for a ground of their doctrine that this word is not of it selfe faithfull and certaine vnlesse the Church and Councels and the Pope authorize it to mens consciences and that any other word thrust vpon the Church by the former authoritie is euery whit as faithfull as this hence is their whole religion a mysterie of iniquitie and delusion hence comes in intercession of Saints worship of images prayer to and for the dead pilgrimages here purgatorie hereafter reuelations masses bread-worshippe propitiatorie sacrifices mixture of Moses and Christ which is a doctrine cutting them off from Christ who haue before cut off the authoritie and credit of the Scriptures which are the word of Christ which fearefull iudgement let it mooue euerie Timothie and Titus carefully to keepe the worthie thing which is committed vnto them 2. Euerie Minister is taught hence to hold him vnto this faithfull word for so he shall deliuer not things doubtfull and vncertaine but such as men may leane vnto rest and as we say write vpon And this is insinuated by our Apostle that that is a faithfull ministerie which holdeth it selfe vnto a faithfull word such as is the sure anchor of mens soules against which hell gates cannot preuaile Such was the ministerie of the true Prophets Ieremie saith of a truth the Lord hath sent me and bidden me speake these things of the Apostles who deliuered such things as they receiued of the Lord and commanded vs that if an angel from heauen or a deuill from hell should bring not a contrarie but a diuerse doctrine from that to hold him accursed yea of the Sonne of God himselfe who said my word is not mine but my fathers What horrible blasphemie then is daily practised in the Popish Churches whose teachers calling these faithfull words a nose of waxe send men to dumbe idols the teachers of vanities and lies yea to Apocryphall writers to fathers councels Bishops and Popes as though the Scriptures had lost all their faithfulnesse or as though the canons decrees summes and sentences of men were more stable then that eternall truth that shall out-last heauen and earth Was this a faithfull word in Pauls time and is it not so still doth the sonne of the eternall father pronounce of his fathers word that it is not onely true but truth it selfe and that not one iot of it can passe or faile and is it any other then the voice of Antichrist which shall say that it is no certaine word at least to me vnlesse the Church say so Shall the spirit of God call it a sure word of the Prophets and Apostles and a word of truth and shall we heare a wicked and lying spirit come out of hell and say that this stabilitie and truth dependeth vpon man whereas let God be true and euerie man a lyar and that if those men whom they tearme the Church change their minds or any sense in the Scripture so doth the holy Ghost also Let these owles flie the light of the Scriptures as such as loue to liue in darkenes carnall religion must haue carnall props like lips like lettice we say and such a Church such lawes As for vs let vs as it standeth vs in hand hold vs vnto this faithful word and not in stead of it deliuer the vnfaithfull words of men whether Philosophers or fathers or schoole-men And is it not good reason that we should be tied to this word when euen the Prophets and Apostles were Isai must take a role and write and binde the testimonie and seale the lawe among the disciples the commandement to Ieremie was preach the words that I shall tell thee In the newe Testament they must heare Moses and the Prophets Paul was separated to preach that Gospeâ— which was promised before by the Prophets and accordingly he witnessed that he spake nothing besides the things foretold by the Prophets Againe what ministeriall worke is it which this word doth not most naturally and happily effect for this is a sure instrument to beget faith Ioh. 17.20 and to confirme it Act. 15.32 to conuert soules Psal. 19.7 and to saue soules Iam. 1.22 Now vnto hearers this doctrine affoardeth also speciall vse of instruction 1. If it be so faithfull a word euerie man must attend vnto it 2. Pet. 1.19 we haue a surer word to which yee doe well that yee attend 2. To lay vp this word surely as beeing the sure euidence of thy saluation and of thy heauenly inheritance among the Saints Men locke vp their euidences or convaiances of land in sure and safe places delight often to read in them suffer no man to cousen them of them whatsoeuer casualtie come these are by all meanes possible safegarded and shall any man carelesly neglect such an euidence as this is without which he hath no assurance of saluation nor the tenure out of his idle conceit of one foote in heauen a lame man if he hold not fast his staffe falleth and whosoeuer looseth his part in the word looseth his part in heauen 3. Here is a ground of thankfulnesse in that the Lord hath not onely vouchsafed vs life and glorie and immortalitie when we were dead and when nothing could be added to our miserie but hath also giuen vs such a constant guid and direction therunto we might either haue groped after him in palbable darknes or haue had such direction as might haue affoarded vs lesse assurance and comfort but now beleeuers knowe assuredly that they were loued of the father before the foundation of the world and out of that loue chosen vnto life that the Sonne was sent to ransome them from sinne and present them iust before his Father that his spirit is sent out to regenerate them and to further and finish their sanctification that by his prouidence they are supplied in all their good that by his power they are protected from all their euills He might haue brought vs to heauen and neuer haue let vs know any of these comforts in earth yet would he not so slenderly leaue his Church but as our Sauiour noteth he hath spoken and written this word that our ioy might be more full which is one generall vse of the whole word of God Now what can we doe lesse then in way of thankfulnes 1. yeeld vp our selues to be directed by this faithfull word 2. Beleeue it in whatsoeuer it commandeth threatneth or promiseth in that it is such a faithfull word and hereby we set also our seale vnto it 3. Constantly cleaue vnto it in life and in death and not to be so foolish as
is that in all things necessary to saluation the Scriptures are so euident in one place or other as he that runneth may reade the seuerall points 3. Whereas they say that this obscuritie must be supplied by humane expositions and traditions I answer that the commentaries and expositions of good men are not to be neglected but yet so entertained as not simply arguing the obscuritie of Scripture but rather our infirmitie and weakenesse who cannot receiue a perfect doctrine perfectly Againe how were those purest Primitiue Churches directed that wanted all those councels decrees decretalls summes sentences glosses and determinations which the Romish Synagogue would bind vs vnto as rules of faith binding the conscience surely they dare not denie but that there was more light more grace more zeale and pietie before such trash of theirs which onely brought in corruption and heresie into the Church then euer was since or is euer like to be vnto the ende We will also conclude this point noting in one breath of Bellarmine three errors 1. that he attributeth that to the Scriptures which is to be ascribed to mans impotencie 2. that the obscuritie he speaketh of is in things necessarie to saluation 3. that supply must be made by humane expositions whereas the right opening of Scripture is by Scripture That he may be able to exhort with wholesome doctrine Now we come to the ende of the former dutie which is that he who is to be set apart to this waightie function may be fitted and furnished to all the parts of his calling which the Apostle reduceth to two heads according to the seuerall condition of the persons with whom he is to deale for all teaching is either the confirming and strengthning of sound doctrine tending to the conuerting and confirming of the tractable or else the infirming and weakening of false doctrine seruing to the confutation and conviction of such as are refractarie and gainsayers of the truth neither of which can any man possibly fruitfully performe without diligence and setlednesse in the Scriptures seeing that to these purposes he must hold fast the faithfull word For the meaning we must enquire 1. what is meant by exhortation wherin it differeth frō teaching And the difference chiefly stādeth in these 3. things 1. euerie exhortation is teaching but euerie teaching is not exhortation 2. to teach is more properly to propound out of Scriptures prooue by the Scriptures things to be beleeued or done to exhort is to incite prouoke the hearers to the beleeuing or doing of things so prooued by reasons and arguments 3. Teaching is a former worke for the enlightening of the vnderstanding and frameth the iudgement and exhorting is a secondarie work more properly pearcing the affections and so furthering the practise Secondly what is meant by doctrine that is nothing else but the word of God taught for that same which is here called wholesome doctrine is in c. 2.8 called the wholesome word and to shewe the identitie of them the Apostle ioyneth them together If any consent not to the wholesome words of our Lord Iesus Christ and the doctrine which is according to godlinesse he is puft vp 3. Why is this doctrine called wholesome to which I answer that that is wholesome doctrine which beeing well prepared afore hand maketh the soule sound and in good plight and liking for it is a borrowed speach from the food of the bodie to the meate of the soule which is the word of God here called wholesome doctrine of which epithite something is to be spoken but better occasion will be offered vs in c. 2.1 Doctr. 1. In that the word is called doctrine and no doctrine is without a teacher it behoueth euerie man to repaire to the teachers of it Now the teachers in the church are either the great doctor of the chaire who fully and sufficiently teacheth euerie beleeuer and whose teaching is absolutely necessarie to the conuersion of men or else his Ministers who as so many vshers are set to teach all the formes of the Church but so as vnder the Master farre wanting and short of his abilitie in themselues insufficient to bring men vnto the sight of their saluation and much lesse vnto their perfection not because they reade not the same lecture with the spirit but because they can onely teach the outward eare not the inward neither are they Gods to conuert although the word be able to saue soules as he is who in giuing the precept giueth also power to learne beleeue and practise it Vse Would any man be taught to saluation not hauing this knowledge naturally he must get him these teachers First he must goe thorough these vshers hands and then according to his proficiencie the spirit shall take him into his teaching But if a man will play the trewant and sit at home when Gods free-schoole is set open despising the teaching in the ministerie conceiuing that he may by his owne studie or reading attaine perfection he neuer climbeth into the highest forme he neuer hath the high things of God reuealed by the spirit who teacheth not now by newe reuelations or enthusiasmes but hath erected a ministerie of the spirit which euerie one must frequent that would be made wise to saluation Secondly as this doctrine implyeth teachers so doth it also learners and schollers Teaching vs that we must all of vs become learners of this word and doctrine for so long as there is doctrine and teaching on Gods part so long must there be an harkning and learning on ours and the rather both because that which is said of all knowledge that it is infinite is much more true of this for Gods commandements are exceeding large as also seeing in this schoole we are to become not onely more learned but better men It may not therefore be with vs who when we are at the best are but in part good as many who after they haue learned a while giue ouer as though they were both informed and reformed sufficiently but we must be still profiting and going forward and climbing as it were from on forme to an other so long as we liue still aiming at somewhat beyond for we may not conceiue of Gods schoole as it is in mens which are fitter for boyes and children then men of yeares a shame were it for an old man to goe to schoole but here whatsoeuer many an idiot say to the contrarie that now they are too olde to learne euerie man must waxe old in learning something daily seeing the best man may farre excell himselfe both in wisedome and goodnesse Thus Paul when he was an ancient scholler in Christs schoole pressed hard to things that were before him And Dauid with other saints of God prayed still to be taught of God euen when they were well taught as such as who the more they sawe the lesse they could acknowledge Vse In our learning of this doctrine we must examine our profiting
1. To mooue such as are separated to the ministerie vnto the diligent reading of the Scriptures to redeeme that time which they haue or may otherwise spend in reading filthie lewde and wanton bookes superstitious pamphlets Machiauells blasphemies or Popish errors and heresies vnlesse it be 1. with sound and setled iudgement able to discerne right from wrong truth from falshood and 2. with this end either more to detest them in themselues or fore warne others of them and thus the wise marriner neede not leaue the sea if he can avoide the rockes But let a Timothie or Titus hold him to this booke he shall hence haue supply of wisedome to saue himselfe and others or what wouldst thou wish besides wisdome for thy calling wouldst thou be fitted to exhortation deceiue not thy selfe philosophie cannot fit thee onely the word of God worketh in all the parts and powers of the soule minde will and euerie affection by Philosophy thou maist enforme the vnderstanding although but darkely in the things of God but did that euer reformâ— or alter any mans heart reade then this booke teach this and thou shalt ransacke the affections yea and consciences of the hearers Or else wouldst thou haue a dexteritie and facultie in the quicke resoluing of doubts studie this truth be readie in it and thou shalt finde truth manifesting both it selfe and the contrarie And seeing this is the onely euerlasting veritie it will much more make the mightie to ouerthrowe whatsoeuer is contrarie vnto it Finally wouldst thou haue eloquence added to all these former abilliments without which they could not be but obscure then studie this truth of God and thou shalt feele it framing thine heart and so ministring speech yea thou shalt speake out of the fulnesse and abundance of thy heart graciously nay it will be with thee in thy measure as it was with the Apostles thou canst not choose but speake the things thou seest and knowest 2. To confute the Popish teachers who contrarily 1. teach that the Scripture beeing so hard and obscure as they say it is may be wresâ—ed abused by heretikes at their pleasure and that no man can be fitted vnto these duties especially the latter of conuiction of error fully by the euidence of Scripture it selfe except he borrowe some helpe and force elswhere namely from the expositions and voice of their Church And 2. in deciding their controversies of religion according to the former position they â—lie from the word vnto Bishops Fathers Councels Decrees and Popes But to the first we answer that although we are not to neglect much lesse despise the light and direction of godly mens expositions and iudgements nor such truthes as are receiued by the true Churches of God yet without them by considering the nature of the things themselues the conference of places the knowledge of tongues the suitable correspondence of the parts of the context we may come to attaine the true meaning of the place controuerted by that be able to convince withstand all gainsayers And to the latter their practise is contrarie vnto Christs and his Apostles as we haue shewed As also the practise of the auncient Churches since as may appeare by that memorable course of Constantine the Emperour who commanded the Fathers met together in the Nicene Councel about 362. yeares after Christ to referre the great controversie then in hand against the Arrians to the decision and determination of the Scriptures Which godly course Augustine backeth who liued not past 40. yeares after when he affirmeth that it was an auncient order of disputing to haue present the books of holy Scripture and to stand to the triall thereof If this was an auncient order of disputing in Augustines dayes surely the contrarie Popish practise is but a nouelâ—ie and we iustly presse them to antiquitie Vers. 10. For there are many disobedient and vaine talkers and deceiuers of minds cheifly they of the circumcision 11. Whose mouthes must be stopped which subvert whole houses teaching things which they ought not for filthy lucres sake The coniunction for sheweth that the words following containe a reason of the matter preceding namely why the Minister should be a man so qualified with able parts both to maintaine the truth and confute the falshood The reason is drawne from the description 1. of teachers in these two verses and 2. of hearers in the 12. The teachers are described by three arguments 1. from their indefinite number there are many not two or three who are easily set downe but many 2. By their adiuncts which are two 1. They are disobedient or refractarie such as will not submit themselues to the true doctrine and discipline of the Church 2. they are vaine talkers that is such as beeing giuen to ostentation and vanitie contemne the studie and deliuerie of sound and profitable doctrine and search out words and matters of wit and applause both of them of more sweetnesse vnto the flesh then soundnes vnto the soule and spirit 3. By their most dangerous effects and these also are two 1. Their deceiuing of minds for which vngodly practise he especially brandeth them of the circumcision that is either by metonimie the Iewes themselues circumcised or else Gentiles Iudaizing embracing Iewish opinions mixing the Law and Gospel Moses and Christ circumcision and baptisme together making indeed an hotchpotch of religion by confounding things that can neuer stand together The 2. effect of them is their subuersion of whole houses that is they poyson and infect whole houses yea and where the grounds and foundation of religion hath beene laid they ouerturne and ouerthrowe all This last effect is declared by two arguments 1. from the instrumentall cause of it and that is by their false doctrine teaching things which they ought not 2. from the finall cause of it that is couetousnesse for filthy lucres sake Now these teachers beeing so many so dangerous and hurtfull their mouthes must needes be stopped Which is a common conclusion set betweene the two verses as hauing reference vnto them both as a common remedie against all the mischeife which any way may be let in by them and therefore those that are to be admitted into the Ministerie must be of abillitie to stop their mouthes For there are many disobedient Doctr. 1. In that the first thing taxed in these false teachers by the Apostle is disobedience we learne that disobedience commonly is the ground of false doctrine For 1. it is iust with God to giue vp those to errors and delusion that receiue not the truth in the loue of it for wheresoeuer it is receiued in loue obedience cannot but be yeelded vnto it 2. The nature of sinne is euer to be excusing it selfe and is loath to be crossed although neuer so iustly but studyeth how to defend it selfe as long as it can euen by wresting the Scriptures and by taking vp one error for the maintenance of another 3. The tenour
of Scripture ioyneth these two together What ones were the false Prophets and false teachers which should bring in damnable heresies but such as should liue in the lust of vncleannes and liue as bruit beasts led with sensualitie and what manner of persons were they that like Iannes and Iambres should resist the truth but men of corrupt mindes wholly giuen vp to liue in their lusts and not so onely but reprobate concerning the faith such as depraued the doctrine of faith and the pure veritie of God to their owne lewd affections And if we looke vpon particular persons was not this the reason why Elimas resisted Paul and Barnabas and sought to turne away Sergius Paulus the deputie from the faith because he was full of vnrighteousnesse and therefore he could not cease to peruert the straight waies of God And why did not Diotrephes receiue the Apostles and their doctrine professing himselfe a Minister among them Iohn giues the reason because he loued preheminence which neither they nor their doctrine could affoard him Vse 1. Neuer make any Minister the rule of truth seeing error in life from which none is exempted may breed error in Doctrine but reade with diligence the holy Scriptures whereby thou maist be able to discerne after triall betweene truth and falshood and accept it for it selfe 2. Meruaile not much if thou seest many Ministers resist the truth for many in all ages are disobedient and no meane ones that hate to be instructed themselues contradict the truth and in stead of building hinder the building of the Church as Sanballat and Tobiah the walles of Ierusalem yea one Ieremie had Pashur and all the Preists against him Christ himselfe had Annas Caiphas Scribes Pharises people and all against him and who were they but such as neither entred themselues into the kingdome of heauen nor would suffer others nay rather marke the point that is resisted whether it fight against any of their lusts thou mightest haue seene 400. Prophets against one Micha thou mightest haue seene in Queene Maries time all the Preists and Clergie that durst be seene resisting and ouerthrowing all the foundation of religion and condemning to death and executing whosoeuer durst mute against theÌ„ there is a Synagogue of Satan as well as a Church of God and consequently many Ministers of Sathan as well as Ministers of Christ. 3. Whoâ—â—euer would know and be preserued in the truth must learne to yeeld obedience vnto it for this is a speciall meanes Ioh. 7.17 If any man will do his will he shall know of my doctrine whether it be of God or I speake of my selfe Vaine talkars Doct. Preachers who themselues are disobedient vnto the word for most part become in their Ministerie no better then vaine talkars 1. In regard of themselues beeing vaine glorious persons affect applause rather then godly edifying which is a most vaine thing 2. In respect of their labour which is all in vaine neuer attaining the end and right scope of the preaching of the Gospel vnto saluation for he that soweth vanitie what else can he looke to reape 3. In regard of the hearers who also spend their paines in vaine they heare a great noise and pompe of words and a glorious shew of humane wisedome which may rap the simple into admiration but they are left without reformation their eare is perhaps a little tickled but their hearts remaine vntouched neither are their soules soundly instructed nor fed with knowledge but they go away as wise as they came These Paul calleth vain talkars and vain ianglers 1. Tim 1.6 and againe profane and vaine bablers and that iustly 1. Because their puft discourses proceed from the profanes of their hearts 2. They are as strange fire from the Lords Altar opposed to that which the Lord hath sanctified to the saluation of his people 3. They are so farre from the edifying of the Church that they cause men to encrease vnto more vngodlynes and profanes Vse 1 Note the difference betweene these and godly Pastors which are according to Gods heart these feed Gods people with wisedome and vnderstanding the other with vanitie and winde these as they haue their gifts and calling from God so they speake euery word from him and for him the other like the Deuils cooks are euer blending with the truth that it may neuer be purely tasted and like vntrustie solliciters speake one word for God and two for themselues these bring meate in their mouthes which though it be course and serued in great simplicitie like Daniels dyet which was but water and pulse yet because it is Gods allowance it goeth with a blessing which maketh the children of god thriue by it the other serue vp more curiously cooked dishes with greater state and ostentation of humane learning and eloquence but for want of nourishable meat in all this varietie the soules of Gods people are kept thinne and leane and rise and depart such banquets without any great saturitie Now if any would shewe himselfe a true Pastor sent from God let him ayme at these two things 1. Gods glorie not his owne for to seek himselfe is a note of a false teacher see Ioh. 7.18 2. the raising of the Church vnto heauen and not himselfe in earth Rom. 10.1 his hearts desire must be that Israel may be saued he must desire to fal so that his people may be raised to heauen Rom. 9.3 2. Note hence a difference betweene the Apostles iudgement and the iudgements of many inconsiderate men Men account such preachers vaine talkers that apply the word home to euerie wholesome vse and the more dexteritie a man hath in this excellent gift the more liable is he to this imputation whereas indeed here we are taught an other lesson that those whose doctrine vanisheth away without building on the foundation such as come preparedly to the word those are vaine talkers and their teaching is a froathie teaching but if true doctrine be wholesomly applyed and haue quicknes and life in it wo be to that man that saith not This is the finger of God and that God is in you indeede 1. Cor. 14.25 3. Marke hence what kind of Ministers the Apostle would haue put to silence not onely such as are open enemies to the truth or broachers of lyes but such as are disguisers of the word froathie teachers such as seeke out vaine things for the people Paul would haue lookt to these betime and would were he liuing stoppe the mouthes of such he knewe that the Church might better spare a 1000. of these then one godly and faithfull Pastor and were this canon put in vre for one silenced Minister we should haue one hundreth Deceiuers of minds By metonimie of the subiect the heart is put for the mind the auncient according to the Scriptures seating the minde therein for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth the inwards about the heart and further by Synecdoche the
so of such Christians as turne Iews againe beware of the concision and betake vs to the circumcision which worshippeth God in the spirit and haue no confidence in the flesh no confidence in the lawe Get Christ close him by faith in the heart he is the Lord and accomplisher of the lawe vnto righteousnesse and thus hast thou enclosed thy righteousnes as a ring encloseth a Iewel Say with that Martyr onely Christ onely Christ. 2. Seeing Popish doctrine hath not saluation but carrieth men from Christ it ought not to be tolerated where it can be abolished for the scepters of Christian Princes must hold vp the scepter of Christ the Prince of peace and as it is no good religion in Princes to set vp a religion that would abolish Christ so neither is it good policie in regard both of their treacherous positions and practises For as they teach that hereticall for so they call Protestant Kings may be depriued of life much more other royalties and temporalties so is their practise proportionable in deposing kings and Emperours practizing hellish treasons and iustifying the murdering of Princes And therefore howsoeuer we should seek to pull the poore seduced ones of them out of the fire yet if they be incurable themselues haue taught vs how we should deale with them or rather neither make nor meddle with them by the tenour of the oath taken of the old leaguers in France the forme of which was this Si ad haereticorum partes de flexero si amicitiam si foedus si matrimonium cum eis faxo si opem fidemve do si ave si vale dixero illa die fulmine ferito God make vs as wisely resolute to preserue the puritie of the truth amongst vs as they are cautelously circumspect to barre it out from themselues then should they goe farre inough and stay long enough before we should entreat their returne Whose mouthes must be stopped The phrase is metaphoricall and betokeneth such an euident conuiction of errors by weight of reason and euidence of the Scripture as wherby the aduersarie of the truth is struck dumb and hath no more to say then if he had his mouth shut vp Quest. But how should we shut their mouthes for such commonly rage against the truth and ioyne mallice to error and so prostitute themselues in impudencie as that they will euer haue some shew of words at least to pretend against the truth Ans. This precept is first and properly directed to the Minister of God who by all his endeauour must take away all the defence of such errors and then confirme the contrarie truth by such sure grounds and arguments as that all men may see they haue no sound reason much lesse Scripture at least interpreted by Scripture for their defence And thus when the Church shall heare what such persons can say for themselues it will appeare to be but vaine babling and multiplying of words flowing not seldome from such as are euen damned of themselues in their owne conscience And this practise is agreeable to that of Christ himselfe who sometimes by the Scriptures Matth. 22.34 sometimes by reason Luk. 20.25.26 Giue to Caesar sometimes by a like interrogation and question Luk. 20.7 The Baptisme of Iohn sometimes by posing and parling Matth. 22.46 so set vp and silenced the Pharisies Sadduces Herodians and others as none could either answer him or durst aske him any more questions But when men are thus confuted by argument ouerthrowne with the sword of the spirit and confounded by the power of truth and yet still proceed to trouble the peace of the Church and the faith of the Saints then may the Church and must proceed by censure and admonition to enioyne them silence the which if yet they will not heare they ought by the Church to be driuen from the societie of the faithfull if they prooue gangrenes they must be cut off Doctr. The dutie of euery faithfull Minister is when occasion is offered timely to oppose himselfe against seducers and stop the mouths of false teachers wherein also the Church ought to backe and strengthen him For 1. the example of Christ must be our president who most boldly and freely vindicated the law from the corrupt glosses and expositions of the Pharisies and that in his first sermon 2. In regard of the particular members of the Church that they may be preserued in soundnesse from starting away and forsaking of the truth Hence did our Sauiour Christ not seldome vtter holy things before dogges and swine that is the Scribes and Pharisies and malicious Iewes because of those that stood by that they might be confirmed against their corruptions And this is made one ende of the precept the madnesse of the false Apostles must be made manifest that they may preuaile no longer 3. In regard of the false teachers themselues fooles saith Salomon must be answered least they be wise in their owne conceit neither shall the labour be wholly lost vpon them for it shall be a meanes either to conuert them and bring them to the knowledge of the truth or else so to conuince them as they shall be made excuseles And further the Church must strengthen euery Ministers hands in this contending for the faith and so manifest her selfe to be the ground and pillar of truth which is committed to her trust and safekeeping against all gaynesayers Vse 1. This ministeriall dutie requireth a great measure of knowledge and a man furnished with gifts of varietie of reading and soundnesse of iudgement euen a man who hath a storehouse in his brest First he must be well read and skilfull in the Scriptures that by them in the first place he may be able to shut the mouth of the aduersarie partly by the expresse texts of Scripture partly by harmonical parallel and sutable places as by the mouth of many witnesses partly by the analogie of faith arising out of the whole bodie of the Scripture partly by the proprietie of the speach in the fountaine and partly by the apt knitting of the context that there may be full concent with it selfe the antecedents and consequents yea more he must be furnished with varietie of reading euen in the workes and writings of men that he may be able in good sort not onely to apprehend the state of the questions and originall of controuersies but also that he may refute his aduersarie partly by the concent of the Church in all ages and partly by the helpe of things that are granted and confessed on both sides and partly by the contradictions which the patrons of errors cannot but vnawares flip into for it is true of a lyar or a patron of lies that he had need of a good memorie Secondly to all this knowledge is required a sound iudgement that he may be able to inferre good and necessarie consequents vpon the graunting of the truth he standeth for and on the contrarie the absurdities and
bookes hath this hexameter Quest. But why doth Paul call him a Prophet Ans. Some thinke him so called onely by a generall acceptation of the word Prophet which as well signifieth a publike declarer of some truth past or present as of some to come and so he openly taught the truth perswading to vertue and dehorting from vice Others thinke the Apostle calleth him so ironically or in skorne one who was a Prophet fit inough for such a people Others because he was so in the reputation and account of the people who as the other Heathen were wont to ascribe some diuinitie vnto their Southsayers and called them diuiners yea the interpreters and sonnes of the Gods But I take it the truth that he is so called because he was indeed a Prophet and did diuine answer of euents to come some of whose answers and oracles are yet extant and recorded in authors besides that some of the Heathen confesse that he was the cheefe of those who by surie prophecied of things to come Quest. But what kinde of Prophet was he or how was he and the other heathenish prophets distinguished from the true Prophets of God Ans. The Prophets of God were of two sorts First such as were more properly so called who beeing extraordinarily raised and inspired by Gods spirit did reueale some parts of the will of God which he intended to doe in and for his Church for time to come such were Isay Ieremie and many other in the old Testament vntill Christ the cheife Prophet and accomplisher of all prophecies appeared but verie few after The second sort of true Prophets were such as onely did teach and interpret the holy Scriptures and ordinarily had not adioyned the foretelling of things to come but vpon some speciall extraordinarie occasion and of these were many both in the old and new Testament In the old such were the companie of Prophets among whom Saul prophecied and the children and sonnes of the Prophets who as it is like were such as studied expounded and more accuratly explaned the writings of Moses and kept the doctrine deliuered by Moses vncorrupt in the Church although the masters and those which were more eminent had both these gifts such as Eliah Elisha and the sonnes of the Prophets so farre as they were emploied and sent by these as we reade that the young Prophet knew not that Iehu was to be annointed King till Elisha told him In the new Testament the Apostle bringeth all ministeriall and ecclesiasticall duties of ecclesiasticall persons to 1. Prophecie 2. Ministerie Rom. 12.7 the former of which is nothing but the exercise of a gift of teaching in the Church applying sound doctrine out of the word to exhortation edification consolation 1. Cor. 14.13 Both of these are truly called diuine Prophets both of them beeing raised of God gifted by God dealt in the things of God and endeauored to lead men vnto God As for the other such as were the oracles of the Gentiles whether that of Apollo at Delphos or of other groaues caues dennes and woods very frequent amongst them or else the southsayers such as were Bacchis the Sibills and this Epimedes these consent almost in nothing with the former for they differ in all the causes 1. Whereas the former spake by instinct of the holy Ghost and consequently whatsoeuer they spake must needs come to passe in that manner and those circumstances in which it was deliuered the which the Lord maketh a note of a true Prophet These latter spake by instinct of Satan who beeing a lying spirit from the beginning was often a lying spirit in their mouthes but that he couered his errors by speaking in likelihoods and amphobologyes and the things that came to passe seldome came to passe as they were foretold 2. For the meanes whereby the Lord communicated his will it is either more generall or more speciall the former was either vision to those that were awake or dreame to them asleepe the latter was by word of mouth or face to face But the deuill vseth all manner of tooles as meanes to deceiue all elements fire ayre earth water so beasts birds starres lottes herbes windes and words that looke how many kinds of creatures there be so many kinds of diuination there are so infinite is delusion 3. Whereas the matter of the former are the great things of God and of them the maine the foretelling of Christ the Messias and Sauiour of the world the latter commonly dealt in things of men as publike or priuate euents of peace and warre c. in which also the deuill himselfe could but gesse but as for God and Christ he shut their mouthes vnwilling that Christ should euen thus be heard of among the heathen Or if as may be obiected of the Sibyls some of them did vtter some things concerning Christ which Satan had snatched and stollen from the writings of Moses these were so disguised and coloured as the naturall face of that truth could neuer be beheld nay euen themselues vnderstood not the things they vttered and therefore could not vtter them with purpose thereby to make Christ knowne to the world and much lesse to establish the true worship of God in Christ as the true Prophets did What other endes the deuill had in it it were too long here to enquire 4. Whereas the former receiued their reuelations into meeke and wise hearts beeing gratious and prudent and not madde men the latter neuer powred out their oracles but when they were rapt into a trance or madnes and knew not what they said or did Whereby it appeareth that they were meere instruments and organs of Satan by whose tongues he spake the resemblance whereof may be seene at this day in some demoniakes possessed by the deuill If any here obiect that Iohn was rauished in spirit on the Lords day and that the spirit also rushed on Ezechiel on Daniel and so this was no difference betweene them I answer that farre were these holy men from beeing meere passiue instruments or as blocks and stones as the other were they were indeede meere men and such as when Gods greatnes and glorious maiestie was more then ordinarily manifest were verie much affected and almost swallowed vp of it and almost rauished and out of themselues as Paul confessed of himselfe but neither were they madde nor sensles nor foaming nor deformed nor ignorant what befell them but with knowledge faith reuerence wisedome and affection receiued the things of God which they were to deliuer againe afterward to the vse of the Church 5. Whereas the former euer serued the vse of the Church and endeauoured to lead men to God furthering them in faith and obedience the latter onely serued the vanitie and curiositie of men and although they could not well lead men further from God then they were yet they the more detained them from seeking after the true God Thus the difference plainly
be subiect to the law of God Thus euery way the wickednes of man is great all the imaginations of the thoughts of his heart are only euill continually neither can be other seeing whatsoeuer riseth of flesh is no better then flesh Vse 1. Hence we see in part the corruption of our nature and in it the reproach of our first sinne and fruit of our first transgression whereby we might learne to be ashamed of our filthines which is thus seated and resteth not onely in the inferiour parts and powers of the soule or as Papists speak in the flesh and sensual part but euen in the reasonable most excellent part of the soule which is the minde and conscience This very cōsideration should be as a hammer to beat down proud thoughts which rise vpon the gazing of outward things and respects on which so many beare themselues who doubtles would quickly strike saile if they could turne their eie a little to see themselues by nature and naturall courses the children of wrath enemies of righteousnesse haters and hated of God Many a man blesseth himselfe in that he keepeth his bodie cleane from vnlawfull filthinesse his hands pure from open iniustice his words free from iniuring men and thus content themselues with a ciuill righteousnesse which is to glorie in the flesh But could they looke vnpartially into their soules they should finde a filthie sinke and puddle steaming out noysome and graceles parts into the whole behauiour all which thrust them vnder the regiment of death Yea euen the best of men regenerate finde this lawe of euill with them which ministreth smal ioy to some parts of their liues when they see the seedes of all sinne in themselues and these seedes to rise vp into the blade and care sometime before they attend to cut them downe or weede them vp and when they finde themselues as readie to yeeld an haruest of iniquitie as others if the good husbandman should not still be pruning and dressing them 2. As man could proceede from an habite of good to the priuation of it so can he not of himselfe go backe from this priuation to the habit seeing no freedome at all is left in any facultie of his soule to spirituall good Is the mind and conscience and all things impure to the vnbeleeuer and hath his will any more priuiledge then the other how erronious then is that doctrine of the Church of Rome and the schoolemen who teach that mans free will to good is not altogether lost but much weakened in spirituall motions that it can dispose and prepare it selfe to grace and that it coworketh with the grace of God in the verie first beginnings of grace Whereas the Scripture teacheth that man is so farre from his owne helpe in his recouerie that he resisteth it and fighteth against it till the Lord mightily subdue him as he did Paul on his way to Damascus The first degree or preparation to the cure is the knowledge of the disease but the naturall man will not be brought to acknowledge and confesse his estate Psal. 14.3 there is no man that vnderstandeth his way our Apostle hath elsewhere also ruled this case 2. Cor. 3.5 we are not sufficient of our selues to thinke a thought and therefore much lesse to will Philip. 2.13 It is God that worketh in vs both to will and to doe where we are not said to will actiuely but acted that is so farre as God maketh vs to will good Let our pouertie then be hence acknowledged Gods glorie magnified Christs merit amplified in which alone we recouer all our wants and are raised out of our graues of death 3. Hence we see the necessitie of regeneration in euerie part Eph. 4.22.23 be renewed in the spirit of your minds confesse then and crie out with the leper I am vncleane I am vncleane and seeing if Christ wash thee not thou hast no part in him pray with Peter wash me Lord not my feete onely but my hands and head yea my whole bodie and my whole soule my whole man The Apostle prayed that not onely the inferiour faculties of the Thessalonians as the affections and appetite which are the feete of the soule might be washed but vseth this forme The God of peace sanctifie you wholly 4. If the wicked man be thus vncleane then hate his companie the vile person is to be contemned come not neere him touch him and thou wilt be defiled he is filthie within and without and with the leper must be thrust out of the campe for feare of infection Doctr. 3. Before this naturall vncleanenes be purged euerie thing is vncleane vnto a man the vnbeleeuer tainteth euerie thing that he toucheth nothing within him nothing without him which is not polluted although not in his owne nature yet vnto him and in his vse Let a naturall man turne him to any action word or thought all of them not excepting the best are against God because they proceede from vncleane mindes and consciences 1. His actions spirituall euen his best seruices as praying hearing reading receiuing of Sacraments almes all these beeing the sacrifices of the wicked are abhomination vnto the Lord who first looketh to the person and then the gift who if he turne his eare from hearing the lawe euen his prayer is abhominable if he choose his owne wayes let him kill a bullocke for sacrifice it is all one as if slewe a man if he be a polluted person that toucheth any of these holy things shall they not be vncleane yes surely the most diuine ordinances are turned to him to sinne for the Lord first requireth pure parts and then pure actions Ezech. 36.26 2. His ciuill actions his honest dealing in the world his buying selling giuing lending his labour care yea all the duties of his calling are in and to him no better then sinnes 3. His naturall actions as eating drinking sleeping recreation physicke all are vncleane vnto him 4. All Gods creatures and humane ordinances as meate drinke cloath goods lands buildings mariage single estate in a word the whole way of the wicked is abhomination to the Lord Prou. 15.9 All these are witnesses of his sinne and filthinesse all of them are enlargers of his woe and damnation because he wanteth faith to lay hold on the Lord Iesus whereby the iust doe liue haue their heart purified and so are made Lords ouer the creatures Vse 1. Seeing no man can with good conscience goe about any thing while he is in his sinne and vncleannes let it mooue euerie man to beware especially that he approach not neere the courts of God nor compasse the altar without washing his hands in innocencie The Ministers may not take the word into profane mouthes and hands themselues hating reformation The brasen lauer must put them in minde of their dutie which was set betweene the tabernacle and the altar that the Priests might wash their hands and feete whensoeuer
haue receiued the white stone and the newe name in it let him knowe that the foundation of God remaineth sure let him for his part set his seale vnto it by departing from iniquitie and he that thus daily purgeth himselfe shall bee a vessell prepared vnto honour 2. Tim. 2.19 3. We may not looke to liue here belowe amongst angels but if we willingly will not be deceiued we must make account of tares for such an heauen wherein dwelleth nothing but righteousnes cannot be looked for vpon earth And therefore the Anabaptists following the Donatists while they will abide no tares in their fields and floares themselues remaine no wheate no Church for these two must abide together vntill the haruest so as in the meane time where the one is not neither is or can be the other But we must looke vp and breath after that day of separation when the Lord Iesus shall make good that promise vnto vs Cant. 4.8 Thou shalt come with me my spouse from Lebanon and looke from the toppe of Amanah from the top of Shenar and Hermon from the dennes of Lyons and from the mountaine◠of Leopards where three promises are wrapped vp in one 1. of deliuerie out of the world Lebanon a part of it beeing put for the whole 2. of victorie for the Church shall be exalted as on the toppes of the highest hils and shall disdainefully and tryumphantly looke downe vpon her enemies who shall be put vnder her feete 3. of safetie from wicked lyonish cruel and bloodthirstie men and from leopards and hypocrites which haue as many contrary guises as the leopard hath spots The second point are the characters of an hypocrite The first of the fowre is in these words They professe they knowe God The hypocrite is a great professor of religion and hence commeth to be answerable to his name in seeming to be and sustaining the person that he is not as a clowne or knaue on a stage plaieth the part of a noble or king but is well knowne to be the next remooue from a rogue so these fellowes whom the Apostle noteth haue often in their mouthes the name of God and of Christ the title of the Chuch and pretend great knowledge of God and cunning in the Scriptures and other Ecclesiasticall writings yea further make a great shewe of faith and pietie and if bare profession would lead to heauen these could not be the least or last there And to make this a little more plaine an hypocrite can carrie himselfe so leuell and euen in his course as no man shall be able outwardly to accuse him or impute any thing vnto him no more then the disciples could accuse Iudas when euerie man said Master is it I but none of them said master is it Iudas Obserue him in his religion you shall heare him crying vnto God and saying my God I knowe thee challenging God for his God and thrusting himselfe vnder him as one of his people and holy ones many shall crie Lord Lord saith Christ and shall professe the knowledge of him to whom he shall professe that he neuer knewe them for his You shall see him outrunning all that is required at his hands he will bring many oblations not of sheepe and small beasts but many oxen and not in one place as God requireth but in many yea in so many as the altars shall exceede the number of the cities you shall see him cleaue to the Church heare pray nay heare gladly as Herod pray boldly as the Pharisie and receiue often the seede with ioy and yet be bad ground Looke to his outward carriage he will not faile in the practise of iust dealing he will abstaine from most sinnes as other men he will cling to good mens companie be pragmaticall and busie in performing many sightly duties he will be readie to plucke out his eyes for good Ministers as the Galatians for Paul and yet afterward fall quite from his doctrine You would verily thinke him to be a sheepe of Christ and so himselfe may happily take himselfe to be the child of God and in all this ledde by the motions of the good spirit of God whereas not a fewe vncleane spirits breath in him Ob. Alas will some here say what am I better then such a man as you speake of what am I other then an hypocrite if this man may be one I see my selfe come behind such as these and so haue lost a great deale of paines of hopes Ans. As Christ said to the young man vaunting of keeping all the lawes of God from his youth one thing is yet wanting so it is to this man which if thou hast thou as farre exceedest him as light doth darkenes though thou wantest a great deale of his appearance What this is the next note sheweth The second note is in these words But indeede they denie him that is all the religion of an hypocrite is onely an outward profession separated from the inward sinceritie of the heart All that we haue spoken of him is but a liueles forme of godlinesse in which the power of it is denied 2. Tim. 3.5 Men may be said to denie a thing three wayes 1. with the tongue 2. with the heart thus the Atheist denieth God Psal. 24.1 3. with the life or actions which is here properlie meant For aske the tongues and words of these men concerning their courses all wil appeare to be fish whole but aske their liues and you shall heare their workes which are farre more euident witnesses with or against a man then his words speake otherwise Or grant they doe many glorious workes to the eie yet euen herein after a sort God is denied in that they are lame and indeede carkases of good actions without any soule to quicken thē all is externall and in such workes they may be verie busie but spiritually they performe nothing Thus Christ chargeth the Scribes and Pharisies with hypocrisie in that they outwardly appeared righteous but inwardly were like the graues full of putrifaction and rottennes And if narrowly we examine the most glorious appearances of this kind of men we shall out of the Sriptures more euidently see the light of this truth which teach vs that there is a generation that draw neere God with their lippes but their hearts are farre remooued from him so as though he be neere their mouthes he is farre from their raines they can come with sheepe and oxen to seeke the Lord Hos. 5.6 but not with faith and repentance in their hearts and therefore shall they finde him If God delighted in outward sacrifices they would giue him many a one but that sacrifice of an humble and contrite spirit which is his delight they detaine from him Hence is all their righteousnesse compared to a morning dewe which maketh shewe as if it would water and moisten the heart of the earth but it onely standeth a little vpon the face or crust of
iudgements vnto Israel he dealt not so with euery nation neither haue they knowne his waies But now in this last age of the world this couenant of grace and life at least for propounding is made common to all people now euery man is inuited vnto repentance the partition wall is broken downe the vaile is rent and the mysterie which was kept secret from the beginning of the world is published to all nations Rom. 16.26 Vse 1. This place thus rightly interpreted yeeldeth no patronage to that deuise of Vniuersall election which they draw from the vniuersall vocation of men to the knowledge of the Gospel But many are called not euery particular man and the greatest part of the world haue alwaies bin out of the couenant besides of them that are called few come so as all to whom this grace is published participate not in it Vse 2. Note the extent of this couenant farre aboue the other whence it is fitly called by Iude the common saluation as in regard of the ends and meanes of it so also in respect of the subiects called vnto it so in the former Chapter vers 4. it is called the common faith not onely in regard of the kind and obiect of it but also of the subiects persons of all kinds beeing called thereunto which consideration should stirre vp our reioysing in that the barren and desolate hath more children then the married wife that the place of the tents of the Church is so enlarged and the courtaines of her habitation spread out as we are exhorted Isa. 54.1 Vse 3. Note that the kingdome of Christ admitteth no distinction of men it is not of this world which accepteth of men for their place countrie calling but all countries and callings are alike vnto God in euery nation and calling he that feareth him is accepted of him he neither accepteth the person of the Prince nor of the poore for they both are the worke of his hands he calleth the Gentile the seruant the poore and these receiue the Gospel Where againe we who are Gentiles and were Lo Ammi and Lo Ruhania may reioyce that we are receiued to pitie and that the wing of Gods mercie is stretched ouer vs who iustifieth the circumcision of faith and the vncircumcision through faith Hence may the poore beleeuer be he a thrall a seruant and base in the world raise his heart to comfort that euen he whom men despise is called and that effectually to see the grace and saluation of God euen he who is perhaps a seruant to some meane man is a free citizen in Gods kingdom euen he that hath neuer a foote in earth is become a purchaser in heauen Here is no complaint that the prodigall sonne is entertained and the seruiceable sonne neglected The Enunch need not say I am a drie tree nor the sonne of the stranger the Lord hath surely separated me from his people but whosoeuer cleaueth vnto the Lord to loue the Lord and serue him them he will giue a name better then of sonnes and daughters euen an euerlasting name that shall not be put out Vse 4. This meeteth also with a wofull delusion among many Protestants to whom when we call for conscionable walking in a Christian course What say they did not Christ die for all men and is not heauen as open for mee as for others would not God haue all men to be saued is he not mercifull will he condemne for such and such things which what is it else but from the abundance of grace to make their sinnes superabound and thus they plainly shew that they were neuer yet effectually called and that although they haue bin called to the supper yet haue they refused to come Hath appeared The Gospel is compared to a great light shining out brightly and gloriously 1. a light in that 1. it dispelleth a manifold darknesse which before occupied the minds of men 2. in regard of direction 3. comfort which it bringeth to the beleeuing soule And 2. a great light wherein is a fourth difference from the old Testament in which all things were more darke and obscure through the vaile of figures and ceremonies so as their light was but like the obscure light of the sunne before the rising not that the substance and scope of their doctrine was not the same with ours but that in the manner of deliuerie it was farre lesse lightsome But now the light is risen vp in glorious sort shining not as before almost to none but Iewes but to the Gentiles also so as according to the Prophets foreshadowing hereof the sunne is not only risen and in our midheauen but the light of it is seauen fold bigger then it was before And the reasons are sundrie 1. Many were the types and predictions of the old Testament which must be knowne to be accomplished in the new which for this cause must as farre excel the other in light and brightnesse as the bodie the shadow or the thing it selfe the figure and picture of it truely to this saith one that the exposition must be more cleare then the text 2. The promises made to the Church of the new Testament were many moe and farre more ample then to the old as that from the least to the greatest all should know the Lord that the mountaine of the Lord should be lifted vp vpon the toppe of the mountaines that all the earth should be filled with the knowledge of God as the waters couer the sea the which if they be fulfilled then this great light hath appeared 3. The generalitie of the doctrine confirmeth the same For all nations were to be called to the embracing of it Gentiles Arabians Barbarians and the rest euen of the most barbarous Heathens much light therefore and perspicuitie was to be required in such a doctrine as should acquaint all nations not only with it selfe but all that doctrine also which was formerly deliuered in all ages to the Church of God and this latter most full and clearely explaned in the former This light in this regard is growne like that cloud from an handbreadth to couer the whole heauens and is indeed that water running vnder the threshold of the sanctuarie which is risen from the ankles to a riuer yea a sea couering the earth 4. The exhibiting of Christ in fulnesse of time who came from his fathers bosome to reueale things there secretly reserued from the beginning of the world and the plentifull powring out of the spirit long before promised and 50. daies after Christs ascension accomplished to the Church of the new Testament doth certainely seale vp this same truth besides those expresse places of Scripture which might be alleadged to this purpose In 2. Cor. 3. Paul affirmeth that the ministration of the spirit is farre more glorious then that of the law which he calleth the ministration of death of which he affirmeth that yet it was so glorious that it made
when we see Satan so busie and stirring in the plotting contriuing and executing mischeefe against the Church may we not conclude that surely his time is verie short when we see particular iudgements vpon our countrie lingring and durable plagues threatnings of whole kingdomes and countries with visible iudgements vpon particular persons why doe we not conclude that surely these are forerunners of the general and that it is not farre off If we see the sunne and moone great lights in the Church fall from heauen and be darkned if the starres the professors of the Gospel loose their shine and fall from their first loue why doe we not thinke that shortly the heauens themselues shall shriule away like a scroule and be no more seeing the Scriptures affirme that immediatly after such things this appearing shall be In a word when we see such generall securitie that all men cry peace peace vnto themselues if we shall perceiue Noah daies returned againe in which men eate and drinke build and plant marrie and giue in marriage and thinke nothing either nothing else or nothing more how is it that we cannot conceiue of this appearing which shall be as a flood and destruction to all that thinke not of it for as a snare shall it come vpon all the vngodly of the earth Vse 3. Seeing the doctrine of the Gospel not onely bringeth the euidence of saluation but lifteth vp the heart to waite for it it appeareth that it is the doctrine of God brought by the Sonne of God from the bosome of his Father the doctrine that raiseth the minde to heauen must needs be heauenly and this is the doctrine which we preach because it is fruitfull herein Some busie themselues in prying more into the men and their callings that bring it then into the doctrine it selfe and refuse this most blessed treasure because they see not the holy Ghost so visibly calling our ministers as if he should sit on our heads with fiery tongues These I would wish 1. to looke well to their owne callings for sure he that is pragmaticall in other mens callings is carelesse and negligent in his owne and let themselues weigh the matter and giue sentence whether to contemne and neglect so great saluation will stand with an effectuall calling vnto the grace of God 2. To enquire not so much whether our callings as whether our doctrine be as good as Peters or Pauls 3. To obserue the worke and fruite of our Ministerie in regenerating many thousands and begetting them to heauenly life and conuersation whereas false teachers and false doctrine regenerate none Doctr. 2. An excellent meanes to prouoke men vnto the duties of Christianitie is the consideration of Christs comming vnto iudgement For some might haue asked the Apostle but how shall we be able to goe through the duties you haue described and hold out against the manifold discouragements which in the entertainment of this doctrine we are sure to meete withall the answer is Wayting for the appearance of the mightie God our Sauiour For first it is a notable meanes to set and enter men into this course of godlinesse and this is cleare in the Scriptures where we may obserue the spirit of God vsing this consideration as a speciall motiue both to draw men out of their sinnes together with the loue of this world as also to plant in them the feare and reverence of the Lord all which must be done before men can come to breathe in the common ayre of Christians For the first how doth the Scripture reuoke the young man from his vnbridled vanitie and from walking in the sight of his owne eyes and lust of his owne heart but by the remembrance that for all this hee must come to iudgement This was the argument vsed by Peter to the people of Ierusalem who flocked to see the lame man who laie at the bewtifull gate of the Temple healed Amend your liues and turne that your sinnes may be put away when the time of refreshing shall come from the presence of the Lord and he shall send Iesus Christ. By the same argument would the Apostle Paul haue wonne the Athenians from their idolatries Act. 17.30 But now he would haue all men to repent because he hath appointed a day in which he will iudge the world and haue reclaimed vnhappie Felix from his wicked and voluptuous life when he made him tremble in hearing the iudgement to come 2. To the forsaking of the world in the profits and pleasures of it how effectuall this perswasion is the Apostle in his owne example declareth Philip. 3.7 who accounted all aduantages losse yea dung to attaine the resurrection of the dead while his minde was vpon the resurrection and Christs appearing he was mortified vnto the world and the world vnto him 3. For the working of awe and reuerence of God in the heart Eccl. 12.13 Feare God and keep his commandements for God will bring euery worke vnto iudgement And when the Angel would prouoke the inhabitants of the earth to feare and reuerence before God and stand in awe of him he vseth no other argument then that the houre of his iudgement is come And surely were we not harder of heart then the anuill it could not be but the consideration of this iudgement should hammer and work vs to the vndertaking of a godly and Christian course Secondly as this consideration may be of efficacie to beget vs vnto God so is it a most notable nurse of all good duties and a sweete prouocation to cheerefulnesse and diligence in the duties of pietie righteousnesse and sobrietie The Apostle Paul himselfe was hereby vnderpropped in keeping good conscience before God and all men because he looked for the resurrection of the iust and vniust and hence did the Apostles spurre and prouoke themselves and others to the diligent practise of the duties of their callings both generall and particular 1. Corinth 5.9 considering the terrors of the Lord we perswade men Thus Paul chargeth Timothie not only to keepe those his commandements without spot vntill the appearing of the Lord Iesus Christ but also as he would answer at the appearing of Christ to preach instantly in season and out of season and Peter warneth the Elders to feede the flocke and be ensamples vnto them that when the chiefe sheepeheard shall appeare they might receiue an incorruptible crowne By which motiues they much more prouoked themselues to their owne speciall duties as appeareth 1. Thes. 2.19 And for the generall duties of Christianitie euerie Christian is by this reason spurred forward thereunto 2. Pet. 3.11 considering these things shall be dissolued what manner of men ought we to be in all godly conuersation And that this expectation of Christ is a notable preseruatiue of all Christian vertues who can denie that readeth those manifold places where watching and keeping the garments watching and sobrietie be sober and watch watching and stedfastnesse
imputation of righteousnesse reconciliation with God regeneration sanctification and life eternall none of these belong but to the members of Christ so as we may conclude with the Apostle he gaue himselfe for his bodie which if the wicked be not hee gaue not himselfe for them The maine things obiected and much stood vpon by the aduersaries of this truth are these two First such places as affirme that Christ redeemed the world God so loued the world as he gaue God was in Christ reconciling the world I giue my flesh for the life of the world c. Ans. By the world is not meant euery particular man in it but the elect both of Iewes and Gentiles for Christ and his Apostles often crosse the the Iewes who conceited that they alone were loued of God and not so the Gentiles and therefore to abate their pride were often and much in proouing that howsoeuer in times past the Gentiles were passed by yet now they were called to the participation of grace and saluation as well as they and hence sometimes the Gentiles alone are called by the name of the world as that opposition sheweth betweene Iewes and Gentiles Rom. 11.12 If the falling of them the Iewes be the riches of the world that is the Gentiles and sometimes againe onely the elect of both Iewes and Gentiles for there is a world of the elect onely as Augustine well prooueth out of the place in Iohn alleadged and this world is onely reconciled vnto God Secondly they obiect such places as affirme that Christ died for all Rom. 8.32 Who spared not his sonne but gaue him to death for vs all 1. Tim. 2.6 who gaue himselfe a ransome for all Hebr. 2.9 tasted of death for all c. Answ. The word all signifieth not alwaies all the posteritie of Adam which if it alwaies doe not the force of the argument is broken but sometime 1. onely those of the last age of the world Act. 17.30 But now would haue all men to repent 2. sometimes not euery particular but euery kind as Christ is said to haue healed all diseases that is all kinds of diseases and the Pharisies tythed all hearbs that is not euery partiâ—ular but all kinds and thus is it according to the truth of Scripture and consent of the auncient Church to be taken in those places which affirme that Christ died for all namely for all kinds of men but not for euery seuerall of euery kind 3. The places of Scripture restraine themselues to beleeuers as 1. Tim. 2.7 God would haue all men saued but that is 1. all kinds of men for whom we must pray 2. all such as come to the knowledge of the truth so Rom. 8.32 gaue him for vs all but all such as haue all things giuen with him all such as are chosen iustified and shall neuer be condemned for so it followeth in the next verse Heb. 2.9 Christ tasted of death for all but who these all be the context sheweth 1. sonnes that must be lead vnto glorie ver 10.2 Christs brethren 11.3 such children as are giuen of God vnto Christ ver 13. Lastly with these formes of speach compare these places which say that the sonne of man came to giue his life a ransome for many Matth. 26.28 and that he died to make many iust Rom. 5.19 and that he was offred to take away the sinnes of many Heb. 9.28 and this will iustifie that truth who obserueth that with Paul all and many are all one Vse If Christ gaue himselfe for vs then suffered he not for his owne sinnes for he knew no sinne beeing most holy in his conception without originall sinne according to the word of the Angel Luk. 1.35 That holy thing that shall be borne of thee as also most innocent in all his life for no guile was found in his mouth and who could accuse him of sinne of which innocencie not only his freinds the Prophets and Apostles but his greatest foes also by Gods prouidence became witnesses Pilates wife wished her husband to haue nothing to doe with that iust man Pilate himselfe confessed he found no fault in him The Centurion said surely this man was the Sonne of God Caiphas said that one man must die not for himselfe but for the people the theefe on the crosse this man hath done nothing amisse nay Iudas himselfe cryed out that he had betrayed innocent blood not to speake any thing of the many confessions of the deuils themselues that he was the Sonne of the most high The Papists draw neere vnto that Iewish opinion which the Prophet mentioneth Isay 53.4 We iudged him plagued and smitten of God namely for his owne sinnes but he was wounded for our transgressions and broken for our iniquities for they hold that Christ by his suffering merited something for himselfe Which if it had beene so then was the Apostle mistaken in saying that the Iust suffered for the vniust whereas he should haue said the iust suffered both for the iust and vniust Besides this guing of himselfe withstandeth any meriting for himselfe for if it was necessarie that he should merit for himselfe his obedience could not be voluntarie And what an absurd thing is it to thinke that it was necessarie for Christ beeing God to descend from heauen become man and condescend to most bitter death the graue and sorrowes of hell for his owne sake For what could he merit which he had not from his first conception or which was not due to his manhood from that conception by reason of the vnion of it with the word the second person what could it want which had such inseparable fellowship with the deitie it selfe who in the midst of his abasement his flesh beeing the flesh of the word could not want any glorie although he was pleased to hide it for the time of his passion Lastly the humane nature of Christ is a creature and can therefore merit nothing of the creator to whom all obedience is debt 2. it was guided and mooued wholly by the diuine and in that regard could not merit any thing for it selfe for a meritorious worke must be in the owne power of the worker by himselfe meerely performed nay his merit for vs dependeth not vpon his nature but vpon his person in which both his natures concurre to the work and efficacie of the same Secondly if Christ haue giuen himselfe for vs we must receiue this gift and the benefit of it seeing a gift not receiued is to no purpose or profit And the meanes to receiue Christ and applie him with all his benefits is 1. to know him for darknesse comprehendeth him not and he came to his owne but they not knowing him receiued him not but crucified him whom had they knowne they would neuer haue crucified the Lord of glorie 2. By prizing the gift aboue gold siluer pearles esteeming the precious blood of the immaculate Lambe aboue euery corruptible thing vnder the sunne
vnwillingly or which I had rather not doe and if it be a sinne which I do it is the Princes sinne and not mine nay whatsoeuer action of thine wanteth faith is thy sinne besides although all thy externall condition is in the power of the Magistrate yet internall things as the keeping of faith and obedience and good conscience are not in his power but placed by God in the will and consent of the beleeuer to keepe or to loose Secondly but if the Princes commandement call vs to suffer any vniust thing as if he should laie tyrannicall burdens vpon bodie goods and outward estate these we must acknowledge subiected vnto him by God and therefore the ordinarie defence is prayer and patience by which the passion of vniust vexation will become iust and comfortable vnlesse for the time of the brunt of persecution we can conuey our selues from the furie according to that of Christ if they persecute you in one citie flie to another and Act. 8.1 the Saints were scattered by the persecution for by this meanes of preseruing our selues we preserue also the Church which otherwise would be destroied in vs but els we must meekly beare all vniust vexations and in such times take heed of medling with the seditious These two former grounds will become clearer by the explaning of some instances which we meet with in the Scripture and therefore it will be worth our labour breifly to inquire into some few of them And first whether Mordecay did with good conscience deny subiection yea reuerence to Haman seeing hereby he not only made light of a great man sent by the King but also of the Kings commandement who commanded Haman thus to be honoured as the reprehension of the Kings seruants noted in the text prooueth why transgressest thou the Kings commandement Answ. Mordecay was bound in conscience to obey neither of them in any thing contrarie to the word of God as this required honour was 1. Because it was more then ciuill for such the Persian Kings required as was at least mixed with that which was due to God else it is lawfull inough to fall downe on ones face before Princes 2. If it had beene but ciuill honour yet it had not beene due from Mordecay to Haman because Haman was descended from a nation which God had cursed and willed his people to hate and abhorre and neuer to seeke their peace all their daies but especially they were charged neuer to forget the inhumanitie of the Amalekites but vtterly to destroie them because they were the first that came out to warre against them after their comming out of Egypt If the honour had beene but ciuill and Mordecay of any other people then the Iewes to whom that commandement was directed and Haman of any other offspring then an Agagite that is of the offspring of the Kings of the Amalekites who were all of Agag surnamed Agags as it were the Pharaohs of Egypt and Caesars of Rome he would not haue denied this honour or if he had he had sinned The second instance is in Naboth of whom it may be enquired whether he could iustly denie Ahab his vinyard seeing the Kings hath power to take feilds and vinyards and giue them to his seruants 1. Sam. 8.14 and in outward things we must obey although to our detriment and losse Answ. Naboth iustly refused because God had forbid him so to do In Leuit. 25. the law is expresse that no Israelite might sell his feild but vpon condition of redeeming it and returning vnto it in the Iubely but Ahab did not so require it but either to purchase it out because it lay so fit for him or else to exchange it Now that this was the iust ground of his deniall appeareth in his answer God forbid that I should giue the inheritance of my Fathers vnto thee he knew well that if coppie-holders and tenants vnto men may not set let or alienate without their landlords consent much lesse might he against the expresse will and couenant of his Lord. Againe if it had bin only a losse and dammage vnto himselfe alone he would doubtles haue yeelded but no euill of sin must be chosen at all The third instance whether the people might warrantably resist Saul when he would haue put Ionathan to death seeing Saul had sworne his death and the Lord seemed by lot to designe him thereto Answ. This was a meane wherby it pleased the Lord to deliuer Ionathan at that time The deliuering of an innocent was good the question is of the meanes To which I adde that if it were by meanes of intercession and due respect and reuerence to the Kings person and place as the text seemeth to implie by their pleading for Ionathan the meanes also were good but if it were by mutinie or opposition or sedition yet this manner of the fact shall be condemned but not the fact it selfe As for the lot the Lord indeed noted thereby Ionathans fact but thereby conuicted him not of a fault for Ionathan heard not when his father charged the people with the othe the whole falt therefore rested in Sauls inconsiderate and rash othe The fourth instance is in Ioab both in not obeying one commandement of Dauid and in obeying another First whether he did well in slaying Absolon hauing such an expresse charge to spare him yea to vse him kindly Answ. Absolon iustly deserued death by the law Deut. 21.18 and iustly fell in his sinne but Ioab sinned in slaying him for although he was the generall of the warre and had power yet he forgate that he was a subiect and that in this one point his power was limited by him that gaue him his whole command Meete it was that Absolon should be punished but by Dauids consent and though Ioab thought it in policie the safest way to put him out of the way yet his father conceiued how fearefull his death would be if he should be cut off in his sinne and no doubt purposed otherwise by banishment or imprisonment to haue repressed him if he could no way haue reclaimed him But Ioab had no power ouer his life wilfully to slaie him when Dauid had excepted it and put case it was a falt to spare him it was Dauids and not his Quest. But whether did he well to obey Dauid in numbring the people beeing a thing which Moses and Ioshuah did without sinne and wherein the King was so peremptorie Ans. He sinfully obeyed Dauid euen as he did also in betraying Vriâ—h vpon Dauids letter he was a courtyer that conceiued himselfe to be at euery command although against his conscience as this was he knew that God had forbidden to number the poople without a speciall commandement or necessarie cause or without paying the halfe shekel appointed for euery ones redemption at euery time of numbring his speach in 1. Chro. 21.3 sheweth that it was not only against the law of God but the light of his owne
the Apostle Peter who combineth all these duties in one short verse but a little inverting the order Feare God honour the King loue brotherly fellowship This precept in hand chargeth vpon euerie Christian these two maine duties First that he must make account with himselfe that everie Christian dutie belongeth vnto him euen euerie good worke to which the Lord giueth him calling and abilitie Secondly that he must keepe himselfe in a fitnesse and readinesse thereunto Doctr. 1. The former is cleared by the testimonie and other obseruations out of the Scripture The lawe curseth him that continueth not in all things the Gospel also in generall requireth the obseruation of all things Teach them to obserue all things which I haue commanded you which precept was giuen when Christ had on the crosse fulfilled all righteousnesse in the persons of his members As for the speciall precepts of the Gospel they are many Philip. 4.8 Whatsoeuer things are true honest iust pure pertaining to loue of good report if there be any vertue or any praise thinke on these things The Apostle was not content that the Corinths should abound in euery grace else and be wanting in one but exhorteth that as they abounded in euerie thing in faith in word in knowledge in diligence in loue so they would striue to abound in this grace also namely of mercifulnesse to the distressed Saints The same Apostle to the Thessalonians knewe what he prayed when he wished that they were stablished to euerie good word and worke 2. This standeth with those special commendations which the Apostles haue giuen of sundry of the Saints to stirre vp others vnto their imitation When Paul would be large in commending the Church of the Romanes he affirmeth they were full of goodnesse so of Dorcas we read that she was full of good workes and almes and mention is made of the coats and garments which shee had made for the Saints 3. As the holy Ghost in Scripture approoueth and commendeth the presence of any true grace for the encouragement of it so also taketh he notice of that which is yet wanting to prouoke to the purchase of it Many of the good kings of Iudah were highly commended yet something or other they fayled in either the high places were not wholly taken downe or some league or otheâ— was made with the enemies against Gods commandement or some heauines or forgetfulnesse ouertooke them that of fewe of them it could be said they went through-stitch with euerie good worke The spirit likewise in the new Testament speaking to the Churches taketh knowledge of many good things in the Angels of them I knowe thy loue thy faith thy patience thy zeale and thy workes c. but fewe of them escaped without that exception neuerthelesse I haue somewhat or a fewe things against thee either the first loue was fallen from or Balaams doctrine maintained or Iesabels fornications suffered c. but according to the truth of their condition the spirit is plaine with them this thou hast and this thou hast noâ— implying it to be matter of iust reproofe before God to be wanting in any good worke which hee hath giuen calling and meanes vnto 4. The nature of grace giueth light and euidence vnto this truth the which disposeth the will and powers of the soule equally vnto one good thing as well as vnto an other for regeneration includeth in it the seeds of all vertues and reneweth and changeth the whole nature which hath in it the seede of all sinne and vice and when the Scripture would note the soundnesse of grace hence it doth it that it both hath respect to all the commandements and hateth all the wayes of falshood Vse 1. This doctrine first teacheth vs to learne the rule of euery good worke legall or euangelicall The former are not only such as are commonly knowne and expressed in the words of the decalogue but such also as therein are included and implied these must be sought out for else ignorance of the law excuseth not from fault Content not thy selfe that thou canst say the commandements nor if thou canst say that thou hast kept the whole letter of the law from thy youth but studie the whole Scripture which is an exposition and large commentarie of those tenne words heare it read it diligently meditate vpon it apply it to thy heart and life else knowest thou not how to beginne any good work Learne further the speciall good workes required by the Gospel such as are faith in Christ repentance of sin past amendment of life for time to come And cursed be all that Popish doctrine which would hide this light vnder a bushell whereby alone the Christian can discerne what is a good worke and how himselfe may do it well Vse 2. If euery good worke belong to euery Christian then may not men post ouer the matter to the Minister the common conceit is that the clergie should be holy hospitable and so qualified as we haue heard in the first Chapter but for common men and vnlearned it will be acceptable inough if they be almost Christians that is as good as neuer a whit whereas the Lord bindeth vpon euery Christian of what condition soeuer the practise of euery good worke which is offered him within the compasse of his calling either generall or particular For example If a Christian be called into publike place as of Magistracie he may not conceiue that the building of the Church the discountenancing of sinne the encouragement of the godly belongeth only to the Minister but he must set hand to these workes he must establish and countenance the Ministrie he must be the foreman in all good exercises he must be rich in workes of mercie and of iustice the patron of the poore the sheild of the oppressed but especially a patterne of pietie he must be a man fearing God yea he and his house must serue the Lord. If thou remainest a priuate man the same care lyeth vpon thee in thy proportion thou must procure the wealth of Ierusalem at least by thy prayers for the peace of the Church for able Ministers for the free passage of the Gosspel and if God further enable thee thou must releeue such as stand for the truth of God and puritie of his worship Thou must doe all the good thou canst to others in preseruing life feeding the hungrie clothing the naked visiting the prisoners and so become rich in the works of mercie Thou must also be diligent in duties at home in reforming thy family teaching them praying with them examining how they profit and thriue in grace and walking religiously and conscionably in euery good worke of thy personall calling Here is a course which goeth farre beyond harmelesnsse and good meanings and good words which Iames saw to be the religion of many in his time this is soundnes in christianity when a man can thus turne himselfe as well to one good action
euer haue a Christian on the gathering and gaining hand and therefore hath appointed priuate instruction in the family priuate prayer priuate meditation priuate reading and conference things scarse vsed among Christians though they scarce can be Christians that vse them not and hath promised that where and when two or three be thus gathered in his name he will be present and he is no where emptie handed yea where one man apart shutting his doore praieth or meditateth alone the Lord seeth in secret and repaieth his paines with such store of grace as all men may see him openly rewarded yea let a man be most alone if in such duties he is in most comfortable companie and fellowship with the Lord. Doctr. 2. All the grace that is bestowed on vs is by meanes of Iesus Christ for with him is the fountaine and headspring yea he is the head which sendeth life sence motion and direction into all the members resembled in that holy oyntment which ran downe from Aarons head and beard euen to the skirts of his garment The Euangelist after he had affirmed that Christ was full of grace and truth addeth that of his fulnesse wee receiue grace for grace so the Apostle Colos. 2.9.10 In him dwelleth the fulnes of the godhead bodily and wee are compleat in him But how come wee to share with him in it The next words declare it which is the head of all principality and power as though he had said because in himselfe he hath the well-head of glory and maiesty the which becommeth ours in that he is also the head of his Church And as here our Apostle in general concludeth that all the graces of regeneration are through him so were it easy in particular to goe through the rest of the graces and obserue them in the scriptures all ascribed to this proper cause As 1. peace with God and our selues Rom. 5.1 2. entrance and accesse vnto the Father through him Eph. 2.18 3. wisedome and vnderstanding whereby God in him purposed to enrich vs Eph. 1.8 4. consolation and comfort which aboundeth through him 2. Cor. 1.5 5. eternall saluation which is the gift of God through Iesus Christ Rom. 6.23 But in such a plaine doctrine we will spend no more time Those generall places will saue vs that labour Ephes. 1.3 who hath in Christ blessed vs with all spirituall blessings and Rom. 11.36 for of him and thorough him and for him are all things and 1. Cor. 1.30 he is made of God vnto vs wisedome righteousnesse sanctification and redemption Vse 1. Want we any grace call vpon God in the name of Christ Whatsoeuer ye aske the Father in my name he will giue it vnto you get Christ to be thy owne become a true beleeuer that thou maist in him beginne thy prayer with our father this is the way to be rich in grace What a chaunge was there in Zacheus when as once Christ came vnto him whereas before there was nothing in him but iniustice oppression forging and whatsoeuer was naught now we see faith loue iustice mercie restitution reformation yea with saluation euery grace accompanying it 2. Hast thou receiued any spirituall grace sacrifice not vnto thine owne net but be thankfull vnto God in Christ. This the Apostle teacheth in his owne practise in the former place to the Romans of him and through him and for him are all things to him be glorie for euer 3. Take heede of quenching that grace neither grieue that good spirit of God by thy sinne for thou camest hardly by it for Christ must come downe from heauen humble himselfe to the deaâ—h rise againe ascend and now make continuall intercession before he could procure thee the least grace A thing very little thought of Vers. 7. That we beeing iustified by his grace should be made heires according to the hope of eternall life Now follow the ends why we are brought into this new condition which are two 1. our iustification before God 2. the purchase of life eternall In the former are to be considered 1. what is meant by iustification 2. what by Grace 3. the doctrines Iustification is the absolution of a sinner from his sinne and the punishment of it by the satisfaction of Christ the Redeemer apprehended by faith 1. The absolving of a sinner this the Apostle declareth when he opposeth vnto it accusation and condemnation It is God that iustifieth who shall condemne for seeing a man by nature and the cursed practise of sinne is depriued of the glorie of God and cannot but heape vp wrath against the day of wrath before euer he can come to a comfortable estate he must be acquitted necessarily of the guilt and curse of his sinne both in the high court of heauen where God is the supreame Iudge as also in the inferiour court and consistorie of his owne conscience Now if it be asked how the sinner shall be thus absolued the rest of the words of the definition declare For 2. I adde it is by the satisfaction of Christ the Redeemer wherein are contained both the matter and forme of the iustification of a sinner The matter is Christs satisfaction his obedience in his life in his death in fulfilling the law and in suffering for our not fulfilling it and the merit of all manifested in his resurrection and glorious ascension The forme is the imputing of that obedience whereby the righteousnes of Christ doth now become the beleeuers as truly and really by imputation as it was Christs owne in action So as it is no legall iustice which requireth personall obedience in the straitest tearmes of the law but Euangelicall whereby the beleeuer satisfieth by the merit of a Mediator and in the person of a suretie which satisfaction is accepted as though it were performed in his owne person And thus the cure is proportionable to the disease that looke as by the first Adam sinne went ouer all who are naturally borne of him namely by imputation and propagation euen so by the second Adam iustice and righteousnes is imputed vnto all which are supernaturally borne of him And 3. I adde that this satisfaction of Christ is apprehended by faith the proper worke of which grace is as by an hand to receiue Christ with his merits and bring him home into the owne heart whence it is that to beleeue in Christ and to receiue him are put for one and the same thing Ioh. 1.2 it is the mouth of the soule whereby we eate and drinke his flesh and blood Ioh. 6. yea such a speciall instrument to this purpose that it is said in sundrie places to iustifie vs by laying hold on the merits of Christ which properly iustifie and we by it though not for it are said to be righteous Secondly by Grace in Scripture sometime is meant the gifts of grace that is any good gift which proceedeth from the fauour and loue of God towards man whether priuatiue withholding euills
Apostles vntill Christs comming againe and especially the proceedings pride and fall of Babylon the great whore with all the kingdomes of Antichrist the holy Ghost could not but foresee what labours and trauailes Satan and his instruments would take to weaken and impaire the credit and authoritie of this aboue all other books wherein he preuailed so farre as euen some true Churches called the truth and authoritie of it into question and therefore it is worth the marking with what a number of confirmations this booke aboue all other in the Scriptures is backed First the author of it is set in the forefront or face of it The Reuelation of Iesus Christ who professeth himselfe to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first and the last the beginning and ending which is which was and which is to come euen the Almightie so in the seuerall Epistles to the Churches in seuerall stiles he challengeth them to be his Thus saith he 1. that holdeth the seauen starres in his right hand 2. he that is first and last which was dead and is aliue 3. which hath the sharpe two edged sword 4. which hath eyes like a flame of fire and his feete like fine brasse 5. which hath the seauen spirits of God and the seuen starres 6. he who is holy and true who hath the key of Dauid who openeth and no man shutteth and shutteth and no man openeth 7. he who is Amen the faithfull and true witnesse the beginning of the creatures of God Secondly the instrument or penman his seruant Iohn the Euangelist the Apostle the Diuine who for the further and more full authority of it repeateth his name at least fowre times saying I Iohn Thirdly to omit many in the last chapter are fiue testimonies heaped together that if it were possible no man might be found so obstinately wicked as euer to doubt of it but that he that shold stād against the truth of it might euen gainsay the shining of the sunne it selfe 1. of the Angel 2. of God himselfe the Lord of the holy Prophets 3. of Iesus Christ Behold I come shortly c. 4. of Iohn I Iohn heard and saw all these things 5. the protestation of Iesus Christ vers 18. I protest if any man shal adde or diminish from these things of this booke God shall adde all the plagues of it against him and take away his part out of the booke of life Now had this booke neuer to haue bin oppugned there had not needed such strong and frequent confirmations neither would the holy Ghost haue bin so earnest in a needles matter The like we might teach out of particular examples How earnest is the Apostle in the poynt we haue in hand beeing the very foundation of Christianity not here only but elswhere in his writings when he saw that men would ioyne the law and gospel circumcision and baptisme Gal. 5.2 Behold I Paul say vnto you if ye be circumcised Christ shall profit you nothing and vers 3. I testifie againe vnto you and 4. ye are abolished from Christ and fallen from grace he could not satisfie himselfe in his vehemencie against such a doctrine as this was Nay the sonne of God himselfe hath left vs his owne example in this point of wisdome who was wont in his teaching vnto diuerse more necessarie truths to prefix his Amen Amen I say vnto you which is in sence all one with this of our Apostle if we consider the speach though in the speaker and manner of speaking was wonderful difference himselfe beeing the author and Amen it selfe euen the faithfull and true witnesse and all other so farre only true as they testified from him And so he often shutteth vp his speach with he that hath eares to heare let him heare and then let him that heareth or readeth consider such sayings carrie salt with them and for such the Lord planted the eare more especially Vse 1. To teach Ministers in matters of weight to deale so soundly as the conscience of the hearer may be as firmely stablished in the truth taught and perswaded as if an angel from heauen should come and teach an other doctrine he may be held accursed so as the verie hearts of the hearers may say this is a faithfull doctrine and saying for thus as the Gospel is the word of truth so shall it be held in much certenty by the professors of it And it is a fault blame worthie in many Ministers who when they are occasioned by the place in hand to speake of some controuerted or most necessarie truth either for idlenes because they will not so much trouble themselues or for vnfaithfullnesse avoide by declining and shunning such truths the displeasure of the times which godly Ministers must swallowe that the truth opposed may be setled in the hearts of men not to speake of such as are infamously guiltie of some vices vnrepented of and vnreformed which maketh them balke and betray necessarie truths which in that regard they dare not mention 2. It is a great fault of hearers and worthie amendement who cannot well indure to heare of points in controversie especially betweene the Papists and our selues whereas their vnderstandings and iudgements are so farre from beeing stablished in the certaine truth of such things as euery winde or blast of the skulking Iesuite or Papist is able to vnsettle them in great matters and turne them off their grounds Now if it bee the teachers part to insist especially in such needefull points as are most opposed and hardlyest yeelded vnto it must needes be the hearers to provoke themselues to the right discerning of such differences for neither doe the contentions of the teachers so much concerne themselues as their hearers neither ende they in themselues but in the hearer See we not how if neuer so grosse or slender a point of carnall libertie be contended about it will carrie the applause almost of all men with i◠Is it meete then that any Saint of God be a looker on and not rather according to the commandement that euerie one should contend for the faith once giuen and can they contend vnlesse they be taught how and here instructed with weapons This admonition is the more needfull in these dayes so full of danger by the seduction of Papists separators libertines which swarme euerie where the daily encrease of all which is not more incredible then lamentable 3. We learne hence how to conceiue of the point and doctrine in hand seeing the wisedome of Gods spirit vseth to speake to the worth of the thing and by such prefaces and markes of speciall worthinesse pointeth to some weightie and needfull point vsing here another stile then if he should speake of mint and cummin and some smaller points of religion We meet not in euery precept with an oyes or warnword but where we do we must conceiue such not the motes but the beames of our religion
the truth of God against the aduersaries of it and where Salomon brandeth him with a note of follie that maketh no question but beleeueth euery thing he sheweth that there is a wise inquisition into necessarie truths tending to edification But the Apostle expresseth what questions he disaloweth in a Diuine foolish questions that is vnnecessarie idle of no moment of no good vse to edification neither in faith nor loue in conscience nor manners Where me thinks Paul by the spirit of prophesie foresawe forewarned and forearmed the Church of that great malice of the deuill which in after ages preuailed to the ouerthrowe of all puritie of religion and piety it selfe and that was by turning men from the comfortable practise and proper vse of Scripture to seeke out an art of diuinitie appropriat to some few and so suddenly came to turne all the sound knowledge of the Scriptures into a skeptike and questionarie diuinitie whereby the deuill kept good wits from the knowledge and studie of tongues and the necessarie fundamentall points of Christian religion and set them on worke in the speculation of strange friuolous and curious questions wherein they were not one more against another then all of them against God and his truth and the building of his Church And this is the quod libeâ—aâ—ie schoole diuinitie then which nothing is more highly magnified of many at this day who had rather tast leekes then Manna and although our Apostle graunteth that it may haue a shewe of learning and wisedome falsly so called yet as here it is called foolish so elsewhere he confidently tearmeth it both foolish and vnlearned because it is occupied in such questions as haue neither wisedome nor learning in them while they make a shew of both Such are their questions concerning their heauenly Hierarchies and orders of Angels concerning the degrees of the Saints in heauen so definitiuely and magistrally determining as though they had newly dropped out of the clouds Paul durst neuer vtter such things who was wrapped into the third heauen Others of them as though at the request of the rich man they had been sent from hell are as confident of things done in purgatorie Others are at redde warre whether things notionall or â—eall be better some sweate in disputing whether the world could be better made others to be resolued whether the Pope be more mercifull then Christ because Christ deliuereth none out of purgatorie as the Pope doth But about their Sacrament and consecrated hoast their tumults are such and so ridiculous as a iudicious Diuine would be loath to foule his mouth or his hearers eares with them These are the toyles of the angelicall seraphicall magistrall and subtile Doctors Scotus Hales Holcoth Durand and such monsters of Diuines which how much true learning they containe the darkenes of their ages in which they liued and since sufficiently manifesteth Gods righteous iudgement was vpon them and the whole world since for their sakes and that sentence verified vpon them while they thought themselues wise they became starke fooles Let students looke how they spend time in them for the truth is that if a man be deuoted to them he shall be euer learning and yet neuer come to the knowledge of the truth nay it may be feared of some who were towardly set in the truth that comming into this schoole too timely are now growne crooked and out of loue with the truth and are indeed turned into the things they read The second thing which Titus must resist are genealogies which also must be rightly taken because there alwaies was and yet is an excellent vse of them in Scripture Before Christ they were so necessarie as the Iewes were commanded to keepe publike and priuate records of their tribes and families yea and if there were any that could not tell or finde his genealogie he was not to be admitted or if inconsiderately he were was to be deposed from publike office Numb 1.18 Nehem. 7.62 and to this purpose some holy writers of Scripture haue set downe for the vse of the Church to the ende whole bookes of genealogies but especially that the Iewes might be able to bring their descent from the Patriarks as we reade of Paul who no doubt could bring his line downe from Beniamin Philip. 3.5 The vse of these genealogies was manifold I will note two First to manifest the truth of God in the Scriptures 1. In the accomplishment of many speciall prophesies to particular persons For example God promised to Abraham that he should be a mightie man that this truth might be fully known must be set downe the whole descent and posteriritie and Princes that came of him although neuer so wicked from Ismael himselfe Rebecca also had a promise of two mightie peoples in her wombe and that the elder should serue the younger how should this be knowne to be accomplished but by the genealogie of them both for which purpose euen the dukes that came of Esau were all recorded The like of Iacobs prophesie concerning Ephraim and Manasseh for otherwise the wicked should haue no name nor register in the booke of God it is not for their owne sakes whose memories should rot but for the honour of God and his seruants they are there rolled to shewe that the godly were not only inwardly but euen outwardly blessed according to promise with such a fruitfull race and posteritie 2. It is a great light to the truth of Scripture when it setteth downe the persons by whom and the times in which euery worthy thing was done what also and by whome the Church suffered how all nations were euer enemies to religion but one little point or corner of the world how God had euer a Church in the world euen in the corruptedst times a litle remnant of Israel that worshipped him in spirit and truth which things are cleared by genealogie The second and principall vse of genealogie is to manifest the true Messiah vnto the world As 1. to shewe that because God would be appeased in the same nature that had sinned therefore he was true man and not in shew and that his humanitie incarnation and natiuitie should not be obscure his naturall descent is by the Euangelists brought downe from Abraham yea from Adam shewing vs thereby what is the proper end of all genealogie in the Scriptures 2. The nobilitie of his birth and worthines of his parentage and that he was the right heire to the Iewish kingdome 3. The truth of the prophesies concerning him that he was the sonne of Abraham and of Dauid and that the scepter departed not from Iudah till his appearing 4. The blessing wherewith that family out of which he came was advanced and distinct from al the tribes of the earth 5. His humilitie who came of all sorts of men and women publike and priuate poore and rich good and bad that he might be a fit Sauiour of all sorts of men not disdaining to place in
way spreadeth further and further and subverteth the faith of verie many and concludeth that no otherwise then the contagion of the most mortall diseases as the plague or leprosie or such like euen so the infection of Poperie is as diligently to be shunned of all the faithfull This truth out of the mouthes of such two worthy witnesses we may the better beleeue not onely for the strength of arguments they haue vsed as yet vngainesaied by any aduersarie but also in that we haue some of her owne children confessing her the mother of all heresies I will not light a candle to the sunne in the former point but briefly shewe wherein especially they are to be avoided and that for more perspicuitie in two questions Quest. The former whether Popish religion may be tollerated in a countrie professing the truth of Christian doctrine as ours by Gods blessing doth I answer No if by any lawfull meanes it may be banished For beeing an heresie which 1. disannulleth the death of Christ. 2. abolisheth the humane nature of Christ. 3. destroyeth the substance of the Sacraments 4. taketh away the solace of the elect of God 5. the honour of the sonne of God sitting at his Fathers right hand 6. almost all religion all these beeing the expresse words of D. Reynolds and prooued in that thesis it followeth that it may not be suffered in a countrie which can abolish and cast it out For 1. Euery worship must be sutable to him that is worshipped If he be diuine so must it if he be ciuill it must also be ciuill if he be simple pure without mixture so must that worship which is or can be acceptable vnto him 2. We know out of the word that Samaritane worship when men will feare God but worship him according to the rites of the countrie 2. King 17. vlt. was euer hatefull to God who will not haue his feild of the Church sowne with diuerse seeds nor plowed with an oxe and an asse The Iewes meddle not with the Samaritans but must hate the workes of the Nicolaitans And indeed to halt between two to be neither Gods nor Baals is to be of no religion at all and the Church of Laodicea sheweth that the Lord can neuer digest two contraries neuer so well mixed or wisely tempered in matter of religion 3. The approbation and blessing of God on those Kings gouernments and Churches who went through-stitch in pulling downe all the high places as Dauid Salomon Hezekiah But memorable was the worthy act of Iosia who made a couenant before the Lord and called all the inhabitants of Ierusalem the Preists Levites and all the people from the smallest to the greatest and caused them all to stand to it See 2. Chro. 34.31 ad sin But whereas others otherwise good Kings are reprooued and blemished because either they left the high places standing and proceeded not to a through reformation as Asâ— â— Kin. 15.14 Or if they did fully reforme their countrie yet that they did not so zealously hate Idolatrie but that they would enter into league and affinitie with Idolaters as Iehoshaphat Asas sonne Who lifted vp his heart vnto the waies of the Lord and took away the high mountains and groaues out of Iudah But yet Iehu is sent to reprooue him for his societie with wicked Ahab saying Wouldst thou helpe the wicked and loue them that hate the Lord A worthy commendation was it of the Angel of the Church of Ephesus that he could not beare them which were euill Rev. 2.2 4. Consider the danger and hurt in tolerating heresie in these particulars 1. It is a breach of Gods commandement Deut. 29.18 There shall not be among you man woman nor family nor tribe which shall turne his heart from the Lord to goe serue the gods of these nations There shall not be among you any roote that bringeth forth gall and wormwood 2. This mixture layeth open to Gods revenging hand and is called by no lesse title then Rebellion Iosh. 22.17 3. There is most apparant danger of infection for heresie is called in the Scripture leauen and a gangreene and here also consider the weaknesse of flesh which is as readie to be plucked away with euery error of the wicked as the most drie tinder is to receiue the sparkle of fire cast into it Hence also are Idolaters called stumbling blockes snares thornes whippes and destruction See Iosh. 23.13 4. This mixture in religion threatneth ruine vnto Church and Commonwealth it hindreth or corrupteth publicke iustice by partiallitie or too rough and exasperate proceeding it causeth distraction of affections and prepareth to tumults and massacres as the experience of many ages hath taught A kingdome or Church deuided against it selfe cannot stand Which Ieroboam well conceiuing that he might bring the people to vnitie in religion set vp two calues one in Dan and the other in Bethel How both Iewes and Gentiles wickedly resisted Christ and his Apostles vpon this same ground that two diuerse religions were vnsafe in one countrie and long could not continue but the one would eate vp the other the historie of the Gospel and the Acts of the Apostles euidently shew From whom we may frame a good argument that if they were so vigilant to keepe out whatsoeuer might disturbe their errour how much more carefully should the truth be preserued in the puritie of it of all such as haue any care of the continuance of it nay more shall the mention of a toleration of our religion in Rome or Spaine be capitall and should we by connivence at their knowne Idolatrie giue them as good as a tolleration and so strengthen their hopes for an alteration These reasons if I should now in particular applie vnto the Romish Church for the further euidence of them I know better where to beginne then to make an end and should dwell too long on the question which I purposed rather to point at then fully to handle as more largely out of the Scriptures Fathers and councells I easily might But from them all as they lie in one word may be concluded that the toleration of Poperie in a reformed country where it may be cast out is vtterly vnlawfull The second Question is whether Protestants may marrie with Papists Answ. For the right resoluing of this question two things must be considered 1. Whether the person that now professeth Poperie will yeeld to be wonne to the embracing of true religion which if he do then caseth such a one to be a Papist and may be maried withall â—hus Isaac married Rebecca the daughter of Bethuel and Iacob the daughters of Laban who was an Idolater as appeareth Gen. 31.53 On the same condition Boaz married Ruth a Moabitisse woman but who was first conuerted to the Iewish religion And thus the Lord himselfe yeelded vnto the mariages with Heathnish women taken in warre but heauily after a sort and by indulgence but on no hand vnlesse they
deeds denie him but this is not that which is in our question which is of diuersitie in religion and not of infidelitie or hypocrisie where the same religion is professed the former is a barre of marriage but not the latter Obiect But then you will say that such marriages made ought to be dissoluedâ— I answer 1. that marriage is an externall thing and properly hindereth not faith and saluation of it selfe and 2. that it is not against christianitie to keepe contracts made with Turks and heathen 3. Besides in the Apostles dayes the faithfull beeing married to an infidell he was not to put her away 1. Cor. 7.12 if she would abide with him But as M. Zanchius after he had learnedly discussed this question and propounded reasons out of the Scriptures Fathers Councels and ciuill lawe that such mariages ought to be disanulled yet doubtfully leaueth it to the iudgement of the Church so will not I be too bold in defining this great question Vers. 11. Knowing that he that is such is peruerted and sinneth beeing damned of his owne selfe Hauing in the former verse shewed both the persons to be proceeded against called heretikes and the manner of proceeding against them namely after once or twice admonition to auoid them Now in this verse our Apostle discendeth to giue some reasons of this seueritie which are two in number First he is such a one as is subuerted or turned off the foundation Secondly he wittingly and willingly spurneth against the knowne truth sparkling and shining in his conscience and therefore is remedilesse and desperatly incurable For the former By beeing peruerted or turned off the foundation is not to be meant any falling off from the foundation of Gods election which abideth so sure as that not any one of Gods elect shall euer fall away as Hymencus and Philetus did but a falling off from some fundamentall points of Christian religion held and maintained by the Church whereof this partie yet seemeth a member As for example The maine foundation aymed at in the writings of the Prophets and Apostles is to teach that Iesus Christ God and man is the alone and perfect Sauiour of his Church and whosoeuer teacheth or holdeth any doctrine tending to ouerthrowe either of his natures or anie of his offices he is truely said to be turned off that foundation Againe the maine grounds of all our religion for matter either of faith or manners are the commandements of the law and promises of the Gospel and whosoeuer either directly or by direct consequent ouerthroweth any of the commandements of God or articles of our faith he is truly said to be turned off the foundation Now this cannot euery error in religion doe For to keepe our Apostles allegorie comparing the profession of religion to the building of a great house some errors are lesser and as it were besides the foundation such as may be thought as the breaking downe of some window some greater as the breaking downe of some side of the house and yet the house standeth although much defaced But some are such as ouerturne the whole house and rase the verie foundations of all such as is the doctrine of iustification by workes which point alone putteth men quite out of their estate in Christ and shutteth them out of the kingdome of heauen Gal. 5.2.4 Whence might be obserued how needfull a thing it is for euery one to be well grounded in points of Catechisme which is a thing most dangerously neglected by the most and beeing so grounded to looke well to themselues least they be turned off from them and so depart from the holy commandements for thus the end of such would be far worse then the beginning But we will come to the latter degree of this sinne Hee sinneth beeing damned of himselfe that is he wilfully sinneth or addeth sinne to sinne not only by maintaining an errour but 1. against the light of the word shining in his conscience 2. against the wholesome admonition of his faithfull pastor yea and of the whole Church the voice of which he will not heare 3. euen against besides other convictions that of his owne conscience whereby he is resolued to take part with the wickednesse of his heart and persist an heretike in his heresie This man if he had no other iudge is iudged and condemned of himselfe and sheweth that he is damned of himselfe Obiect But there is no man so monstrous and gracelesse that will persist in error against the light of his conscience Answ. Yes and this commeth partly by the naturall impuritie of conscience which can excuse not only intentions vnwarrantable but euen sinnes committed against the law As in the young man Mar. 10.20 who boasted that he though he had liued in the breach of all had kept all the commandements from his youth and 2. partly by the increase of that corruption through a sencelesse numbednesse and vnfeelingnes which springeth from a custome of sinne and 3. especially by the iust iudgement of God who striketh them with a reprobate sence by withdrawing euen the very light of nature from those who would faine put it out or deteine it in vnrighteousnesse and by deliuering them vp to strong delusions that they might beleeue lies who would not embrace the truth in the loue of it Now he that is such a wilfull offender and knowne so to be must be auoided But it is hard will some say to know any man thus to sinne Answ. Because we speake not now of the iudgement of certaintie which is proper to God whereby he alone can iudge of the finall estate of a man but only of the iudgement of humane wisedome which is giuen to the Church who iudgeth only for the present by the present fruits it is not so hard to doe for such a man hath beene brought to conference to the tryall of the Scriptures to the analogie of faith and to the admonition of the Church by which his reasons haue bin refelled his iudgement informed his conscience conuinced himselfe forewarned of his danger but he obstinately hath refused all these good meanes and persisteth in his error Where note 1. What patience the Lord vseth in his iust proceedings euen against the worst men whom he will not haue condemned nor cast out of the Church vpon suspicions or surmises no nor presently after an open sinne is committed but their must be a time between wherein the Church must rightly informe her selfe that she may know the nature and degree of the sinne before she turne her to any censure or sentence Yea and further the sinne beeing apparant she must not reiect any till all good meanes of reclaiming haue beene in vaine vsed Which may teach vs that to heape or hasten excommunications ipso facto or as it is often before the partie can come to the knowledge or suspition of any such proceeding is to swarue from the rules of the word and those weightie
shamefull thing it were to marrie a wife in hope to beget children by another mans helpe what an equall thing it is that he who doth not his dutie in his owne person but by a deputie should also goe to heauen by a deputie but not in his owne person as merily and wittily Iodocus a famous French preacher witnessed by Espenceus From all which I may conclude this reason with the words of a Papist that seeing neither nature is the principle or ground of nonresidencie for that is contented with a little nor yet grace which is contented with lesse therefore the corruption of the heart of man is the cheefe counseller and perswader vnto it Neither is his reason to be neglected for though a man saith he dare liue a nonresident yet would he not willingly die one And as for the matter of substitution whereon the whole frame of nonresidencie is set as on a foundation he saith he seeth not why one man might not haue as well an hundreth liuings as one by this plea for he might get substitutes inough neither doth he see any reason but women might also be capable of Church liuings by this plea as well as men for they also might performe the duties by substitutes But I remit the reader to the author as also to other of our later Diuines who haue largely and learnedly handled the same argument 5. We may adde hereunto the example of the Preists vnder the law who were fixed in their courses neere the Temple and had their chambers and roomes adioyned vnto the Temple that they might waite on their offices and be readie for their seruices and there is no reason why the Ministers of the Gospel should not now as diligently waite on their office as they vnder the law vnlesse we will say that the standing Ministerie of the new Testament is not so necessarie not so certaine as that walking Ministerie of the old Let Ministers therefore see that the occasions of leauing their flockes for a time be vrgent and weightie not pretences proceeding from couetousnesse nor ambition nor any other sinister respect neither let them dare to remooue themselues no not for a while but for some occasions which are more necessarie then the attending of the flocke for howsoeuer they may shroud themselues by the protection of humane laws yet in the court of conscience only such necessary and weighty occasions wil beare plea and giue a man leaue for a time to be absent 2. As it must not be a small matter that must draw a Minister from his charge so if such weightie occasions fall out as require the gifts of some men to be otherwise employed for the time for the greater good of the Church then in his priuate charge then we see what must be our rule If Titus be remooued an Artemas or Tychicus a faithfull and furnished man must be sent in his roome that while the whole bodie is cared for no particular member be lost or neglected Where also great and noble men may be put in minde what a grieuous sinne they bring vpon themselues when they call Ministers from their charges into their houses or vnto the seas or any such employment and in the meane time neglect to prouide sufficiently for their flockes and the sinne is the greater in that they might be ordinarily better serued by such as haue no charges and why should they not rather send to the Vniuersities then to the Churches if they did not chuse to wrong them both when as yet no necessitie vrgeth or forceth them hereunto Vers. 13. Bring Zenas the expounder of the lawe and Apollos on their iourney diligently that they lacke nothing In this verse is contained the second priuate busines which is enioyned Titus commanding him that he should set forward on their iourney both Zenas set out by his profession an expounder of the law and Apollos and this he should doe 1. by accompanying them in some part of their way and 2. by prouiding that they wanted no necessarie for their long iourney being to saile from Creta in Grecia For the persons of Zenas and Apollos they were Apostolike men of notable gifts for the Ministerie The former is here said to be by profession an expounder of the law that is of Mosâ—s lawe as is most likely rather then the ciuill lawe but howsoeuer he was not like our lawyers he ioyned himselfe with Apollos and was a poore man and had wanted but for the churches contribution For Apollos we reade of him Act. 18.24 that he was borne at Alexandria that he was an eloquent man mightie in the Scriptures and feruent in the spirit yea so powerfull in his doctrine as that of some he was accounted not inferiour to the cheife Apostles for as some said they were Pauls so some cleaued to Apollos as other some to Cephas and therefore both of them were worthy to be respected by Titus who therefore must performe vnto them this part of Christian curtesie to lead them forth on their way Doctr. Whence note that Christianitie hindreth not but commendeth and enioyneth ciuill curtesie and all kinde of humanitie For 1. whatsoeuer pertaineth to loue and good report that must beleeuers thinke on and doe Philip. 4. Secondly the wisedome which is from aboue is gentle peaceable full of mercie and good fruits Iames. 3.17 Thirdly those many commandements that Christians should salute and greete one an other and that with an holy kisse 1. Thes. 5.26 called by Peter the kisse of loue vsuall in those East countries by which outward testimonie they declared mutuall loue and kindnesse Fourthly outward curtesie is a necessarie vertue euen for the maintaining of the bond of Christian peace yea availeth much for the nourishing and encreasing the communion of Saints and societie with Gods people Fifthly how disgracefull a thing were it for the profession of Christ that such as professe faith in the Lord Iesus should shew themselues inhumane or hoggish who should be as lambes and little children for such are they who haue entred into the kingdome of Christ as the Prophet witnesseth Let this point therefore be well thought of that as faith and loue cannot be separate so must good conscience and good manners goe together Now for this speciall branch of curtesie to bring the seruants of God and the Church on in their iourney it is from an inferiour to a superiour a dutie of honour as we see in Barzillai 2. Sam. 19.36 who would go ouer Iordan with king Dauid set him so farre on his way to Ierusalem then returne back to Gilead And of the equall to the equall it is a dutie of kindnes and towards the teacher of both and as it seemeth was verie common among beleeuers in the Apostles times Thus we read how the Elders of the Church of Ephesus accompanied Paul to the ship Act. 20.38 so the disciples whom he found at Tyrus with their wiues and children accompanied
the first condition of any good worke that the worker must be a beleeuer in Christ. For 1. make the tree good and then the fruit will be good he must be a man that hath learned by the doctrine of the Gospel to doe a good worke as the words of the verse imply 2. the heart the fountaine of all actions is naturally corrupt with originall sin and the members are weapons of vnrighteousnesse and therefore before the heart be purified by faith the best actions passing through our vnderstandings wills affections and parts can no more auoid tainture and pollution then can the sweetest water running through a muddie channell or the purest liquor standing in a fustie vessell 3. He that being an vnbeleeuer hath not the sonne neither hath the spirit of the Sonne and consequently cannot send forth any fruites of the spirit the Sonne hath not set him free but he is bound hand and foote and not able to mooue in any one action of spirituall life 4. Hee that cannot pray by the spirit cannot bring forth any worke truely good nothing can be done without prayer the Lord must giue strength the will and the deed he must teach vs to worke set vs in and hold vs on in working he must giue it successe and blessing and make it fruitfull to our selues and others and without the prayer of faith nothing of this is obtained 5. Without faith it is impossible to please God for to euery good worke are required many actions of faith For 1. generall faith must make and warrant it good in the matter and know it to be commanded or allowed in the word for that is a good work which God will haue done and good intentions if they roue without a word make nothing good 2. Speciall faith must know the action to be good in the worker renewed in part and accepted in Christ who couereth the spots and imperfections of the worke for the Lord first respecteth the person and then the worke first Abel and then his sacrifice 3. Faith looketh that the worke be good in the endes of it a bad end spoileth the best action Now the right ends of a good worke are 1. Gods glorie for as all riuers goe out of the sea and returne againe into the sea so all good actions as they come from God so they tend vnto him againe be they the least and lowest euen eating drinking or what soeuer else all must be done to the glorie of God 2. The good of our brethren and edification of men for this end Christians must make their light to shine abroad before men and the whole law is fulfilled in this one word Thou shalt loue thy neighbour as thy selfe 3. The exercise of our owne graces by doing our owne duties to God and man not selfe-pleasing profiting praise feare shame or such other sinister ends as sway with the vnregenerate but as is the end of the commandement so must it be of our obedience which is loue out of a pure heart and faith vnfained 1. Tim. 1.5 4. Faith will prouide that good actions be compassed by good meanes we may not doe euill that good may come of it It was Rebecca her sinne to draw the promised blessing vpon Iacob by deceit and Lots infirmitie to seeke deliuerance from the Sodomites by prostituting his daughters And though sometimes bad meanes succeed and the Lord by an ouerruling power bring light out of darkenesse yet is there alwaies iust matter of mourning and humiliation 5. Faith will haue respect to good circumstances as times places persons c. the fayling wherein often blemisheth most bewtifull actions and cause them to miscarie and prooue vnsuccesfull In a word faith in the heart is most carefull to doe good things well and because it knoweth that when it hath done the best it can yet all that seruice is vnprofitable it claspeth fast hold vpon the righteousnesse of Christ and will be found in that righteousnesse which is by faith in him Phil. 3. And therefore as for all other so for this good worke of beneficence and loue to the Saints the Apostle wisheth Titus to goe to beleeuers with whom he might be bold as who had receiued a spirit of effectuall faith working in obedience to God and loue to Gods people and could not suffer them to be either idle or vnfruitfull in the worke of the Lord. Well knew the Apostle that to haue sent him elsewhere on this errand it had bin but the losse of both their labors here he knew he should speed or no where So as we may conclude this point with that speach of Augustine where faith is not no good worke can be The third point in the precept is that these good works must be shewed forth for necessarie vses why Christians should shewe forth good workes I haue formerly shewed in handling the 8. verse of this Chapter and therefore will come to declare what are the necessare vses in generall of such good workes as are here called for And here we must know that the Romish Church hath not more boldly then blasphemously pretended many necessarie vses of good workes which the Scriptures neuer intending to set them vp in the place of Christ are far from acknowledging a tast whereof I haue giuen in a fewe positions which are stiffely defended by the pillars of that Church As 1. That good workes prepare a man to his iustification whereas the former point shewed that a man must be a iustified person before he can doe a good worke 2. That they doe iustifie the person of the worker before God notwithstanding the Apostle saith that by the workes of the Lawe no flesh can be iustified 3. That they make men more iust by a second iustification which distinction of the first and second iustification is a dreame of their owne not grounded in the Scriptures nor once heard of in the Church at the least fourteene hundred yeares after Christ and his Apostles 4. That they satisfie Gods iustice for temporall punishment 5. That they merit heauen yea a greater degree of glorie in heauen 6. That they purge away sinnes 7. That they apply Christs merit to purge them 8. That they merit at Gods hand for ones selfe and others 9. That they free from purgatorie paines 10. That a man may raise his trust in God from them All which with many other blasphemous tenures of this kind directly thrust Christ from his throne and make him but halfe a Sauiour at the most and consequently no Sauiour at all It would draw this point further then would well fit a commentarie to dispute here these positions with them and therefore intending our busines in hand and taking the mention of such hereticall blasphemies in this auditorie to be no small refutation we come to those necessarie vses which are warranted by expresse Scripture yea and thence commended vnto vs both in regard of 1. God 2. our neighbour 3. our selues
Tim. 1.14 Hold fast vnto it Habac. 2.18 Cusanus Canon law a fitter rule for the Popish religion then Canonicall Scripture Isa. 8.1.16 Ier. 19.2 Luk. 16.29 Rom. 1.2 Act. 26.26 People must attend to the faithfull word Hold it fast as the euidence of saluation Be thankfull for it Testifie this thankfulnes The word is euery way fitted for the instruction of the faithfull Reasons 1. Cor. 12 7. cap 14.3.4 Eph 4.11 Heb. 4.12 There is no learning to this to edifie withall The sâ—â—plest ought to be experâ— in the Scripture beeing fitted to their capacitie Wisdome is easie to him that will vnderstaÌ„d I may point with my finger but I cannot giue the eyes to see what I point at Aug. prolog lib. de doct Christ. No imperfection or want in the Scriptures 1 â—om lib. 3. cap. 3.4 1. â—om lib. 3. cap. 1.2 Pro re nata Adoro plenitudinem scripturae Tertull. cont Hermog 2. Pet. 1.19 Some things in Scripture difficult how and why The sunne is seene by his owne light 1. Tim. 6.3 Who be the teachers of holy doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctr. Euery man must become a learner of this doctrine Heb 6.1 An examination whether we haue beene as fit to learne as this doctrine is fit to teach 2. Pet. 1.8 cap. 3.18 The men of God in speaking of the word haue euer set some marke of excellencie vpon it Reasons As men seele the word in their hearts so their mouthes speake of it Gen. 17. Scripturas non simpliciter id est ad esse ecclesiae sed ad bene esse soluÌ„ necessarias nec tamen sufficientes disputat Bellar. de verbo dei lib. 4. cap. 4. What to iudge of the Popish spirit speaking basely of the Scriptures Ministers must set an edge on their doctrine by exhortation Pectus facit disertos People must endure the word of exhortation see also Coloss. 1.4 collat with 3.14 Then is exhortation powerfull when it is grounded on wholesome doctrine Act. 13.46 Ministers must resist resisters of the truth Notes of him that resisteth the truth Eph. 5 1â— Prou. 25.12 Act. 4.2 Isa. 66.2 A minister ought to be a man of knowledge Ezra 7.6 2. Cor. 3.6 Deut. 33.10 1. Cor. 12.8 A dumb minister cannot be Gods messenger Act. 8.31 Ier. 15.2 If darknes be in the mountaines it cannot but be in the vallies Chrys. Hose 4.1 vers 4.5 2. Chr. 15.3.6 The Scriptures furnish a man excellently to euery ministeriall dutie 2. Tim. 3.16 17. Matth. 21.16 Act. 26.22 Act. 18 24. Veritas index sui obliqui The Scriptures make the Ministers mouth a sharpe sword Isa. 49.2 The vaile is ouer the heart of the Papist not ouer the Scriptures Aug. epist. 2â—3 Error in life commonly a ground of error in doctrine 2. Thess. 2.10 Reasons 2. Pet. 2.1.10.12 Act 13.8.10 3. Ioh. 9. No maruaile if many ministers resist the truth for many are disobedient Rev. 3.2 2. Cor. 11.25 They spend much labour in vaine who are disobedient to the doctrine themselues teach Ier. 3.15 Praecordia False teachers deceiue mens minds 4. waies Three properties of error The best fence against false teachers Vt poena peccati non vt pectatum 1. Tim. 4 1. 2. Tim. 3.1 Deut. 13.3 Gal. 2.7 Rom. 15.8 Matth. 15.24 Vse and ends of circumcision Heb. 10.1 Heb 9.22 Gal. 3.28 Gen. 17.10 Luk. 1.42 Ier. 21.21 Coloss. 2.10 Gal. 5 2. The greater the danger the plainer must be the reproofe 2. Tim. 4.14 Conditions of plaine reproof three Sundrie plaine reproofes condemned Iob 41.10 The Archseducers of the people of God Popish teachers their successors prooued Ier. 23. The holding of whole Poperie cutteth off a man froÌ„ Christ. Iam. 2.21 cap. 3.5 Philip. 3.2 Poperie ought not to be tolerated where it can be abolished Gregor de Val. Populus Christianus tenetur obsistere arctissimo conscientiae vinculo extremo animarum periculo si praestare rem possit Creswel Haeresi nunquaÌ„ decrit ratio cap. 3.11 2. Tim. 2.14 Faithfull teachers must timely oppose themselues against seducers 1. Tim. 3.9 Haec si non possis ne sis Episâ—opus Theoph. It is rather to be wished then hoped that all ministers should be of one mind Ier. 1.18 Matth. 10.34 Matth. 3.12 Act. 18.17 1. Cor. 15.14 Gal. 2.21 Whether a maÌ„ may be saued that erreth in a fundamentall point Aliud est non credere aliud nolle credere Implicite praeparatione animi Many are called few are chosen Ruth 1.14 Iob 41. Many set out of Egypt who neuer come at Canaan Seducers secretly inâ—ect creepe into houses Iude 3. Matth. 23.14 2. Pet. 2.2 Iesuitical frogs creepe into euery blind corner Why God suffereth such hurtfull men Reasons Deut. 13.3 Error is exceeding infectious 2. Tim. 2 1â— Matth. 16.22 Gal. 2.13 Mâ—sters of families must keepe out popish profane pâ—rsons if they would not haue their houses infected An heart set vpon gaine will feed it selfe by falshood Micha 3.5.11 Ezek. 13.18 19. 2. Pet. 2.3 2. Cor. 2.17 Multo aequanimius deceÌ„ millium animarum ferunt lacturam quam decem solidorum Nicol Clemangis de Pontif. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A minister may be plaine in his reproofe Isa. 1.21 Exhibete vos matres fovendo patres corripiendo extendite vbera sed producite verbera Rom 9.1 A minister must be wise in his plainnes Hest. 4.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 palam â—ario 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud veteres fuerunt fanorum antistites interpretes oraculorum teste Festo Cicero What kind of prophet was Epimenides 1. Sam. 19.20 2. king 9.1 Differences betweene the Prophets of God and the Prophets of the Gentiles Numb 12.6 Rev. 1.10 Dan. 8.27 The Gentiles had their prophets so called to witnes against their impiâ—tie So Bucer said of Seneca Rom. 2.14 The Lord hath a number of witnesses against hypocriticall and profane professors of Christ. Witnesse that worthie booke Catalogus testium veritatis Not simply vnlawfull to alledge the saying of a prophane man in a sermon Reasons Foelicià s oppugnabunt propugnabunt qui in Gentilis sapientiae xâ—sto spatiis aliquot confectis ad sacram hanc militiam veluti tyrocinio quodam proluserint Tilenus Iulian forbad the Christians the reading of heathen Poets and Orators least they shold alledge their authoritie against the heathens For saith he they thrust vs through with our owne fathers Cautious in such allegations 1 Cor. 2.17 Non in coetu ecclesiastico Augustine confesseth that while he continued in the pride of his heart he disdained the holy Scriptures and thought theÌ„ nothing to the eloquence and knowledge he found in the bookes of the heathen as Tullie and others but after he saw himselfe he knew also that all humane eloquence Philosophie in coÌ„parison of theÌ„ were no better then bladders stuft with wind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. Falshood in word and deed condemned by the light of nature They