speake let him speake as the word of God and the embassadors of Christ must speake his message euen as himselfe would vtter it 2. The soule of the word is the presence of the spirit which euerie Minister must striue to make demonstration of for else it is but a dead letter or sound it is the spirit that quickeneth it and maketh it liuely and mightie in operation it is not the demonstration of the person nor manifestation of the man that getteth authoritie to the word but when out of good conscience a man faithfully striueth to make it appeare to the consciences of others that not he but the spirit of God speaketh in him that when simple men shall perceiue the secrets of their hearts made manifest they may fall on their faces and worship God saying God is in this man indeede 3. The Prophets and Apostles haue gone before vs as presidents in this behalfe Micha 3.8 I am full of power by the spirit of the Lord and of iudgment and of strength to declare Iacob his sinne and Israel his transgression Before Isai was sent on his message his lippes were touched with an hote coale from the altar The Apostles accordingly were not sent to witnes of Christ vntill the spirit had descended vpon them and that in the forme of fierie tongues to signifie that themselues beeing kindled with zeale and feruencie in the Lords businesse they should also by their doctrine enflame others and that their speech should not light any where but it should kindle and enflame the hearts of the hearets But the most perfect patterne of imitation herein we haue in the cheife doctor of his Church who not onely after his resurrection could and did make the hearts of the disciples burne within them euen in his ordinarie talke but all the time of his humilitie it is truely verified of his whole doctrine that he taught with authoritie and not as the Scribes Indeed neuer man spake so nor can speake by the confession of his verie enemies for neuer man spake so in his owne name verily I say vnto you neuer man confirmed his speaches with such powerfull and proper miracles neuer man spake with such peculiar grace zeale libertie and command of the spirit in the conscience but yet all his Ministers are to imitate him in zeale in power in libertie of speach and spirit for the glorie of God and come as neere this copie as they can Vse Ministers must take heede of coldnes in their ministerie of liueles and spiritles preaching of powerlesse and a frozen manner of deliuering the word alwaies preseruing a fire of zeale and conscience in themselues mettals we knowe will not worke without fire no more will the steely and stonie heart of man melt or soften without the spirituall fire taken from the altar And yet here I must not be vnderstood as condemning all coolenesse or moderation of speach for doctrine may be ponderous and weightie where the speach is calme and treatable still waters often runne the deepest and Salomon saith that a man of knowledge spareth his words but yet it followeth that he must be of an excellent spirit so there must of necessitie be at the least a soft fire in these distillatiōs But the thing iustly condemned is when men by their owne default beeing giuen ouer either to pride sensualitie or worldlynesse haue benummed their spirits and are become frozen without power or life in their ministerie and so bring forth their doctrine as many women doe their children stil-borne teaching as the Scribes onely of forme without zeale or conscience or experience of that they speake And before I leaue this point it must be knowne that whereas I require heate and authoritie in the deliuerie of the word that therefore euerie heate should be warrantable for some is iustly condemned as 1. all heate of humane affection proceeding from perturbation and passion 2. all inconsiderate heate of youth 3. all heate not well guided although in good men full of godly affections but suffered to boyle ouer so farre as a man looseth his memorie and interrupteth his doctrine and whole discourse 2. A flattring Ministrie is an enemie to this authoritie for when a Minister must sing placebo and such sweet songs it is impossible for him not to betraie the truth 3. To withstand this authoritie or to weaken it is a fearefull sin whether in high or low and the Lord will not suffer his messengers feet to be cut off 4. Hearers must 1. pray for their Teachers that they may deliuer the word with authoritie with boldnesse and with open mouth Ephes. 6.19 Coloss. 4.4 2. Not deeme this authoritie in Ministers humor or anger or bitternes and much lesse madnesse with Festus and least of all to cast them in prison as men rauing as Ieremie was cap. 29.26 3. Not to refuse to yeeld subiection vnder this authoritie nor be angrie when it beateth down some practise which they are loth to part with seeing it is iust with God to reprobate put out the light of such as refuse the conuiction of the light offred The third and last precept of this Chapter and verse Let no man despise thee teacheth two things First how people and hearers should entertaine the Ministers sent them of God seeing they cannot without great sinne despise them for seeing the Lord who could by himselfe worke the saluation of men yet is pleased to vse as his helpers herein weake and base men whom he assumeth into fellowship with himselfe to become coworkers with him although not in the act of conuersion yet in the Ministrie of it who dare despise such whom the Lord so farre honoureth and therefore calleth them his white horses horses in that he vseth them in his battailes against sinne Satan the world and wicked ones and white for the puritie of their doctrine and integritie of their liues yea his Angels namely such as by whom he reuealeth his good pleasure vnto vs and his owne voyce by whom he beseecheth men to be reconciled Secondly how carefull is the Lord to preserue his Ministers from contempt when he affirmeth that such as despise them despise himselfe that sent them In which sence we read that the posteritie of Caine contemning the preaching of Noah dispised and contended against Gods spirit so Israel murmuring against Moses and Aaron Moses saith he hath heard your murmurings against the Lord for what are we that yee haue murmured against vs. Thirdly how vnnaturall a part were it for children to despise their Fathers and what seueritie hath the Lord shewed against it in his law but godly Ministers are the Fathers of their people I am your Father saith Paul and Onesimus yea and Titus here begotten by him vnto the faith he calleth his sonnes Let no cursed Cham presume to scorne them which is not so hurtfull to them as dangerous to themselues beeing the next way to bring themselues vnder
canst so nimbly take all advantages and forfeitures consider whether God deale so or thou wouldst haue him to deale so strictly with thee doth he strike so soone as thou hast sinned and so soone as he hath thee at an aduantage and yet he might say I hope I doe no more but iustice and lawe I require but my couenant Oh therefore let euerie Christian looke into this cleare mirrour and say with himselfe oh how softly and tenderly doth our God deale with sinnefull flesh he layeth not about him nor presently bringeth the forfeit of his lawe vpon me but hath sent out his gospel a mercifull moderator of that rigour without which euerie day would bring a newe deluge of iudgement against all flesh euen so must I in imitation of my heauenly father deale with my brethren not seeke or take the forfeites which the lawe suffereth me to doe but by Christian softnesse which the Gospel teacheth me remit of that rigour and extremitie for shall the Lord powre out a sea of mercie vpon me and shall not I let one droppe fall vpon my brother and would not I haue God to deale in iustice with me and shall I stand altogether vpon iustice and lawe with an other And thou also that takest thy brother by the throat and castest him into prison and there detainest him for some debt vnto which he is altogether insufficient here is lawe also and iustice and I thinke it meete that such should be punished whether for their ouersight or yet much more for their craftie or vniust dealing but yet mercie and equitie must at length take place where there is extreame insufficiencie especially Consider how insufficient thou wert if the Lord should exact all thy debt how he contenteth himselfe to correct thee with the rods of men in mercie and not with scorpions nor in wrath aboue that thou art able to beare he might by his couenant require totall obedience of his whole law but seeing thy state to be broken he is contented to take as thou art able euen a debt of ten thousand pound as it were by a penny a yeare go thou now and doe the like be mercifull euen as thine heauenly father is mercifull But shewing all meekenesse to all men In this precept three things must be considered 1. The vertue prescribed meekenesse 2. The manner how it must be excercised it must be shewed openly 3. The persons to whom to all men The nature of this grace will appeare in the description of it Meeknesse is a grace of God whereby the heart and affections are enclined vnto a mild and louing a kind and curteous carriage towards our neighbour euen then when they might be prouoked to anger Where three things are laid downe to be further opened to the better knowledge of this vertue 1. That it is a grace of God for the next verse will teach vs that we are borne as rough as Esau in our corrupted nature and therfore this strippeth and goeth beyond the best nature beeing a fruit of the spirit and is called the spirit of meekenesse because it is such a peculiar work of the spirit and proceedeth not of the flesh 2. The worke of it is properly to preserue Christian affection in moderating all reuengfull passions not suffering the heart to be easily ouercome with bitternesse but is as a wall or fence of the soule receiuing all the shot of iniurious and hostile actions and speaches and yet keeping all safe within not permitting the possessor hastily or violently either to offer to another or remooue from himselfe such iniuries The mother of it is humilitie the daughter is long-suffering and therefore we read it set betweene these two in diuerse places The next attendants or handmaids of it are inwardly a quiet peaceable spirit for these hath the Apostle combined as inseperable 1. Pet. 3.4 outwardly 1. soft answers such as that of Abigail which broke the wrath of Dauid 2. compassion or affliction of spirit in sight and sence of the afflicted 3. readinesse to forgiue offences 3. I say it preserueth peace within when it is prouoked to warre to anger and returne of wrongs for then is the cheife vse of this grace which is therefore added because many men seeme to haue attained this vertue when it is neuer a whit so Let them alone offend them not you shall haue them gentle courteous affable and tractable inough but crosse them a little and stirre their blood oh now you must pardon them they haue their affections and you shall know they can be passioned and angrie as well as others here shall you see the best nature betraying her meeknes But Christian meeknes must step in to ouercome euill with good when it is prouoked to returne euill or else what great thing dost thou it is no hard thing for the very Infidell and Turke to be kind to the kind nay the wild beast if thou goest no further will be as meeke as thou who the most of them hurt not vnprouoked Secondly this meeknesse must be shewed forth not hidde with our selues but it must be brought into the light that others may haue the benefit of it for as this grace is a signe and pawne of our election which as the elect of God we must put on and araie our selues withall Collos. 3.12 so also must it be the ornament of our vocation whereby we glorifie God adorne our profession and winne others vnto the liking of it Hence the Apostle praying the Ephesians to walke worthy of their high calling teacheth them that this they shall doe if they put on humblenes of mind meeknesse long suffering c. Ephes. 4.2 for otherwise if men partake not in these our graces the vnitie of the spirit in the bond of peace cannot long last vndissolued Thirdly this meeknes must be shewed to all men beleeuers vnbeleeuers freinds enemies the better and the worse which is a speciall point not to be neglected because it is the ground of the verses following Quest. But if meeknes must be shewed yea all meeknes to all men how may we warrant any anger against any man in any sinne or offence or how may any seueritie be put on against any offender Answ. This beeing a grace of the spirit it crosseth not any other of them so as it is no enemie to that of zeale which we haue vrged out of the 14. verse of the former Chapter and Christians mistake this grace when they dreame it to be a bottomles charitie and vnder pretence of meeknes can beare with any euill which indeed is nothing else but an irreligious and mute approbation and association in the euill He that commandeth to be angrie but not to sinne maketh it a sinne not sometimes to be angrie neither did the meeknesse of Moses hinder but that he might be exceeding angrie at the calfe they had made Whence it followeth that publicke persons must publickly represse and reprooue open sinnes disturbing the
himselfe or builded without his owne strength while it teacheth that there are some meritorious works which serue to prepare men to their iustification and that there is a cooperation of mans will with Gods grace in the first act of conuersion a doctrine full of pride and vanitie as though the Lord did not first by setting his loue vpon vs make vs louely rather then finde vs so Besides if our iustification saluation were partly by grace partly by our own dispositions preparations grace were not euery way grace consequently no grace at all The Prophet Hosee sheweth the nearest reason that we can reach vnto of this grace of God I will loue them freely but wherfore not for any disposition or desert in them but because my wrath is turned away If we be about the doing of any good it is not I saith Paul but the grace of God in me that doth it for as it was in the building of the second Temple Zerubbabel who represented Christ must lay the highest stone of the building notwithstanding the high mountaines that is the strong opposition of the enemies and this he must doe not by armie or strength but by his spirit so in this liuing Temple which we are the Lord himselfe both foundeth the lowest and laieth the higest stone not by our arme or strength nay we rather haue mountaines of impediments to hinder this greate worke and our selues are the greatest enemies to our owne building but by the power of his spirit which maketh all plaine before him Yea further whereas the abstaining from the least euill is good though the least good euen this is denied to our power and laid out of our owne reach and must be giuen vs from the father of lights Let the Papists therefore sacrifice to their owne nets and burne incense to their yarne as though their owne hand had made them rich and their owne arme happie but let vs labour to see 1. how woefull creatures we are by nature and be ashamed of our selues and sinnes 2. flie to this infinite grace and mercie which is the liuing fountaine of our welfare 3. returne the praise and honour of all our good to the right author of it which is the right vse and end of all the doctrine of free election iustification vocation and saluation all which are noted by Paul to tend to the praise of the glorie of his grace yea and of all the Gospel which is to stop euery mouth and cause all that would finde saluation and happines to seeke and finde it onely in God and the riches of his grace Vse 2. This free grace beeing the fountaine of all blessing it behooueth euery man to seeke it in the first place for himselfe and others to whom he wisheth any good get grace for thy selfe or another thou hast gotten peace a lesson obserued of few Husbands Fathers Masters who whilest they beate their heads till thy quickly become hoarie with cares for the purchasing of outward things for themselues and theirs scarce dreame of the best blessings and of purchasing by laying hold of the couenant for themselues and theirs the grace of God in Christ which is the portion of verie few Many say who will shew vs any good and can reioyce when their corne and wine and oile is encreased but to say Lord lift thou vpon vs the light of thy countenance is the voice of the smallest number Thus it is too plaine that the spirit of prayer and supplication hath no delight in the most who can heartily pray for daily bread for health for wealth in the want of them but neglect the fountaine which is Gods grace and mercie in Christ and no otherwise doe they craue for others then they haue done for themselues in these distempered prayers resembling sicke persons both in that they haue more sence and griefe for the fits of their sicknesse then for the cause as also that they most desire that which standeth with the feeding of the vicious humor which should rather be purged and expelled The spirit of God is the spirit of wisedom and directeth to a more compendious way of preuailing with God and so teacheth vs to aske as that we obtaine farre more then we haue asked or that which is farre better Doctr. Onely they that are by grace and mercie accepted of God haue their portion in this peace here mentioned Reas. 1. Peace that is all kinde of prosperitie is promised onely to the godly Psal. 1. they shall prosper in euerie thing and the Apostle pronounceth it onely vpon the Israel of God 2. it is accordingly bestowed vpon those onely that are iustified by faith Rom. 5.1 seeing they onely haue peace with God which is the principall part of it 3. to shewe it to be a fruit of Gods grace sundrie phrases in Scripture might he alleadged as that it is called the peace of God Philip. 4.7 and that God is called the God of peace 1. Thess. 5.23 as also that difference which is worthie to be obserued betweene the salutations of the old and new testament In the old Testament grace and peace are neuer ioyned the ordinarie forme of salutation was Peace be with thee peace be to this house goe in peace but the Apostles after the mysterie of redemption was reuealed and perfected before the ordinarie salutation prefixe this word Grace or mercie or both that as they are neuer ioyned in the old Testament so are they neuer separated in the new to shewe that we cannot looke to haue one of them alone or separate them no more then we can safely sunder the branch from the roote or the streame from the fountaine Vse 1. Here is an other motiue to stirre vp euery man to seeke to partake in this grace euen as he desireth sound and setled peace Who is the man that desireth to see peace and good daies here vpon earth among men let him lay the foundation of it aboue with God Wouldest thou not offend men nor that men should offend thee be carefull that thou offendest not God Wouldest thou be at peace with the creatures and haue a league stricken with the stone in the wall and beast of the field the way is by beeing at one with their Creator whose hoasts they are then shalt thou walke safely vpon the lyon tread the basilisk vnder thy feete wouldest thou find inward peace in thine owne heart conscience to stablish thee in thy combat against terrors of sinne and temptations of Satan thou must serue vnder the Prince of peace and become a subiect vnder him who will possesse thee with such peace as shall make thee in mourning and suffering persecution for righteousnesse reioyce not onely in the promise but in thy possession of a present happinesse wouldest thou haue all enmitie subdued vnder thee and thine enemies become friendly then let thy wayes please the Lord. In a word wouldest thou enioy all prosperitie
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—
himselfe by insensible wounds and true it is that wine kills more then the sword As for the plagues wherewith the Lord pursueth this sinne after this life they are vnvtterable only let the sinner of this suit know that it banisheth him from the suite of the Saints and excludeth him out of heauen 1. Cor. 6.10 Let Ministers and people therefore consider well what a number of sinnes and plagues that man thrusteth himselfe into that is giuen to wine and strong drinke and sitteth downe with drunkards and yet how hath this sinne as a deluge ouerflowne the land yea and that height of it seeketh not corners whereby one man sporteth himselfe in making another drunke oh woe vnto that man that maketh himselfe merrie in another mans sinne which should be as a dagger at his heart and woe worth that deuillish reioysing which triumpheth in putting out Gods image and bringeth a man to the condition of a bruite beast whereas our reioysing should be in remoouing blocks from before the blind rather then in laying them Alas that these should be the fruits of the Gospel will not such things force our God to remooue the hedge of his vineyard and breake downe the wall nay is not the hedge troden down already seeing such so vile sinns vnheard of among the heathen like so many wilde beasts depopulate and wast this Garden of Eden planted by the Lords owne fingers that vnlesse the Lord of hosts returne and visit this vine and returne vs vnto him by repentance we that haue bin enuied for our happines shall come of all nations to be pitied when the long patience of our God shall be expired with a soddaine ruine and a wofull downefall And yet further we who liue in the Goshen of our Countrie if darknes couered the face of all the land we should be light the sunne is vpon vs we are in the sunne let vs walke as in the noone-day those that are drunke are drunke in the night let vs be ashamed of such works of darknes that we may be answerable vnto our light should Gilead be a citie polluted with such a bloodie sinne especially let the schoole and the sonnes of the Prophets as to whom it is more especially directed meditate of this precept that a Bishop must not be giuen to wine No striker This fourth vice seemeth fitly to be set after the former as beeing an vsuall attendant of them The right meaning of which that we may better conceiue we must know that we may not so vnderstand the precept as that at no time a minister may lawfully strik another for there be times and cases when it may be not only lawfull but necessarie For 1. it detracteth nothing from his priuate economicall right whereby he may and ought moderately as occasion is offered exercise his power of correcting his seruants and children 2. It derogateth nothing from his common right in case he be set vpon and cannot call for the Magistrats helpe in which case by a iust and common law he is armed and warranted to become a Magistrate to himselfe and may not onely strike but euen kill with the sword also so be his heart be free from that desire and his intendment be not to kill but rather weaken the enemie and to defend himselfe rather then hurt the other in which case Christ allowed the Disciples whom he could haue miraculously preserued the vse of swords Luk. 22.36.38 except we will allegorically vnderstand those places as Beza doth and Peter had a sword readie to draw and smite at Christs apprehension 3. Some Ministers may be present in a iust and lawfull warre to teach souldiers to fight the Lords battels after the Lords minde to pray for prosperous successe to comfort and animate the camp Thus Moses praied in the campe and we read of Ambrose in the campe of Theodosius and of Zuinglius who died in the field in which case it is not doubted but that a Minister may strike and kill also the enemies of God The meaning then is that a Minister may not be a man of a martiall heart and spirit such a one as in his priuate matters will stand out with euery man at the slaues end in contending or a man of a word and a blow an hackster or cutter but one of a patient spirit meeke long-suffering following peace with all men yea propounding himselfe a patterne of peaceable disposition to the flocke Reasons 1. Because the weapons of our warrefare are not carnall but spirituall The Apostle denieth not but that the calling of a Minister is a fight and warrefare 2. Tim. 2.3 but they fight not against flesh and blood but spirituall wickednesses and the weapons are suitable to the warre and to the enemies not such as wound the flesh but which subdue Satan and sinne and wound the consciences of men and cast downe high cogitations which fortifie themselues in strong holdes and exalt themselues against God as of pride rebellion false conceits and opinions namely the sword of the spirit put into their hands which in the constant and conscionable preaching of it beeing wisely welded is sufficient and powerfull against all enmities besieging the soule Besides they haue prayers teares faith zeale loue if Ministers will strike they may with these and ought and the effect will be proportionable that is not to bring mens bodies into subiection vnto themselues but their soules and consciences vnto the obedience of Christ. This castle is not wonne by fists or clublaw neither with the strokes of the tongue by bitter and feirce rayling speaches nay the seruant must not thus striue but be gentle towards all men apt to teach suffering the euill men patiently 2. Tim. 2.24 2. The Minister is the Surgeon of mens soules who must heale wounds but not make them except for cures sake And as a good Phisitian who beateth not his patient no not when through distemper perhappes he may fall vpon him but considereth his case and goeth on in his course of cure so must the Minister after the example of Christ beeing smitten not smite againe beeing reuiled not reuile againe being in passion not threaten For if such had beene fit meanes to build his kingdome how easily could Christ haue beene auenged of his enemies nay which is more if Peter shall in the loue and zeale of his Master and that in the defence of his life draw a sword Christ will bid him put it vp againe into his place for he is now out of his owne element and newly stepped out of his calling not without indignation threatning him that if he dares to take the sword when God hath not put in into his hands he shall perish with it Yea and least any man for his cause sustaine bodily harme he will heale Malcus his eare who surely deserued nothing lesse Whence easily we see that those fierie men who with those two Disciples would for euery iniurie cal for
of them 2. That therefore the lyer casteth himselfe into the gulfe of Gods displeasure seeing as he hateth all the workes of the deuill so hath he testified speciall hatred against this A lying tongue is one of the sixe things which the Lord hateth and is abhomination vnto him Prou. 12.22 and therefore doth with them as we do with the things we abhorre either remooueth them out of sight by barring them out of heauen or destroyeth them Psal. 5.6 3. That although that be the greatest plague to haue the face of God set against them here and to be cast from out of his face and blessed presence of ioy hereafter yet there are other inferiour euills not to be contemned which wait at the heeles of this sinne As 1. that it maketh the sinners of this suite iustly hatefull euen vnto men as those who are the maine enemies vnto humane societie which is vpheld by truth and faithfulnes 2. Such deceitfull and fraudulent persons are occasions of the multiplication of oathes and periuries among men for which the land mourneth 3. In themselues it argueth the want of Gods spirit in their hearts who beeing the spirit of truth and light cannot abide to dwell in a heart that is pleased and delighted with nothing more then darkenes and falshood 4. They loose iustly their owne voice and credit and are worthie not to beleeued when they speake truth and men must deale with them as with their father the deuill whose workes they accustome themselues vnto suspect euen the truth from them and not receiue any as from them Now if any receiue not this doctrine he is farre behind the heathen who shall rise in iudgement to condemne him if any acknowledge it as true and yet make no bones of this odious sinne besids that he is condemned of himselfe let him knowe that he shall not escape the sentence of him who will take account of euerie idle much more of euerie lying and deceitfull word Euill beasts This is the second imputation in this testimonie Epimenides calleth the Cretians beasts because of their bruitish conditions and beastly practises and euill beasts because they are not like the creatures who by their creation were ordained and serued for the commodious and comfortable vse of man but such as since the fall rebelliously refuse the Lordship of man and will not be brought vnto tamenes and seruice nay rather are either fierce and cruell against man as Lyons wolues c. or els poisonfull direfull and venemous as the serpent crocodile with such venemous beasts both which sortes are truely called euill beasts not that they are not good in their substance or not verie good in their creation but because they carrie on them the cursed markes of mans rebellion against God beeing thereby subiected vnto vanitie so farre as in stead of that primarie vse and comfort from them man hath iust cause incessantly to feare and often receiueth much euill by meanes of them And what doth the Poet herein other then that which the Scriptures are very frequent in for when men degenerate and by sinne put off the nature of man both God and nature strippe them of the name of men as vnworthie of it because they rather resemble the bruit beasts shrowding many brutish qualities vnder the shape of men The Scripture speaketh expressely that man beeing in honour became like the bruit beasts which perish But wherein standeth this resemblance Ans. By looking into the word of God we shall finde it to stand especially in three things 1. In becomming without vnderstanding and in all the things of God by nature which holy Dauid in one case confessed as ignorant as the verie bruit beast so Ierimie 10.14 affirmeth that now euerie man is a beast in his owne knowledge and Prou. 20.24 How can a man vnderstand his owne way Now hereby who seeth not that hereby men loose the verie thing which maketh them men and distinguish them from the bruites without vnderstanding and that is the minde it selfe whereby onely man was enabled both to see and consider of the things he seeth and seeing the mind without vnderstaÌ„ding is as an eie without sight therfore may he that is destitute of vnderstanding be as truely said to want his minde as hee which lacketh his sight is truely said to haue lost his eyes 2. By giuing vp themselues to be ledde with sensualitie as the bruit beasts and this propertie the Apostle Peter ascribeth to naturall and vngodly men Neither can it be that this should not rise of the former for when men are depriued of vnderstanding iudgement reason as euerie naturall man is in the things of God they must needes be ledde by other guides of lusts appetite sense and sight euen as the beasts are For when the noble part of the minde which should subiect the inferiour powers of the soule vnto it selfe as also guide the motions and actions of men by deliberation counsel iudgement and election is deposed from his regencie the sensitiue appetite which is common to man and beast like a rebellious commons taketh the whole command and carrieth the soule by a blind force vnto any bruitish lust and to whatsoeuer is delectable to the senses Notably doth the Prophet expresse this propertie in the wicked Iewes saying that like fedde horses euerie of them neighed after his neighbours wife 3. By the practise of many beastly and bruitish properties For what properties haue vnregenerate men which are not more beseeming euill and hurtfull beasts then men 1. If we consider the respect betweene God and â—im his heart knoweth no subiection but as was said once of Israel he is as an vnrulie beiffer he knoweth no yoke acknowledgeth no Master lifteth vp his heele against his feeder and careth not for the owner of his fat pasture 2. If we consider naturall men in themselues no beast is so vncleane and foule as they whose filthie hearts are fit for nothing but to be stinking cages and dens for filthie birds and beasts wholly bespotted as the leopards Ier. 13.23 swinish men wallowing in the dirt and mire of sinnefull pleasures and reuolting from euerie good way as dogges to their vomits for so the Apostle tearmed such Iewes as revolted from Christianitie to circumcision Beware of dogges 3. Consider them in respect of their neighbour no euill beast is so cruell and venemous as they in regard of the former the Scriptures ascribe the propertie of the deuill himselfe vnto them calling them ramping and roaring lyons such as Dauid and Christ himselfe had to doe withall Psal. 22.13 such a one was Nero whom Paul had to doe withall 2. Tim. 4.17 God deliuered me out of the mouth of the Lyon And for their savagenes and greedines they are called dogges and wolues Zeph. 3.3 Her Princes are as roaring lyons and her iudges as wolues in the euening which leaue not the bones till the morrowe And for subtiltie and craft
For how absurd will it seeme to reason with the word to call the hungrie blessed to account the rich vnhappie to esteeme corrections loue the Iulians of the world would scoffe at such paradoxes who as the Prophet speaketh walke by the sparkles of their owne fire but the life of faith is when the heart giueth vp the whole man vnto Gods leading when his wisedome is become thy direction and his word the men of thy counsell And for the latter thou must doe three things First set thy selfe often in his sight and himselfe alwaies at thy right hand let thy heart religiously thinke vpon him and his presence let thy tongue reuerently speake of him and his goodnes Secondly whatsoeuer thou doest whether thou eatest or drinkest and much more performest the duties of thy calling to which these are but seruants doe all to his glorie beeing about any thing aske thy selfe what glorie will redound to God by this speach or by this action Thirdly by euery euent make this vse to gather still into his fellowship by euery blessing gather encrease of faith loue and confidence in him by euery crosse adde vnto thy feare reuerence watchfulnesse by euery speciall prouidence obserue his admirable wisedome truth and goodnesse and thus by euery thing growe vp in him these are worthy fruits of pietie The third rule is to keepe the set times of Gods worship both publicke and priuate for this is the pale and preseruatiue of pietie which whosoeuer hath he will vse Gods meanes to preserue it A godly heart reuerenceth and reioyceth in all holy things the word Sacraments sabbaths and striueth to make his house a little Church and he that makes little or no conscience of the sabbath and family duties let him pretend what he will is an vngodly person without all religion 4. Be carefull to attend the waies of thine owne heart both how it subiecteth it selfe to the will of God written whether it be desirous to receiue the law at his mouth whether it tremble at the word as also how it subiecteth it selfe to the will of God done whether in prosperitie it lift vp it selfe to be something besides or without God and whether in correction it be silent vnto God because he hath done it Attend it how readie or heauie it is to lift it selfe vp in prayer for wants in praise for supplies whether it pray alwaies or in all things giue thankes Watch ouer it in thy seruices that it start not away and leaue thy worship liueles without spirit without truth know that God is a spirit and will be serued of thee if aright as he was of Paul in thy spirit and looke well to this matter for Iudas can follow and reuerence Christ and yet his heart going after couetousnesse be practising to betraie him and Herod can pretend to worship when he intends to kill Watch it further in the motions to sinne whether it be zealous and resolute against it and whether it sticke fast and with full purpose vnto the Lord whether it feare the least offence of God or can swallow smaller sinnes whether it bridle the tongue from idle talke and smaller oathes vaile the eyes from wanton lookes or whether it can easily digest such things which are no small departures from God when occasion is offered and know that such is thine heart as it is found in temptation Lastly watch it in the motions of the spirit how it entertaineth them how stirring it is in the causes of God as when occasion is offered of promoting Gods glorie in his pure worship or in the establishing of a conscionable ministrie how it entertaineth such good motions offered how it entertaineth Gods counsells rebukes and exhortations in the ministerie a cleare case it is that those that neglect such motions and much more resist them are yet in their sinnes and are no better then impious and vngodly persons 5. In the loue of men ioyne the loue of God for charitie abstracted from pietie is a counterfeit and this thou shalt doe when thou louest man in and for God because of Gods image and of his commandement so as if thou seest godlinesse grow in any man thy loue groweth with him and if grace decaie as he estrangeth himselfe from God so thou for his good becommest more strange vnto him For although by vertue of Gods commandement we must loue all and do good vnto all yet we must reserue a speciall loue to the image of God renued and especially affect such as are of the houshold of faith Vse If these be the practises of pietie which cannot be attained but by these rules then shall many a one who take themselues to haue taken out this last lesson be found non-proficients and such as whom grace neuer taught any such thing as godlinesse And to omit to speake of wicked Esaus and Ismaels scoffers of such as walke in these straite waies of God tossers of reproaches against them so farre from that inward and pure worship of the heart in spirit and truth as they are open despisers of the outward ordinances of the word and sacraments who are furthest from repentance and verie seldome reclaimed yea so monstrous and black are these filthie dogges and swine as they are not more condemned of others then of themselues for most part We will leaue to wash such bricks and come first to our common people whose extreame and secure ignorance loads them with such a burthen of impietie as it is impossible for them euer to stand vnder it when Christ shall appeare and yet they thinke to get to heauen nimbly inough For this whole practise of pietie is placed in that which they call a good meaning and a good hope but replie and tell them that grace is not contented with good meaning but teacheth to liue godly and so bringeth pietie into the life they answer that they could neuer make any shewes as many men can but yet they hope they may haue as good hearts as the best to god-ward Wherevnto if you demand how that roote can be so good which sendeth out such sower fruite or that fountaine sweete which sendeth out such bitter water for in these good hearts ignorance raigneth and the goodnes of their hearts openly neglecteth the word Sacraments c. the means of saluation and preseruatiues of pietie they can answer that they keepe their Church and doe as the most doe and if they receiue not the sacrament it is because they are not reconciled to some that haue offended them vnder which pretence they can refuse that comfort for many yeares together and carrie yeâ— the matter further with them and tell them your good heart sendeth out wicked oathes bitter curses and fearefull imprecations then they sweare either nothing but the truth or by nothing but that which is good or if they did happe to sweare or curse much they were vrged vnto it And for the sabboath adde that whereas a good heart maketh it a
Kings and especially for good men as the shepheard for the sheep and not principally for the wolues Besides the supposition is nought for though they be iust yet they are so but in part and therefore sometimes they follow their priuate affections and do wrong and need the law to vrge them to do right For the third although beleeuers be vnder the protection of God who suffreth not an hayre to fall from their heads without his prouidence yet may we not strip his prouidence from the meanes which serue it of which this is a speciall one And for the fourth true it is that loue couereth all things but by couering must be meant 1. A fauourable construction of all things which in right reason may be well conâ—â—ered for a man may not put out his eyes and affection may not so ouermaster sence as to call manifest darknes by the name of light 2. A passing by smaller infirmities and priuate offences as one that would not take knowledge of them 3. Such a couering as may cure also for loue is wise and herein most louing when in taking notice of an iniurie it turneth it selfe to the discipline of the partie sometimes by louing admonition in all lenitie and sometimes by mercifull seueritie in sharper reprehension yea and if that take no place in proceeding further to discouer the sores to skilfull surgions according to the quality of the offence to the bench either of the church or commonwealth and this is no impreachment vnto loue as we see in God himselfe who chasteneth vnto amendment whom he loueth Againe Christians may not returne euill for euill but rather beare two blowes then giue one and suffer a double iniurie then offer one but yet this hindreth not but that a Christâ—an may lawfully defend himselfe although he may not offend and hurt another for we may not thinke our selues so straitly bound to the letter as the right sence of such precepts for euen Christ himselfe hauing a blow on one cheeke turned not the other but was readier and would haue done it before he would haue returned the wrong as he might Lastly Christians may not reuenge But reuenge is twofold either lawfull or vnlawfull This latter is priuate reuenge done by a mans selfe or by the help of the Magistrate when a man seeketh to right his wrong with the hatred and wreckling himselfe vpon the person or any other sinister end and this must be farre from a Christian. But there is a publike reuenge put in the hands of the Magistrate who is the Minister of God to take vengeance on the euill doers and this may be prosecuted in a good manner and for a good end without hatred of the partie offending yea and executed according to the constant orders laws of the countrie agreeable to Gods word and this execution is nothing else but the manifestation of Gods vengeance and righteous sentence Vse 2. This doctrine further meeteth with all those common slanders raised by Satan and his instruments against Christ and his kingdom and ordinances by which the deuill hath most powerfully preuailed against the Church in all ages namely by perswading ciuill gouernours that Christs kingdome is the greatest enemie to their states and kingdomes and such an enchocher as will at length vnlesse it be warily preuented pull downe their greatnesse This imputation hath the father of lyes euer laid before the eyes of great ones to alienate the minds of Princes and people from the same for the euidence of which how hath hee made it goe for currant that whereas all errors are easily tolerated and countenanced onely true religion and the professors of it haue been the causes of all stirres and tumults as though the doctrine and teachers of the Gospel of peace carried nothing else but fire and swords where they goe By what other meanes did Haman incense king Ahashuerosh against the Iewes but by telling him of a dispersed people dwelling apart from others hauing lawes which yet were Gods owne different from all other people and they would not obey the kings laws and therefore it was not for the kings profit to let them liue By what other meanes did the Chaldean courtyers incense Nebuchadnezzar against the three companions of Daniel but by imitating their contempt of him and his edict These men haue not regarded thy commandement nor will serue thy gods nor worship thy image which thou hast set vp By what other means did Rehum and Shimshai and their companions hinder the building of the temple then by writing vnto Artashast that if the Iewes had once fortified themselues within walls they would be rebellious as of old and would pay neither toll tribute nor custome and that they wrote thus much because they would not see the kings dishonour In the new Testament how haue Christians standing out for the lawes of Christ against Antichrist beene alwaies charged that they were the onely subuerters of the place where they liued and the direct contradictors of the decrees of the Caesars vnder whom they liued How often was Paul accused by the Stoicks in Athens by Demetrius by Tertullus that he was a pestilent fellowe a moouer of sedition among all the Iewes thorough the world and a sect-master And it is no meruell if the members and ministers of Christ be thus dealt with in the world seeing the head himselfe was not onely accused and condemned but executed for that he was an enemie to Caesar and a moouer of sedition Our eyes haue seene and read and our eares haue heard how Popish spirits haue euer beene readie to charge the Protestants in seuerall countryes to haue attempted to wrest the sword out of the Princes hand Harding chargeth Luther to haue animated Thomas Munzer the rebels preacher in Thuringia wheras Luther plainly calleth him the preacher of Sathan so the Rhemists call M. Calvin one of the principall rebels of his time and affirme the Protestants consistories the shoppes of rebellion This hath euer beene the cunning of Sathan to preuent the accusation of others in the things wherein himselfe is most guiltie for those that knowe Popish doctrine can easily discouer it to be none of Christs nor his Apostles because it wresteth all Princes authoritie out of their hands and mooueth their subiects to rebellion and such as knowe the state of Rome and Rhemes knowe where the shoppes stand in which all conspiracies and rebellions haue beene and are daily forged and then where would they lay them but vpon Protestants who hence shewe themselues taught by Christ because if Satan himselfe should come to accuse yet could he not say truely that euer any such thing was found in their hands Did not Charles the ninth of Fraunce giue out that the most bloodie massacre that euer the sunne sawe was done for the conspiracie of the Protestants against him and the kingdome whereas it was onely a Popish and perfidious plot long before laid against the liues
the Apostle Peter who combineth all these duties in one short verse but a little inverting the order Feare God honour the King loue brotherly fellowship This precept in hand chargeth vpon euerie Christian these two maine duties First that he must make account with himselfe that everie Christian dutie belongeth vnto him euen euerie good worke to which the Lord giueth him calling and abilitie Secondly that he must keepe himselfe in a fitnesse and readinesse thereunto Doctr. 1. The former is cleared by the testimonie and other obseruations out of the Scripture The lawe curseth him that continueth not in all things the Gospel also in generall requireth the obseruation of all things Teach them to obserue all things which I haue commanded you which precept was giuen when Christ had on the crosse fulfilled all righteousnesse in the persons of his members As for the speciall precepts of the Gospel they are many Philip. 4.8 Whatsoeuer things are true honest iust pure pertaining to loue of good report if there be any vertue or any praise thinke on these things The Apostle was not content that the Corinths should abound in euery grace else and be wanting in one but exhorteth that as they abounded in euerie thing in faith in word in knowledge in diligence in loue so they would striue to abound in this grace also namely of mercifulnesse to the distressed Saints The same Apostle to the Thessalonians knewe what he prayed when he wished that they were stablished to euerie good word and worke 2. This standeth with those special commendations which the Apostles haue giuen of sundry of the Saints to stirre vp others vnto their imitation When Paul would be large in commending the Church of the Romanes he affirmeth they were full of goodnesse so of Dorcas we read that she was full of good workes and almes and mention is made of the coats and garments which shee had made for the Saints 3. As the holy Ghost in Scripture approoueth and commendeth the presence of any true grace for the encouragement of it so also taketh he notice of that which is yet wanting to prouoke to the purchase of it Many of the good kings of Iudah were highly commended yet something or other they fayled in either the high places were not wholly taken downe or some league or otheâ— was made with the enemies against Gods commandement or some heauines or forgetfulnesse ouertooke them that of fewe of them it could be said they went through-stitch with euerie good worke The spirit likewise in the new Testament speaking to the Churches taketh knowledge of many good things in the Angels of them I knowe thy loue thy faith thy patience thy zeale and thy workes c. but fewe of them escaped without that exception neuerthelesse I haue somewhat or a fewe things against thee either the first loue was fallen from or Balaams doctrine maintained or Iesabels fornications suffered c. but according to the truth of their condition the spirit is plaine with them this thou hast and this thou hast noâ— implying it to be matter of iust reproofe before God to be wanting in any good worke which hee hath giuen calling and meanes vnto 4. The nature of grace giueth light and euidence vnto this truth the which disposeth the will and powers of the soule equally vnto one good thing as well as vnto an other for regeneration includeth in it the seeds of all vertues and reneweth and changeth the whole nature which hath in it the seede of all sinne and vice and when the Scripture would note the soundnesse of grace hence it doth it that it both hath respect to all the commandements and hateth all the wayes of falshood Vse 1. This doctrine first teacheth vs to learne the rule of euery good worke legall or euangelicall The former are not only such as are commonly knowne and expressed in the words of the decalogue but such also as therein are included and implied these must be sought out for else ignorance of the law excuseth not from fault Content not thy selfe that thou canst say the commandements nor if thou canst say that thou hast kept the whole letter of the law from thy youth but studie the whole Scripture which is an exposition and large commentarie of those tenne words heare it read it diligently meditate vpon it apply it to thy heart and life else knowest thou not how to beginne any good work Learne further the speciall good workes required by the Gospel such as are faith in Christ repentance of sin past amendment of life for time to come And cursed be all that Popish doctrine which would hide this light vnder a bushell whereby alone the Christian can discerne what is a good worke and how himselfe may do it well Vse 2. If euery good worke belong to euery Christian then may not men post ouer the matter to the Minister the common conceit is that the clergie should be holy hospitable and so qualified as we haue heard in the first Chapter but for common men and vnlearned it will be acceptable inough if they be almost Christians that is as good as neuer a whit whereas the Lord bindeth vpon euery Christian of what condition soeuer the practise of euery good worke which is offered him within the compasse of his calling either generall or particular For example If a Christian be called into publike place as of Magistracie he may not conceiue that the building of the Church the discountenancing of sinne the encouragement of the godly belongeth only to the Minister but he must set hand to these workes he must establish and countenance the Ministrie he must be the foreman in all good exercises he must be rich in workes of mercie and of iustice the patron of the poore the sheild of the oppressed but especially a patterne of pietie he must be a man fearing God yea he and his house must serue the Lord. If thou remainest a priuate man the same care lyeth vpon thee in thy proportion thou must procure the wealth of Ierusalem at least by thy prayers for the peace of the Church for able Ministers for the free passage of the Gosspel and if God further enable thee thou must releeue such as stand for the truth of God and puritie of his worship Thou must doe all the good thou canst to others in preseruing life feeding the hungrie clothing the naked visiting the prisoners and so become rich in the works of mercie Thou must also be diligent in duties at home in reforming thy family teaching them praying with them examining how they profit and thriue in grace and walking religiously and conscionably in euery good worke of thy personall calling Here is a course which goeth farre beyond harmelesnsse and good meanings and good words which Iames saw to be the religion of many in his time this is soundnes in christianity when a man can thus turne himselfe as well to one good action
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