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
himselfe and the people of his daies whome he would not suffer to rest in farre more knowledge and proper faith then this we haue in hand how vrgeth he the Colossians that hauing receiued a tast of the true knhwledge of God nay euen a kind of stedfastnesse in the faith of the Lord Iesus yet here they should not make any staie but proceed on to the full assurance of vnderstanding in all the riches of it to know the mysterie of God yea to be further rooted and built and stablished in the faith of Christ and neuer to giue ouer till they come to be compleate in him which how they can stand with that Popish position a weake eie may see The like of Peter 2. Pet. 1.12 And 2. wauerers in religion and vnsetled persons in their profession may hence be informed to iudge of themselues and their present estate We heare more then a few vttering such voices as these There is such difference of opinions among teachers that I know not what to hold or whom to beleeue but is not this openly to proclaime the want of faith which is not only assuredly perswaded of but certainely knoweth the truth of that it apprehendeth The iust man we know liueth by his faith but this is to withdraw himselfe to perdition Let not therefore such wauering minded men looke for portion in Christ whose followers and disciples can professe vnto him Master thou hast the words of eternall life and whether shall we goe And though all men forsake thee yet we will die with thee before we denie thee Our precept is that if an Angel from heauen should come and bring another doctrine so setled and stablished our mindes ought to be in the present truth we should hold him accursed But lamentable it is that Angels from heauen need not come to preuaile against the truth for let but a blinded Papist come from Rome broach his vessell and in effect affirme that all the Apostles were deceiued in their doctrine a number of Protestants may soone be turned to another Gospel the experience whereof hath brought swarmes of Iesuits and Seminaries among vs to the poysning not of a few 3. If the elect are brought to the faith by the acknowledging of the truth then after long teaching and much meanes to be still blinde and not to see the things of our peace is a most heauie iudgement of God for here is a forfeit of faith and saluation Here indeede is the voice of Christ but here are not sheepe of Christ that heare it here is the glorious light of the Gospel shining but here are none but Infidels the eyes of whose minds the God of this world hath blinded that they cannot behold it here is the annointing offering to teach all things but here are not they that haue receiued him here is spirituall meate but here are not spirituall men to feed vpon it for if any thinke himselfe spirituall let him acknowledge the things deliuered to be the commandements of the Lord which who so doth not he is stil in the snare of the deuil farre from repentance prisoner to doe his will Whence are all our plagues in the Church in the land but for want of not acknowledging the truths which haue bin clearer then the sun to our eyes and how iust is it that such as will not know the voice should know the hand of God and that whome the vocall word cannot reclaime the reall word of the Lord should ouertake Thirdly whosoeuer in truth entertaine the Doctrine of the Gospel the hearts of such are framed vnto godlines For herein this truth taketh place and preheminence aboue all other truths and writings in that it doth not only inlighten the vnderstanding but also in that it fashioneth the heart vnto that which it teacheth nay herein this doctrine farre excelleth that of the law of God which is indeed a lanterne to direct and teacheth what to doe by enforming the minde in the seuerall duties of it but giueth no power to the performance of any of them but this truth besides the shewing of the dutie conferreth strength acceptably to do it for it conuerteth the soule More plainely we reade of a twofold law but in substance the same 1. the law of God 2. the law of Christ. The former is an old commandement prescribing loue the latter a new commandement prescribing loue also The newnes of this commandement then standeth not in any new matter and substance of Doctrine but in this new manner of deliuerie and propounding in that the law commanded loue but gaue no strength to performe it it writeth it selfe onely in the fleshly tables of the heart and so in the flesh it cannot be fulfilled but in the Gospel with this commandement of loue goeth in beleeuers the giuing of Christ and the gift of faith whereby they are enabled in the performance of it whence also the Apostle Iohn calleth it both an olde doctrine namely in regard of the substance of it and a new doctrine not as latter in time but in respect of that effectuall power of renewing the soule which accompanieth it and maketh the doctrine effectuall to the beleeuer it beeing the quickning spirit which reformeth the minde informed In like manner doth our Apostle elsewhere oppose the euidence of this doctrine to the vailed knowledge of the law and ascribeth vnto it two things aboue that which the law affoardeth 1. a clearer illumination We behold as in a mirror the glorie of the Lord with open face 2. reformation of heart and life and are changed into the same image from glorie to glorie which is the end of the former enlightning vnto which the law could not lead vs which letteth vs see indeed some part of the glorie of the Lord but cannot change vs as this into that we see And as the propertie of this truth is to renew men by the knowledge of it to his image that did create vs so whosoeuer haue learned Christ as the the truth is in Christ he hath cast off the old man and is renewed in the spirit of the minde This knowledge leaueth not men in vaine speculation but leadeth forward euery Christian towards his perfection 2. Tim. 3.16 Vse 1. If this be the preheminence of the word to frame the soule to true godlinesse then is it a matter aboue the reach of all humane learning and therefore the folly of those men is hence discouered who devote and bury themselues in profane studies of what kind soeuer they be thinking therein to obtaine more wisedome then in the studie of the Scriptures But in forsaking the word of the Lord what wisedome is there and what is their gaine more then that by the iust wrath of God vpon them they are commonly turned into that they reade liuing in open profanes or else at the best are but ciuill men without religion or good
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 a word in season require a learned tongue how much more doth the whole office require an Ezra a man prompt in the law of the Lord a workeman indeed and such a one as need not be ashamed And can we thinke that the Lord sendeth any other doth he vse to send a message by the hand of a foole surely if he send any he maketh them first able Ministers of the new Testament not of the letter but of the spirit In the old Testament if he raised vp any extraordinarie persons vnto this worke what spirit what power what deepe vnderstanding what resolution manifested they as that they seemed rather pettie Gods then men both in the exact knowing although by reuelation and making knowne things meerely to come as also in the powerfull resisting of sinne euen in Kings themselues and the greatest vpon earth Such were Moses Elias Isay Ieremie c. If ordinarie Ministers they also are first fitted yea though they were but inferiour Levites and Priests both to be the peoples mouth vnto God to put incense before the Lord as also to be Gods mouth to the people to teach Iacob Gods iudgement and Israel his law But if high Preists they must be such as whose lips must preserue knowledge and such as who can resolue the people when they seeke vnto his mouth in the difficult cases of the law of God for he is the messenger of the Lord of hosts Mal. 2.7 In the new Testament accordingly if the Church haue need for a time of extraordinarie Ministers such as are Apostles Euangelists euangelicall Prophets such are raised and to such is giuen by the spirit the word of wisedome that is a more excellent reuelation and more speciall and immediate instinct and assistance of the spirit together with more eminent authoritie in explaning the mysteries of Christ. If ordinarie Pastors bee raised by God by the same spirit is giuen to them the word of knowledge that is by diligence in the Scripture they obtaine such knowledge as that they are able to make Christ knowne vnto others although they be farre inferiour to the former Where this word of knowledge is wanting that commission is not sealed from God The Eunuch could reade well enough euen as many among our people can and yet he could not vnderstand without a guide and how could he haue been a guide vnto him except a blind guide that could doe no more then himselfe could namly reade perhaps without vnderstanding also God sent him no such guide but a Philip a mightie man in the Scriptures and full of the power of God Vse Let euerie man whom this doctrine concerneth examine hereby the truth of his calling whether he hath receiued the word of wisdome or no which finding he shall boldly say with Ieremie of a truth the Lord hath sent me and runneth not before he be sent 2. It is a great motiue to thankefulnesse wheresoeuer such able Ministers are planted where God giueth learned tongues that can exhort according to wholesome doctrine learned Ezraes skilfull in the lawe of the Lord eloquent Apolloes mightie to convince by the Scriptures the gainsayers Whereas pitifull is their want who in this regard are as men cast out of Gods sight wanting the blessed meanes of an able ministerie for in such places godlinesse must needes be vnperswaded vice vnresisted truth vntaught falshood vnconvinced there people cannot but lie open to become a pray to the deuill a spoile to his wicked instruments a shop for all wicked practises In such places seducers and wicked Iesuites the verie heads to imagine and hands to execute all mischiefe lurke as in the vaults of safe conduct practising daily to withdrawe men from alleagiance to our heauenly and earthly Gods and Kings such soiles lie vnder the heauie wrath of God as to whome no sinne commeth amisse If there be no knowledge of God in the land needs must there be varietie yea an inundation of most fearefull sinnes and consequently of heauie iudgements into which both Prophets and people who haue sinned together shall fall together for where vision faileth people are nakedly laid open to all the curse of God and when Israel had beene a long season without the true God without the Priest to teach and without the lawe no meruaile if there were no peace to him that went out and in implying both these points that without true teaching without the true God and without God without peace and blessing Oh that men therefore could prize the blessing where it is and so bewaile it where it is wanting as that by all good meanes they labour the procurement and presence of it Doctr. 3. All this abilitie in the Minister must be had out of the Scriptures seeing the Apostle affirmeth that by holding fast the faithfull word he shal be able to both these maine works of the ministerie In like manner our Apostle teacheth Timothie not onely in generall how the Scriptures are able to fit the man of God to euery good work of his ministerie but reckoneth vp also all the particulars of his dutie that no man might doubt but that it fitteth him vnto all And indeede the Scriptures are a rich treasurie which affoardeth abundantly things both newe and old he that would read the writings speeches and doings of the auncient fathers let him reade the Scriptures diligently they be a storehouse wherein a man may furnish himselfe vnto all 1. doctrine all of it beeing written for our instruction 2. vnto all consolation for through the comfort of the Scriptures we haue hope and Dauid affirmeth that if he had not found comfort in the lawe he had perished in his trouble 3. vnto all resolution of doubts by which alone Christ himselfe resolued the case of diuorce Math. 19. and the Sadduces in the case of the resurrection Mat. 22. 4. vnto all strength in temptation by which sword of the spirit alone Christ vanquished all Satans assaults Mat. 4. 5. And for the other branch of conuincing the aduersarie The Scriptures are fitly compared by the auncient vnto Dauids scrip whence he fetched out the stone wherewith Goliah fell vnto the ground they be the onely hammer of heresies Whatsoeuer controuersies Christ and his Apostles met withall they brought the deciding of them vnto the Scriptures although they might haue otherwise confuted falshoods and by their miracles haue confounded their aduersaries When the Priests and Scribes disdained Christ because the people sung Hosanna vnto him he presently prooueth his diuinitie out of the Scriptures So Peter prooued out of the Scriptures Act. 2. and 3. and Paul euerie where that Christ was the Messiah and Sauiour of the world out of Moses and the Prophets Apollos was a man eloquent and mightie in the Scriptures but not by his eloquence did he mightily and with vehemencie confute the Iewes but shewed by the Scriptures that Iesus was the Christ. Vse
neither apprehend conceiue nor iudge of the truth propounded or the practicall facultie included in the conscience seeing this dependeth vpon the former it must also be polluted the which two faculties if they be depraued and vitiated that is if the vnderstanding be blinded and the conscience led by such a blind guid how can it be but the whole man should sinke downe in the puddle of all impious impuritie That is the scope the sense and meaning followeth To the pure all things are pure In this former branch of the verse three generall points are to be considered 1. Who are meant by pure persons 2. How all things are pure or impure 3. How all things are pure to the pure To answer the first question we must finde out what puritie both for kinde and degree is here meant All puritie is either in the fountaine or thence deriued The former is the most simple perfect and immeasurable puritie in the creator the latter is some darke image and shadowe of the former in the creature according to the measure of it so long abiding with it as it cleaueth vnto him or he vnto it The former is not meant but the latter which is of reasonable creatures either angels or men differing indeede in degree according to their capacitie but not herein that before the fall of either it was a puritie mutable in them both But to drawe to our Apostles subiect this puritie is not now considered in the Angels but in man Neither is it that puritie which we had in our innocencie for though then we were purer then the Nazarites of Ierusalem who were purer then the snowe and whiter then the milke yet by our captiuitie vnder sinne our visage is become blacker then a coale But a puritie of an other qualitie such a one as is renewed vpon vs by the Lords beholding vs cleauing vnto vs not that shining spotles purity which we had while we were able to behold him cleaue vnto him This puritie then is not set in vs by nature but made ours by grace and beeing the puritie of our Mediator is imputed vnto so many as shal stand righteous in the sight of God the Father The persons therfore here called pure are such as by faith are set into Christ by whose blood they are iustified and by whose spirit through the meanes of the word that immortall seede of regeneration they are sanctified and reserued vnto life euerlasting And hence to both these is the purifying and cleansing of sinners ascribed in the Scriptures 1. Faith not onely as a hand laieth hold on all Christs righteousnesse to make the sinner stand iust before God but inwardly by little and little purifieth the heart causeth that puritie to breake out to the eies of others as well as our selues And 2. for the word in Ioh. 15.13 Now are ye cleane through the word I haue spoken vnto you Quest. But how can such persons be called pure seeing the Lord findeth no puritie in the Angels themselues and how much lesse in those who dwel in houses of clay and besides Paul euen a regenerate man exclaimeth that he knewe no good by himselfe Answ. That place of Iob denieth not puritie to the Angels simply but onely comparing theirs with Gods it is as a little streame yea a droppe to the ocean which is nothing in comparison And for that of the Apostle it was with him as it is with other beleeuers who are able to discouer more drosse then gold in themselues and therefore neither he much lesse ordinarie and common Christians can be called pure of the greater part but onely of the better Hence is it that though beleeuers haue receiued the spirit but in weake measure yet are called spirituall and beeing farre from perfection are yet called perfect not by that legall perfection which is entire in all the degrees but that Euangelicall which bringeth all the parts forward towards those degrees Nay more Christ himselfe calleth his loue all faire and saith there is no spot in her yea as pure as the Sunne as faire as the Moone and to his Apostles that they were all cleane euerie whit saue Iudas 1. because by faith euerie member of the Church laieth hold vpon Christs most absolute puritie 2. the spirit of regeneration hath washed euery part although in part onely nor so cleane as it shall be yet so as that perfect puritie is sealed assured to the soule by it 3. the Lord doth account euerie such beleeuer pure euen for the present imputeth neuer a spot vnto them but reputeth in his Christ all faire 4. hath promised them that for time to come they shall become so absolutely cleane as though they had neuer beene defiled Doctr. The estate of a Christian is a most honourable estate because his person is pure in the sight of God euen whilest he liueth here vpon earth And this cannot otherwise be seeing such a one beeing predestinated vnto life is also iustified and sanctified by the former of which a sinner is perfectly freed from the guilt and curse of sinne and by the latter imperfectly and in part from the reliques and seruice of sinne the former in that the blood of Iesus Christ sprinkled vpon his conscience cleanseth him from all sinne the latter in that the spirit of sanctification washeth his heart with pure waters vntill it be cleane Now whereas some may thinke they haue inough confessed to endite sincere Christians of blasphemie or heresie at the least as hauing opinion of their owne puritie with a Pharisaicall despising of others saying with the Iewe stand aloofe for I am more holy then thou or with the Pharisie Lord I thanke thee I am not as this man c. let them know that we teach and true beleeuers hold that their puritie is neither their owne nor so in their owne account but onely in regard 1. of Gods washing of their robes in the blood of the Lambe and 2. of his gracious acceptance of them so washed as pure and cleane Farre is the true beleeuer from the damnable conceit of the Catharists whome in our language we tearme Puritans who following Novatus his heresie were also called Novatians who thought that the life of a iust man is to be made vp without sinne spot or wrinckle or else the Church could not be made vp of them Farre also from that accursed doctrine of the Papists who are indeede Puritane heretiks and the right successors of Iovinian Ebion Pelagius in that they affirme that in the regenerate after Baptisme there is nothing which hath the reason of sinne or which God can hate that they are able to fulfill all the commandements yea and doe more then so that they haue deuout men and women that can merit life eternall for themselues and others that men may must expect their saluation from an inherent righteousnes Why should we not then abhorre these
better by it we must be led to loue him more for his goodnesse and a shame it were that this bountifulnesse of God should not lead vs vnto repentance Besides none are partakers of it but such as being borrowers become seruants vnto the lender for although the Lord be boundlesse in all bountifulnes yet is he not so regardles in conferring it as that he looketh not for answer of loue for loue and if he be kinde to the vnkind what is it else but the heaping of coales on the heads of those who are in fitting to destruction for any man then thus to reason God is full of goodnesse and abundant in mercie and therefore I will doe as I list it is the abusing of his patience and the treasuring of wrath against the day of wrath Let such knowe that as with the vpright he will be vpright to bring on them all his promised goodnes so with the froward he wil deale as frowardly and that there is not a more seuere plague abiding the reprobate then to haue all the goodnesse of God turned to his euill and hurt by his owne sinne to whome let mercie be shewed yet in the land of vprightnesse hee will do wickedly let the Gospel be preached it is the sauour of death yea let Christ himselfe be offered the greatest gift of loue that euer was giuen hee will be but a rocke of offence and a stone to stumble at 5. In regard of others we must learne to communicate our goodnes euen to the helping and winning of them that as yet are not called so also must this bountifulnesse of our Master withhold vs from taking our fellow seruants by the throate for hauing beene forgiuen ten thousand talents we may well forgiue an hundred pence Thus shall we manifest our selues to be the children of our heauenly father by resembling that goodnes of his which worketh in the winning and sauing of sinners and in shewing mercie and remitting of manifold debts The second point in the efficient of our saluation noteth the time when God saued vs namely when his bountifulnesse and loue appeared and shined out in the Gospel then came this blessed saluation vnto vs when God the inexhaust fountaine of all goodnesse by the tidings of the Gospell shewed that he was become our friend in Iesus Christ when this cleare sunneshine and dayspring began to shine in our hearts then beganne our saluation Doctr. 1. Then are we saued when we are sanctified and changed by the word and spirit for as no sooner are we in the first Adam but we are in the state of damnation so no sooner are we in the second Adam but we are in the state of saluation The Scriptures are plaine to this purpose Rom. 1.17 The righteousnes of faith is revealed by the Gospel and by this faith the iust man liueth which place hath relation as well vnto the life eternall at this temporarie 1. Cor. 2.9 10. The great things which eye hath not seene c. the spirit reuealeth vnto vs yea more the spirit maketh vs knowe the things that are giuen vs of God Now what be these things that are giuen vs but grace iustification and saluation reached out vnto vs in the ministerie of the Gospel and receiued of vs by faith and hope the which also are wrought and confirmed by the same meanes But more expresse is the Apostle Iohn wee are now the sonnes of God and Eph. 2.7 by grace ye are saued through faith and Ioh. 10. I giue to them life eternall he saith not I will giue but noteth a continued act begun in the present The euidence of this truth appeareth also in the contrarie for if the wicked be condemned alreadie as the Scriptures affirme namely both in the counsel of God and 2. the word of God which pronounceth the sentence 3. their owne consciences which speake bitter things against them 4. present execution of inward and outward plagues which are the beginnings of hell then it will not be hard to conceiue that on the contrary the beleeuers are saued alreadie and passed from death vnto life both in the counsell of God and in the Gospel which pronounceth the sentence of absolution in their owne consciences which haue peace with God through Iesus Christ and in respect of the beginningâ— of life eternall which make them happy men while they are yet euen absent from the Lord. Obiect If it be here said that we cannot be said to be saued so long as we carrie this flesh about with vs subiected and tending to death and corruption yea subiect to become an instrument of sinne and besides those phrases of the Apostle that we are now saued by faith and by hope seeme to denie our present saluation seeing neither of them are of things present but both of things not seene and both in the fruition of saluation must cease Answ. We must consider our saluation two waies First in Christ our head in whom we haue not attained one or moe parts but full saluation Secondly as it is in our selues his members and this in two degrees The former as it is only inchoate and begun which is when beeing regenerate and adopted into the number of the sonnes of God we haue attained in Christ remission of sinne freedom from the seruitude of sinne and Satan and deliuerance from the curse and condemnation of it so as although sinne as a poyson will be in our flesh so long as we are in the flesh yet is there no condemnation for it to those that are in Christ neither is there a raigne of it vnto death but a â—alking after the spirit and as for the reliques of sinne which are left in their mortall bodies they are not deadly no nor the last enemie that shall be destroied their death it selfe Now in this first regard we are not as we were before the sonnes of wrath but truely and properly may be said to be iust reconciled heyres of grace and saued from wrath The latter degree is the perfect consummation and finall accomplishment of our saluation which is nothing else but a putting off of death and corruption and the putting on of full glorie of bodie and soule Now we may not conceiue this another saluation in kind then the former but another degree of the same which as certainely shall follow the former as the former is certainely begunne And thus are we saued by hope not that by our hope we expect another saluation then that which now in Christ we haue in our hands but for that we certainly waite for a further and more full degree of that we haue A man that lyeth sicke of a desperate disease is restored and recouered by two degrees the former when the force of his disease is by the skilfull application of physicke broken the humors purged a temperature in part procured now the disease is not deadly hee beginneth to eate to drinke to sleepe to walke here if we say
way in writing to the Iewes but because he knew his person and name to be merueilously hated at Ierusalem and that he was growne into great contempt among the enemies of the Gospell from whom he had separated whose furie he gaue place vnto and would not excite by adding his name beeing desirous that they should entertaine the naked truth for it selfe And howsoeuer it is a vaine thing to be peremptorie in defining it to be Pauls yet is it more vaine to conclude it none of his because it wants his name for by the same reason it hauing no bodies name they might conclude it to be no bodies nay rather vpon this occasion wanting his name it is liker to be his 2. From Pauls example euery Christian man may learne to be readie to giue his name to the Gospel and like a child of wisedome by a bold profession to iustifie it vpon euery iust occasion many are too indifferent herein and loth to be knowne disciples of Christ the shame it is of many professors in such a sunneshine day as this to cast themselues with Nicodemus into the night A seruant of God This is a title which all the Apostles delight in for thus also Peter Iames Iude in the beginning of their Epistles stiled themselues which is not to be vnderstood in a generall sense as Reu. 7.3 for thus not onely they but all Christians nay more all creatures euen the worst are some way seruiceable vnto God in executing his will but it here specially respecteth that office and function to which they were set a part expressed more particularly in the next words and an Apostle Doctr. This beeing the first title whereby the Apostle would get himselfe authoritie teacheth That the very name of a seruant of God is full of honour and authoritie The Apostle comparing the glorie of Christ with the glorie of the Angels Heb. 1.14 advanceth them as farre as possibly he can that Christ his glorie beeing so much more excellent then theirs there described might be most highly exalted and yet the highest ascent of their honour which he can rise vnto is to title them ministring spirits standing about God from which seruice they are honoured with glorious names of thrones dominations powers Rulers principallities and although the Scriptures most vsually vnder this title expresse the low and humble condition of Christ who tooke on him the forme of a seruant yet also thereby the Lord would sometime signifie his great glorie as Isa. 42.1 Behold my seruant I will leaâ—e vpon him mine elect in whom my soule delighteth The Apostle Paul when he would prouoke himselfe to magnifie the free mercie of God toward himselfe maketh this the ground of his glorie and reioycing that God had counted him faithfull and put him in his seruice Vse 1. This serues to teach ministers their dutie that seeing the Lord hath so highly honoured them as to draw them so neere vnto himselfe as it were admitting them into his presence chamber yea vnto his councell table they are in way of thankefulnesse more straightly bound to two maine duties 1. diligence 2. thankefulnesse First diligence in wholly giuing vp themselues and strength in the dispatching of their masters businesse whose now wholly they are their eare is boared neuer to depart from him so as now they may not seeke or serue themselues but take themselues to be as the ciuill law calleth seruants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as sustaine no person but are become dependances and adiuncts yea indeede reasonable instruments in the hand of their master If motiues would stirre vp our diligence vnto the worke of God we want not a multitude as 1. this master hath most absolute power of life and death ouer his seruants 2. his eie is euer ouer them which prouoketh euen eie-pleasers to quicknesse 3. the fruit of diligence is the sauing of our selues and others 4. blessed shall that seruant be whom the master shall finde so doing 5. without this thou shalt become the vnprofitable seruant that shall be bound hand and foote and cast into hell the seruice is difficult as beeing an haruest an husbandrie a building a planting all which require labourers and painfull workemen it is the diligent hand that bringeth these workes to a commendable passe nay more it is a sighting with spirituall weapons against mightie and malitious enemies and requireth quicknesse and courage This busines needeth not whole armies of such souldiers as we reade of 1. Sam. 17.24 who ranne away when they sawe Goliah a farre off one poore and contemptible Dauid who is as good as his word when he saith Thy seruant will goe and fight with the Philistim v. 32. brings the businesse more happily forward then a nation of the former in whom we see the picture of the euill and slothfull seruant whose ende the Euangelist recordeth to be fearefull The second dutie is faithfulnesse It is required of euery dispenser that he be found faithfull and this faithfulnes must appeare 1. in gaining disciples not to himselfe but vnto Christ Iohn was a faithful seruant to Christ he must increase and I must decrease and Paul I seeke not yours but you but this was to present them as virgins vnto Christ. The lawe of equitie concludeth that whatsoeuer the seruant gaineth should become the masters But the world is full of vnfaithfull seruants who when they should come in their Masters name come in their owne Gehezi runnes after Naaman for talents of gold and change of raiment and saith his master sent him 2. In seeking to please and approoue himselfe vnto his master and not to other men Thus was Moses faithfull but as a seruant in all the house of God nay Christ himselfe is herein preferred Heb. 3.2 that he was faithfull to him that appointed him But wherein was this faithfulnes seene In Moses in that he did all things according to the patterne in the Mount In Christ in that his doctrine was not his but his fathers neither did he any thing of himselfe but all that his father taught him that spake he and all that he sawe the father doe that did he This same was the faithfulnesse of the Apostles also who preached onely what they had heard and seene of Christ and deliuered onely what they had receiued and this must be the faithfulnesse of vs their successors the Pastors and teachers to the ende of the world Vnto which we may bee mooued not onely in that we haue such a cloude of worthie examples but also in that we serue a good master one full of faithfulnesse readie to retribute our fidelitie with infinite advantage a farre more foreceable argument to bind vs vnto God then that of the Apostle to binde seruants to faithfull seruice of beleeuing masters And lastly because our master standeth in neede of our faithfulnes now when the most haue forsaken him I meane not onely the Clergie of Rome
testimonie of the spirit the same spirit effectually produceth such fruits as outwardly freeth our profession from falsehood and fayning which is the thing there condemned by the Apostle More plainely we may consider a twofold assurance on which our hope may be confirmed The former is the assurance of faith flowing from our iustification the latter is the assurance of sanctification The former is when the spirit witnesseth to our spirits that we are adopted which may be in weake Chrstians young conuerts scarcely yet experienced in their owne change yea such as can obiect such things against their faith as themselues cannot easily answer yet euen in this is there an assurance of faith which can onely leane vpon the promise and the truth of it and this I take to be more especially meant in this text of our Apostle The latter ariseth from the experience of our owne sanctification the vse also of which is not to make vs so but to trie our soundnes in the former yea to seale it to our selues and cleare it vnto others this is that the Apostle Iohn speaketh of in the place alleadged Yet notwithstanding that we may meete with an error on the other hand in the practise of Protestants we affirme with our Apostle that true hope relying vpon the promise goeth with faith knowledge godlines and groweth vp in these and therefore those the tenure of whose conclusions runneth thus Because grace hath abounded we may doe as we list because Christ hath blood inough God hath mercie inough we haue promises inough we may be the boulder in our sinnes these I say turne Gods grace into wantonnes to their owne destruction thus indeed to leane or bolster a mans selfe on the promises is an high presumption The reasonings of the spirit in the Scriptures are of another kinde Doth grace abound oh this must teach me to denie vngodlines worldly lusts hath God mercie mercie is with him that he may be feared hath Christ blood it is to purge me from all my sinnes both the guilt and the dominion haue I promises such precious promises are giuen me that beeing partaker of the godly nature I should flie the corruptions that are in the world through lust and seeing then I haue such promises it is meete I should clense my selfe from all filthines of flesh and spirit and grow vp to full holines in the feare of God Vse 3. We must often haue recourse to the promises and acquaint our selues with the Scriptures wherein we may peruse our priuiledges and thus euer be laying surer hold of eternall life by the applying bringing the promises home to our owne hearts otherwise faith shall be easily shaken hope quickly foyled and the rest of our graces in a continuall wane and decaie Cast anchor out of the ship if it sound no bottome the ship shall be at no stedfastnes in the storme but be in danger of shipwracke by euery surge and billow in like manner the anchor of hope if it pitch it selfe vpon promises it keepeth the soule in stabilitie and constancie in weldoing but impossible it is that in stormie temptations or afflictions the hope of the heart should strengthen and vphold that man that is not acquainted with the promises Doct. 2. The next instruction out of the former words is that God cannot lie which sheweth the promise to be stable and infallible That God cannot lie appeareth both by testimonie of Scripture and reason Balaam himselfe vttering his parable could say God is not as a man that he should lie the Apostle Heb. 6.18 saith that it is impossible that God should lie And the reason is because to lie is against the nature of God so as he shall as soone cease to be God as once to doe it truth is of his nature yea he is truth it selfe truth in all his promises which are yea and amen truth in all his threates for shall he say it and not doe it wicked Nebuchadnezar hauing good experience of both in beeing cast among the beasts and after raised vp againe aboue men could confesse that his words be all truth yea in this nature of his he is vnchangeable he cannot denie himselfe there beeing in him no shadow of change Now to ascribe a lie vnto God were to impute not onely change but contrarietie to that most simple nature of his for what is a lie but to vtter something contrarie to the knowne truth and that with an euill intention which wickednesse seeing it implyeth a contrarietie betweene his will and his word seeing he hath condēned it in his law as not induring it in his creature seeing this of all other is such an odious iniquitie as that the phrase of the holy Ghost includeth vnder this title all manner of vnrighteousnes opposeth it vnto all holines Zeph. 3.13 how can it be ascribed vnto the high maiestie of God vnles we will blasphemously say that he hath enacted laws against something which standeth with his nature and will or at least that he hath chāged his wil to loue that which once he hated Quest. But why may not God change his will which euen a creature may doe without sinne or if he cannot how can he doe all things and remaine omnipotent Ans. 1. To change the will were an argument of weaknes and impotencie for euen so is it in man whether he freely doe it or forcedly If freely it is because some second deliberation seemeth sounder then some former which argueth want of foresight and wisedome if forcedly a man change his minde it argueth want of power which suffereth the former deliberation to be letted by some crosse accident neither of which can befall that most simple and immutable will of God who neither of his owne accord nor yet by constraint can be forced or hindred because he seeth all things in their causes and consequents together in one act as soone and easily produceth the thing he willeth as he pronounceth the word as appeareth in the creation 2. The omnipotence of God is to be referred to the things which he willeth and can will for his power cannot thwarte his will nor his arme disapoint his mouth nor either of them goe against his nature That God then cannot lie denie himselfe change his purpose proceedeth not of weaknes or infirmitie but of wisedom power and maiestie to whom only that is impossible which is contrarie to his nature Obiect But God hath spoken many things in the Scriptures some of which implie change in him and some seeme altogether vntrue the former appeares in such places as where he is said to repēt him that he made man that he made Saul King that he changed his minde from the euill which he threatned to doe to his people Ans. All such speaches as these are to be vnderstood not properly but figuratiuely improperly and according to mans apprehension for in proper speach Samuel in the
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—
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
be as carefull to maintaine them for otherwise we loose most pretious things purchased with the pretious blood of the Sonne of God the commandement is to stand fast in the libertie in which Christ hath set vs free we must suffer no cauiller to infringe our charter nor bind vs where Christ hath loosed vs. If the Lord haue pronounced all things that is indifferent pure free to the pure beleeuer let a Popish spirit come boast of his vowe of voluntarie pouertie of single life of abstinence from flesh c. we haue learned otherwise from this Scripture that not onely all estates bondage or libertie riches or pouertie marriage or single life are alike vnto God but also that all creatures are sanctified to the sanctified receiuer and consequently that all their vowes besides that they are out of the power of him that voweth doe nothing else but reuoke and abolish Christian libertie And lastly we are to testifie our thankefulnes for such liberties purchased especially by abhorring the wickednesse of Poperie which bringeth vpon men a more detestable bondage then that of Egypt 1. by binding them to seeke for righteousnes and iustification before God by the workes of the lawe 2. by imposâ—â—â— a masse of traditionarie precepts and commandements of men 〈◊〉 by 1. they steale away this dearely purchased libertie 2. hold the Church vnder rudiments now after that faith is come 3. robbe Christ of his honour by lessening his benefits and darkening his grace 4. set themselues in the roome of Christ in making lawes to bind the conscience vpon paine of damnation although God is the Lord of it Thus much of the former branch of this 15. verse But vnto them that are defiled and vnbeleeuing is nothing pure but euen their mindes and consciences are defiled This opposition sheweth the truth of the exposition of the former words for as by the pure were meant the regenerate and beleeuers so by the impure person the Apostle affirmeth that he meaneth the vnregenerate and vnbeleeuer who wanting faith whereby he might partake with Christ and all his benefits whose righteousnesse and innocencie is the onely lauer of the Church by which also he might haue his heart within him purified in part and his outward conuersation cleansed from dead workes wherein he walketh he is no better then a leper in Gods eyes ouerspread with naturall corruption and outwardly spotted and speckled like the leopard and in regard of the whole man like a blackeamoore who cannot change his hewe for such an impuritie is here asctibed to the vnbeleeuer as not onely outwardly runneth vpon him but such a one as hath taken and corrupted both the inferiour and the most supreame and excellent faculties of his soule euen his minde and his conscience By the minde is meant the whole vnderstanding part of the soule which beeing the eie of the soule carrieth with it reason iudgement and election The pollution of which is to be taken vp with darkenes and blindnes 1. Cor. 2.14 to be filled with vanitie Eph. 4.17 with fleshlinesse Colos. 2.18 in so much as all the naturall wisedome of man is fleshlie and deuillish By conscience is meant that facultie of the soule which by applying particular things iudged of and done doth determine them either with or against them which depending vpon the former must necessarily be ledde into the errors of it no otherwise then one blind man is ledde by an other into a ditch The pollution of it is when it is either idle or ill occupied the former when it is sleepie sensles or feared doing nothing at all neither accusing nor excusing the latter when it doth both these but neither of them as it ought but accuseth where it should excuse and excuse where it ought to accuse Now both these being thus polluted let the vnbeleeuer turne himselfe to any thing in generall without himselfe as all things in generall fall vnder the vnderstanding or turne him to any particular thought word action concerning himselfe which onely the conscience hath to doe with in all these he is polluted so as nothing to him can be pure So as we must here conceiue of an absolute impuritie ascribed to the vnbeleeuer which is the onely difference in the opposition for whereas puritie was in the former branch attributed to the beleeuer in some respect onely for 1. the best are encombred with originall sinne 2. but in part and not fully regenerate 3. ouertaken not seldome with actuall transgression which may and doth make them still crie out with Dauid Lord create a cleane heart within me This impuritie is absolutely and without any restraint ascribed to vnbeleeuers and vnconuerted men And in this branch also the Apostle bendeth himselfe against the error of the Iewish teachers who were verie strict and curious least they should be outwardly by this or that meate day garment or otherwise be defiled for he would haue them conceiue that he spake of no such thing neither were these the subiects wherein their impuritie did so much consist but in such a thing as stucke nearer them then any outward thing yea then their verie skinnes euen in vnbeleefe and consequently in such a power of sinne in their hearts as made all things though in their nature and institution neuer so good yet vnto them and in their vse no otherwise vncleane then a fustie vessell corrupteth the sweetest wines that can be powred into it And therefore would he haue these ceremonie-masters to turne their eyes into themselues and looke into their inside and then they shall see themselues bootelesly to employ al their paines in keeping themselues from outward pollution so long as they carrie that within them which defileth euery thing they meddle withall Whence wee learne sundrie instructions Doct. 1. We haue here a good argument of the diuinitie of Scripture in that it can and doth as God himselfe enter vpon and iudge the thoughts of men and of men themselues not as men from things without but from things within euen according to their cleannes or vncleanes before God From this argument the Apostle prooueth the same thing Hebr. 4.12 the word of God is liuely and mightie in operation and deuideth and cutteth a sunder the soule and spirit that is it worketh not only vpon the inferiour faculties which are lesse pure but vpon the purest and most supreame part of the soule called the spirit and the minde and by Paul the spirit of the minde for nothing is so secret in the soule but it lyeth vnder the stroke of the word which pearceth as farre as the eye of the author of it to whom all things are naked and open vers 13. No Anotomist can by cutting vp one part of the bodie after another so manifestly discouer to the eye the seuerall parts of man as doth the word and the spirit therein discouer and reprooue the most inward thoughts such a light carrieth with it as chaseth away the darknesse
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
And we haue neede of patience to enioy the promises Abraham himselfe enioyed not the promise till he had waited patiently Heb. 6.15 we shall deceiue our selues if we looke to be wrapt into heauen as Enoch and Elias were seeing the promises of life goe with exception of the crosse which will trie our patience We knowe there is a time promised we may neither prescribe it nor if we beleeue make hast but as the husbandman patiently expecteth the fruites of the earth much more should we possesse our soules in patience to reape our fruites and haruest in heauen The third qualitie is a sighing and longing after the thing hoped for the heart that waiteth for such things hath both a griefe for the absence and a groaning desire after the presence and possession of them Rom. 8.23 We sigh in our selues waiting for the adoption euen the redemption of our bodie To this purpose saith Salomon that hope deferred paineth the heart Thus should we be sicke of loue and neuer finde our selues well and at ease in any thing below neuer thinke our selues happie in things present which are indeed but prison-ioyes in comparison of the ioyes of heauen but as crazed persons be euer complaining and wishing Oh who shall deliuer mee from this bodie of death Now who seeth not that this qualitie includeth an earnest loue of Iesus Christ whome we therefore waite for because wee loue him whence the Apostle Paul fitly knitteth these two together 2. Thess. 3.5 The Lord guide your hearts to the loue of God and the waiting for of Christ concluding thence that we cannot waite on the Lord Iesus Christ vnlesse we first loue him The fourth qualitie is a reioycing in that our hopes shal certenly come Rom. 5.2 we reioyce vnder the hope of the glorie of God that is that we shall partake one day of his glorie Excellent is that place in 1. Pet. 1.8 whome we haue not seene and yet we loue him and beleeue in him and reioyce with ioy vnspeakeable and glorious receiuing the ende of faith which is saluation And surely if Abraham the father of our faith reioyced to see the day of Christs humilitie so farre off euen 2000. yeares how ought we his beleeuing children reioyce to see the day of his and our own glorie approaching so neere that now is euen the last minute of the last houre how should we reioyce in that the time of refreshing and restoaring all things is come and if we be spouses of this bridegroome wee cannot but as we are exhorted reioyce in that the marriage of the lambe is come and the day of our owne coronation with an incorruptible crowne of glorie The third thing to trie the soundnesse of this expectation is by the effects of it and these be fowre 1. It purifieth and purgeth the heart and life whosoeuer hath this hope purgeth himselfe for he that waiteth for Christ wayteth for this ende to be like him and therefore conformeth himselfe daily vnto his similitude and becommeth pure as he is pure the which puritie howsoeuer it bee esteemed of in the world whosoeuer profiteth not in he cannot hope nor waite for Christ. If a man after the tearme of a fewe yeares hope for a large reuenue he cannot nor will not in the meane time take the way to cut off all his hopes but rather make wayes for the accomplishment and preuent whatsoeuer would come betweene him and them It is true that the blood of Christ purgeth vs from all sinne by satisfying for it and meritting the spirit of sanctification for beleeuers but yet we must purge our selues by manifesting that we receiue not this grace in vaine nor neglect the meanes wherein we are to testifie our thankefulnesse which is by striuing against iniquitie The Scripture noteth him to be an euill seruant that saith he wayteth for his masters comming and yet he beateth his fellowe seruants and sitteth downe with drunkards such hopes as these ende in vaine perswasion when presumption and vngrounded confidence confoundeth the person that giueth them harbor Dost thou hope then to be like Christ when he appeareth thou must then resemble him in this life beeing in thy measure pure holy innocent meeke louing and obedient professe hope without this conformitie vnto Christ it is but a pretence all is vnsound and deceitfull 2. It not onely freeth from sinne but frameth to obedience both cherefull and constant whereof we haue a pregnant example in Christ himselfe whom we are commanded to looke at for imitation who for the ioy that was set before him endured the crosse and despised the shame So also are the Saints in their measure looking to the ioy before them invincible both in labours and sufferings hope worketh the will it setteth the hands and holdeth them to worke it putteth a difference betweene the workes of Christians and ciuill men they attempt Christian duties that their master may finde them well doing and hold out also in well doing but these vndertake sightly duties but in some by-respect or other and wanting this hope are off and on especially in difficulties they giue vp all whereas the Christian who hath the recompence of reward in his eye can esteeme with Moses the rebuke of Christ great riches 3. This hope taketh off our fierie edge and heat of affections from the world and setteth them aboue it fixeth the eie vpon things within the vaile the glory of which dimme and obscure all the glorie of the world it causeth refusall of the pleasures of sinne for a season it maketh treasures of Egypt seeme small yea vile in a mans eie comparatiuely the expectation of this resurrection maketh the mocks and contempts of the world to be contemned yea sentences of death nay executions lightly esteemed of this hope hath carried martyrs through fires feares lyons dens teeth and a thousand kinds of death through all which they hastened to the fruition of the thing hoped for in which onely they looked for securitie and contentment 4. It beeing the daughter of faith waeeth not wearie but still vseth the best meanes for the obtaining the thing hoped It is importunate with God by prayer for the comming of Christ and as Iacob wrastleth with God when it hath nothing but it selfe to sustaine faith yea and preuaileth with the Cananitish woman after many repulses they that haue this hope pray for all the meanes which hasten this comming for the free passage of the Gospel the peace of Ierusalem the puritie of do-doctrine which themselues loue and beleeue and propagate vnto others by word and example that so farre as lyeth in them the number may be euerie way accomplished And further they greiue and sorrowe when any of these are hindered when the state of the ministerie and ministers is destitute and distressed when the light and life of professors is obscured and darkened when errors are broached maintained and receiued for these are things comming betweene them and their hopes and
blood of Christ by often meditating and applying vnto himselfe his death and merits which are the onely purging â—ire and fullers sope without which although he take much sope and nitre yet can he not be purged this is the onely fountaine opened to the house of Dauid for sinne and vncleannesse this is the onely lauer of the Church 2. He laboureth in the encrease and strengthning of his faith which as an hand apprehending the former purifieth the heart 3. He diligently and reuerently frequenteth the word and Sacraments as the outward meanes appointed by God for the effecting and encreasing of sanctification 4. When he heareth Christ say If I wash thee not thou hast no part in mee he reuerently falleth downe at his feete in feruent prayer Lord not my feete only but my hands and my head wash mee throughly euen from toppe to toe Thus he knowes he can onely become cleane and by these same meanes he seeth he can only be kept cleane he dare not neglect these meanes as the foule monsters of the world that had rather be wallowing in the dung of the earth and bathing themselues in their dirtie and sinnefull sports and delights then frequent the places where these pure waters streame in most pleasant abundance but their cards dice bowles boules vnprofitable companie idle solitarines which as so many draynes carie with them all vncleannes the which they powre on the heads of wicked men with full buckets chaine them with chaines of darknes that they cannot so much as desire these cleane waters which the spirit powreth on those which thirst after them The second point is the motiues to become purged and to labour in sanctification 1. Because hereby wee resemble the Lord himselfe by which reason we are often in the Scripture mooued to the study of holines Leu. 19.2 and hence we become deare vnto God when he spieth his owne image vpon vs for euen naturall fathers loue their children best who are likest vnto them 2. Hereby we are not only conformable to his image but to his will for this is the will of God that euery man know to possesse his vessell in holinesse and in honour 1. Thess. 4.3 3. Hereby we distinguish our selues from the profane Esaus of the world whereas by nature we are as foule as they 4. We attaine to the end of our redemption and haue an argument that Christs death is effectuall to vs because we see the power of the deuil and sinne destroied in vs. 5. All legall purifications are resolued into nothing but euangelicall sanctimonie which may not be neglected vnlesse we will come behind those who were directed by shadows types whereas we haue the truth substance 6. Without puritie of heart and life no man shall see God Blessed and holy are they that haue part in the first resurrection the second death shall not hurt such for only those that are slaine by the first death are hurt by the second and the second resurrection only profiteth those that haue part in the first Without shall be dogges and whatsoeuer is filthy and vncleane and know we not that the vnrighteous shall not inherit the kingdome of God 1. Cor. 6.9 What meane men then to feare least they should be too pure and too holy and to reproach others as beeing so What a fearefull delusion is it for men to flatter themselues as most doe that there need no such strictnes or precisenes but to come to Church and receiue Sacraments according to law and do as other men do and sometimes as their leysure suffers to read or pray alone and heare a sermon extraordinarie But alas what will it profit a man to be a sundaies Saint and a work-daies Deuil Or what great good can good moods do are we not exhorted to the following of holines to cleanse our selues from all filthines of soule and bodie to an heauenly conuersation to haue no fellowship nor touch any vncleane thing On the other side are we not vrged to continuall prayer In all things to be thankfull to meditate day and night in the law of the Lord to make the word our marke to aime at and in all things with full purpose of heart to cleaue fast vnto the Lord And now dare any flesh except and say but if I shall doe thus it is more then need and I should become too precise and too pure and so are they that do so we serue a God of pure eyes that will not be thus dallied withall To be a peculiar people vnto himselfe In these words is set down one end why Christ vnderwent such paines not only to iustifie but also to sanctifie his Church namely that it might become impropriate vnto himselfe and applied vnto his owne best purposes For as vncleane vessels can neuer be vsed vnto any good purpose vntill they be washed and sweetned no more can sinnefull men euer become vessells of honour reserued vnto the Lords owne vse before they be washed by the blood of Christ and those pure waters of the spirit before mentioned The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth something on which a man for some excellencie in it setteth his affection more then other and therefore layeth it vp and reserueth for some speciall vse and purpose and will not at any hand part with it as if a man should laie vp some bright and bewtifull peeces of gold which he will not suffer to see the sunne as we say or be brought out scarce in extreame necessitie Thus although all the earth be the Lords who beeing the God of nature and grace hath all power and libertie to conferre where he pleaseth grace aboue nature yet his good pleasure was to choose Israel to be his cheefe treasure aboue all people and an holy nation that vnto them he might shew his wisedome and glorie and his loue and mercie vpon them But that was but a type the thing it selfe is specially apparant in the Church of the new Testament euen the true Church of God in all ages since vnto which all those titles iustly belong which Peter giueth to the beleeuing dispersed Iewes A royall prâ—â—sthood a chosen generation an holy nation and a peculiar people Now the Church may be said to be a peculiar people by the Church vnderstanding the true and essentiall members of the Church 1. Because beleeuers are the most precious of men euen the most noble persons of the earth descended of the blood of Christ in which regard they are the dearest of men and nearer vnto God because more noble then the rest Thus Salomon describeth the Church as though it were a stately court where are none but of the blood royall Kings Queenes Lords and Ladies and hence are beleeuers called sonnes of God brethren of Christ and heyers vnto the crowne of heauen Secondly In regard of God they are a peculiar people distinct from others by his grace of election by which they are chosen
publike proceedings of religion or iustice so Dauid put on zeale to weed the wicked out of the land and the Minister hath bin taught if he see beasts or slow bellies to reprooue them sharply The priuate person must priuately also but yet plainely reprooue his brother and not suffer his sinne vpon him or at the least by shewing his indignation against sinne he freeth his owne soule from the guilt of it as also the punishment yea from the suspition of it in such as may be present who else may think him that holdeth his tongue a partner or of consent with the sinner Quest. What is then the vse of this meeknesse Answ. To purifie our zeale for so the Apostle Iames would haue a wise man to shew forth his good conuersation in meeknes of wisedome Which meeknes of wisdome or wise mildnesse 1. causeth a man to put a difference betweene the person and the sinne and affecteth him with pittie to the person euen in reuenge of the sinne so Ioshua called Achan my sonne when yet presently he executed the iudgement of death vpon him 2. Between sinne and sinne for Christians are no Stoiks to account all sinnes alike some are motes troubling the eye some are beames putting out the eye a mote may soone be blowne away and remooued a beame requireth more strength wise meeknesse will more shew it selfe in the one but more retyre it selfe in the other Againe some sinnes are more directly iniurious to men and perhappes the partie himselfe others more iniurious to God Now this meeknesse of wisedome will be Queene in the former but giueth place to zeale in the latter 3. It discerneth between sinner and sinner for all sinners are not of a suite some sinne of ignorance some against their light and knowledge some of weaknes some of set purpose and obstinate wickednes some are leaders and setters of sinne some are led and seduced some seeke excuses as ashamed of that they haue done others defences as glorying in their iniquitie Now commeth this meeknes of wisedome and putteth difference shewing compassion on some and others sauing with feare Thus meeknes and zeale destroie not but strengthen one another and thus all meekenes of wisedome must be shewed to all men but this is such as neither impayreth the glorie of God nor the proceedings of the Gospel nor the edification of men Vse Beware of that vice which Paul would here note in the Christians of those dayes which we may well wish they had not traduced to sundrie professors of our times for they beeing conuerted they scorned vnbeleeuers and cared not how carelesly they carried themselues towards them Which spice of pride I would it brake not out only not against the godles persons but against poore beleeuing brethren as deare to God inwardly as rich and sometimes as farre stripping them in store of grace as they come behind them in store of outward things but let this text teach vs how vnbeseeming it is for a Christian to be churlish to the worst weakest and most abiect And let the motiues be effectuall to perswade to the generall practise of this dutie 1. It is a grace verie acceptable to God The Apostle Peter wisheth women to deck themselues herewith which as a precious garment will bring them into reputation with God as their ordinarie most costly attyre maketh them bewtifull and setteth them out before men neither is it so peculiar a garment to the woman as the man also may not put it on for it serueth not to distinguish the sex as bodily clothing but commendeth euery soule possessing it vnto God of whom not male nor female but a new creature is respected 2. It is an essentiall marke of a Christian who ought herein to imitate his Lord Iesus who for the same purpose became a speciall schoolemaster of it Learne of mee for I am lowly and meeke 1. of heart 2. of speach when he was reuiled he reuiled not againe but sometime said nothing at all and when he spake how meekly receiued he the greatest wrongs appeares Ioh. 18.23 If I haue euill spoken beare witnes of the euill but if not why smitest thou mee 3. of action he was as a sheepe dumb before the sheareâ— This was the Sonne of God on whom the spirit lighted in the similitude of an innocent doue and euen we to testifie our selues the sonnes of God must in the practise of this grace after a sort manifest the lightning of Gods spirit vpon vs. To this purpose the Scriptures hence denominate the righteous and make it a title of the iust Zeph. 2.3 Seeke the Lord all the meeke of the earth 3. The blessings intayled vnto it should mooue vs to the prastise of it 1. spirituall God will teach none but the meeke Psal. 25. neither can any learne of God but the meeke and therefore Iames willeâ—h vs to heare with meeknes the ingrafted word without it prayers will be interrupted or not accepted and therefore the meeke are commanded to seeke the Lord. 2. Temporall blessings euen all outward prosperitie so farre as God seeth good for this is the blessednesse of the meeke that they shall inherit the earth And in daies of distresse and times of straitnesse and affliction they shall be safe for the Lord hath promised to hide them in the day of his wrath Zepâ— 2.3 Vers. 3. For we our selues also were in times past vnwise disobedient deceiued seruing the lusts and diuerse pleasures liuing in malitiousnesse and envie hatefull and bating one an other This verse layeth down a weightie reason whereby our Apostle would bow and bend the minds of Christian men to the practise of the former â—ertues namely of equiâ—ie lenitie long suffering and meekenes towards all men foes as well as friends yea the worst as well as the best The reason is drawne from the consideration of the present condition of conuerted Christians compared with that estate they were in before their conuersion and calling to the faith to which purpose he is verie large in describing 1. our estate of corruption in this 3. vers 2. our estate after conuersion in 4 5 6 and 7. verses from both which the Apostle thus concludeth the same thing thus First from the former If we our selues were in times past in the selfe same condition which other men are not yet called out of then ought we to be meeke and mercifull euen to those who are not yet conuerted But we our selues were in times past as they are we lay in the same puddle of corruption were hewne out of the same pit and though we may thinke we were neuer so gracelesse as we see some others yet we cannot charge them so deepely for time present but they may come ouer vs with the same in times past as this third verse will teach vs and therefore we ought to shewe all lenitie and meekenes to all men Secondly from our latter condition of conuersion thus our Apostle frameth his
to make shew of it vnlesse it be attained by newe instruction Secondly they want not all faith Christ himselfe reckoneth them among beleeuers Matth. 18.6 whosoeuer offendeth one of these little ones which beleeue in me in which respect circumcision which was administred to infants was called a seale of faith Thirdly whereas some diuines thinke that this faith of theirs is no other then the faith of the parents the truth is that the faith of the parents is so farre theirs as that it giueth them right to the couenant for the couenant is made to Abraham and his seede and to the faithfull and their seede and the beleeuing parent also laieth hold on the couenant for himselfe and his seede thereby intitling his child to the right of the couenant as well as himselfe euen as in temporall things he can purchase land for himselfe and his heires This truth confirmeth the Apostle If the root be holy so are the branches and the one parent beleeuing the children are holy to this purpose saith Musculus that children may be called faithfull although they haue no faith Fourthly but because this may seeme not so proper a faith beeing wholly imputed 1. in that all children saued are not of beleeuing parents yea we may in charitie presume of some perhaps without the Church whome the Lord mercifully saueth out of most wicked progenitors for many generations and 2. because the iust shall liue by his own faith It is verie probable that elected infants haue a spirit of faith that is the spirit of God working inwardly and secretly but diuersly in infants dying before discretion and those which shall surviue to the former giuing that spirit which worketh either faith or something proportionable for their iustification regeneration sanctification and saluation in the latter working the seedes or inclination of 〈◊〉 which in due time shall fructifie vnto eternall life And hereunto the Scriptures giue insinuation in shewing how after a merueilous and secret manner the Lord can and hath effectually wrought in infants euen in the wombe as in Iacob Ieremie Iohn Baptist and others neither doth it any thing hinder that infants haue no sense of any such thing no more then it prooueth them not to liue because they knowe not that they doe so And not only the Scriptures but that auncient and common distinction of baptisme 1. into that of water 2. holy Ghost 3. martyrdome seemeth to him that well considereth to giue some ground of it Howsoeuer it be if we cannot attaine the manner of this secret working in infants we know that Adams corruption is not more effectuall to pollute the infants of beleeuing parents then Christs blood and innocencie is to sanctifie them and beeing so his wisedome wanteth not meanes to apply it vnto them euen in their infancie yea in the wombe to make it their owne although we cannot reach vnto them So much of the faith of infants Here one scruple remaineth to be remooued namely if men of yeares must beleeue and children of beleeuing parents must be faithfull and holy before baptisme what shall baptisme be good for or what profit can it bring to any Answ. First in regard of Gods commandement which Abraham Cornelius Paul beleeuing obeyed without reasoning and so manifested their faith in obedience 2. That such as haue receiued inuisible incorporation into Christs bodie must be also visibly incorporated that whom God tooke for a member of the Church the Church also might accept as one 3. That the grace receiued might be augmented for by the worthy vse of the Sacrament those graces which are weake receiue more encrease faith is incited loue quickned hope confirmed and obedience bettered daily 4. That the partie himselfe may be strengthened and confirmed both in the graces receiued as also in regard of that grace and glorie which he expecteth to receiue in the resurrection both which are more firmely sealed in the Sacrament of baptisme wheras otherwise it would be with men here as in their temporall tenures in which if their leases or indentures want a seale they like their hold much the worse Vse 1. Ministers must deliuer this doctrine plainly and not as we may obserue some who either not vnderstanding it or not willing that others should vnderstand them generally tie a certaine grace to this Sacrament of baptisme but not explaning these two points how and to whome leaue their hearers laid open to many dangerous errors of which I will giue some examples 1. To conceiue of an absolute necessitie of baptisme and hence cruelly and impiously denie vnto Infants dying without it the saluation But we must beware of running backe into this point of Poperie which at this day thrusteth the soules of such babes into a place very neere hell and their bodies out of Christian buriall as they call it into an vnhallowed place and conceiue aright of the point thus As for inward baptisme which is to be within the couenant and regenerated to hold it absolutely necessarie vnto saluation Ioh. 3.5 Except a man be borne againe of the water and the Spirit he can not enter into the kingdome of heauen but as for outward baptisme the seale of the former to hold it necessarie but accidentally as 1. in regard of Gods commandement 2. of our owne weaknes 3. to auoid the danger and appearance of neglect or contempt of so holy an ordinance but to hold it so necessarie as that he that steppeth not ouer this threshold can neuer get into heauen is directly both against the grace of God in the Scriptures which affirme the children of the faithfull to be holy before they come to this baptisme as also the examples of children dead before the eight day the day of their circumcision of men and children for the space of fourtie yeares wanting circumcision in the wildernes of Dauids child dying before the eight day the damnation of which he feared not of the thiefe on the crosse who wanted the outward baptisme although not the inward Surely our Sauiour Christ where he had good occasion maketh no such necessitie of it He that beleeueth and is baptized shall be saued but marke in the opposition he saith not he that beleeueth not and is not baptized shall be condemned but that we should not conceiue of such a needles necessitie he purposely leaueth out the latter clause of the former sentence onely affirming that he that beleeueth not shall be condemned And what an vnequall thing were it that if parents should neglect to bring children seasonably vnto baptisme that the child not offending should for the parents fault be condemned Let vs therefore send backe this cruell opinion to the Papists among whome it was first hatched and better beseemeth Duraeus or some such other hard hearted Papist affirming that God is able to saue infants without baptisme but we know his reuealed will to the contrarie well enough then any Protestant minister among whome it
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
as that wee must affect pray for and to our power procure the peace of Ierusalem yea so farre herein to straine our selues as that onely peace and truth may abide vndiuorsed But well saith one that hee who hath magnified his truth aboue all things Psalm 138.2 hath also aduanced it aboue peace 3. Vse meanes to avoide heresie and keepe out of the degrees of such a distastfull fruit of the flesh Gal. 5.20 The cheife of these meanes are 1. to lay thy ground in humilitie which onely cuâ—â—eth off contention the eldest daughter of pride and hath the promise to be taught in the way 2. to be diligent in the hearing and reading but especially in obeying the word for this is the readie way to attaine and containe thy selfe within the bounds of truth Ioh. 7.17 If any man will doe his will he shall know whether the doctrine be of God and whether I speake of my selfe And whosoeuer embraceth the counsell and wisedome of the word he walketh safely and his foote shall not stumble Prou. 3.21.23 where note with what conscience any Papist dare say that the Scriptures are the causes of heretikes Thirdly to growe vp in the affecting and loue to the truth for so shalt thou growe in the hatred of falshood Psal. 119.113 Dauid had neuer come to such an hatred of vaine inventions if it had not beene for his singular loue vnto the lawe Fourthly beware of hereticall bookes and companie for thou canst hardly get good out of the former and as hardly doe good vnto the latter but most easily receiue harme from either both of them beeing leauen and infectious The like may be said of sticking vnto Philosophie in matters of faith for euen this will easily breede an heretike Fiftly content thy selfe with thy estate and portion be it more or lesse couetousnesse and ambition haue throwne downe a great number of the starres of heauen from their former shine and beene the seedes of most heresies as in Ecclesiasticall storie appeareth yea in our dayes not a fewe haue growne into dislike of their estate who in hope of better preferment haue betaken themselues vnto the heresie of Poperie and therewith haue drunke in all manner of deadly poysons that treasons parricides murders of kings blowing vp of whole states with all such desperate attempts are most resolutely vndertaken and as vnnaturally acted by them Now hauing cleared the first point who are heretikes we come to the second namely how Titus must carrie himselfe towards them and that is he must after once or twise admonition reiect them Now because admonition is first in nature and order of proceeding though it be not so in the placing of the words we will consider of it somewhat in the first place And first it will be demanded what kinde of admonition this is I answer that this is not meant of that priuate admonition whereunto both priuate Christians and the Minister as a Christian are bound towards those that erre and are knowne so to doe but of that publike admonition in the face of the Church which is a seruant and maketh way to the publike censure of excommunication For it maketh way to the Churches reiection of such a one as the next verse sheweth incurable both because he is cast off the foundation as also is condemned of his owne conscience Further this admonition must be once or twise namely when the Pastor hath priuately conferred with him for the conviction of his conscience and admonished him to the reuoking of his wicked error if now he still stand out then generall warning is to be giuen two seuerall sabbaths of such an offender in the congregation not yet naming the person or cause in particular but threatening the sentence of excommunication vnlesse the delinquent come in in the meane time and yeelde himselfe vnto the truth And thus shall he see that all gentle and good meanes are vsed with him before the Church descend to such a grieuous censure Obiect But Christ requireth three admonitions Matth. 18.17 why doth the Apostle vrge but two yea Paul himselfe admonished the the Curch of the Corinths three times 2. Cor. 13. 1. this is the third time Answ. Those places speake of the processe of priuate persons in priuate offences which goeth before the publike notice and proceeding of the Church 2. Paul dealeth by Epistle in a louing and fatherly manner and prescribeth not to the Church how to proceede in their publike censures 3. In such questions of fact for the manner of processe much is left to the wisedome and iudgement of the Church which may so proceede as may make most for the good of the partie and may vse two or three admonitions at their discretion but so as admonitions must not be multiplied as we say toties quoties nether on the other hand must be vnder the number of two for two must be the least Doct. Hence we learne that euen heretikes and enemies to the church must be tenderly and louingly dealt withall so long as there is any hope that they may be gained and wonne Neither must they be seuerely or suddenly proceeded against by the Church but vpon due warning and threatning For herein 1. the Church beeing the daughter of God shall resemble God himselfe who still admonisheth before he strike 2. the commandement is that those that are spirituall must euer labour to restore offenders by the spirit of meekenes and neuer to remooue till all meanes of restoring haue beene assayed so that seueritie at first in those that are spirituall were meere crueltie 3. This softnesse in the proceeding of the Church bewrayeth her loue of the partie maketh his sinne better knowne vnto him letteth him see the danger of it and if all this be scorned and contemned it heapeth coales vpon his head and maketh the ensuing censure more iust and heauie 4. Hereto ioyne the examples of Paul who turneth not to seueritie till gentlenesse doe no good nor vseth the rodde so long as the spirit of meekenesse can preuaile yea of our Lord Iesus who pronounced not his woe against Corazin and Bethsaida till other great meanes vsed with them were reiected by them Vse 1. Hence may wee gather the meaning of sundrie places in the Scripture as Rom. 16.17 Brethren I beseech you marke them diligently which cause divisions and offences among you and avoide them 2. Ioâ— 10. If any come and bring not this doctrine receiue him not these and such like places must be vnderstood by this our text namely after admonition and good meanes vsed for their reclaiming they must be avoided and reiected and not before 2. If heretikes must be thus dealt with how much moree are we to deale louingly with brethren who fall not wilfully but of frailtie how carefull should we be to set them in ioynt againe tenderly couering the bitter pill of reproofe with sugred perswasion how should the spirit of Moses coole and
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