euer haue a Christian on the gathering and gaining hand and therefore hath appointed priuate instruction in the family priuate prayer priuate meditation priuate reading and conference things scarse vsed among Christians though they scarce can be Christians that vse them not and hath promised that where and when two or three be thus gathered in his name he will be present and he is no where emptie handed yea where one man apart shutting his doore praieth or meditateth alone the Lord seeth in secret and repaieth his paines with such store of grace as all men may see him openly rewarded yea let a man be most alone if in such duties he is in most comfortable companie and fellowship with the Lord. Doctr. 2. All the grace that is bestowed on vs is by meanes of Iesus Christ for with him is the fountaine and headspring yea he is the head which sendeth life sence motion and direction into all the members resembled in that holy oyntment which ran downe from Aarons head and beard euen to the skirts of his garment The Euangelist after he had affirmed that Christ was full of grace and truth addeth that of his fulnesse wee receiue grace for grace so the Apostle Colos. 2.9.10 In him dwelleth the fulnes of the godhead bodily and wee are compleat in him But how come wee to share with him in it The next words declare it which is the head of all principality and power as though he had said because in himselfe he hath the well-head of glory and maiesty the which becommeth ours in that he is also the head of his Church And as here our Apostle in general concludeth that all the graces of regeneration are through him so were it easy in particular to goe through the rest of the graces and obserue them in the scriptures all ascribed to this proper cause As 1. peace with God and our selues Rom. 5.1 2. entrance and accesse vnto the Father through him Eph. 2.18 3. wisedome and vnderstanding whereby God in him purposed to enrich vs Eph. 1.8 4. consolation and comfort which aboundeth through him 2. Cor. 1.5 5. eternall saluation which is the gift of God through Iesus Christ Rom. 6.23 But in such a plaine doctrine we will spend no more time Those generall places will saue vs that labour Ephes. 1.3 who hath in Christ blessed vs with all spirituall blessings and Rom. 11.36 for of him and thorough him and for him are all things and 1. Cor. 1.30 he is made of God vnto vs wisedome righteousnesse sanctification and redemption Vse 1. Want we any grace call vpon God in the name of Christ Whatsoeuer ye aske the Father in my name he will giue it vnto you get Christ to be thy owne become a true beleeuer that thou maist in him beginne thy prayer with our father this is the way to be rich in grace What a chaunge was there in Zacheus when as once Christ came vnto him whereas before there was nothing in him but iniustice oppression forging and whatsoeuer was naught now we see faith loue iustice mercie restitution reformation yea with saluation euery grace accompanying it 2. Hast thou receiued any spirituall grace sacrifice not vnto thine owne net but be thankfull vnto God in Christ. This the Apostle teacheth in his owne practise in the former place to the Romans of him and through him and for him are all things to him be glorie for euer 3. Take heede of quenching that grace neither grieue that good spirit of God by thy sinne for thou camest hardly by it for Christ must come downe from heauen humble himselfe to the deaâ—h rise againe ascend and now make continuall intercession before he could procure thee the least grace A thing very little thought of Vers. 7. That we beeing iustified by his grace should be made heires according to the hope of eternall life Now follow the ends why we are brought into this new condition which are two 1. our iustification before God 2. the purchase of life eternall In the former are to be considered 1. what is meant by iustification 2. what by Grace 3. the doctrines Iustification is the absolution of a sinner from his sinne and the punishment of it by the satisfaction of Christ the Redeemer apprehended by faith 1. The absolving of a sinner this the Apostle declareth when he opposeth vnto it accusation and condemnation It is God that iustifieth who shall condemne for seeing a man by nature and the cursed practise of sinne is depriued of the glorie of God and cannot but heape vp wrath against the day of wrath before euer he can come to a comfortable estate he must be acquitted necessarily of the guilt and curse of his sinne both in the high court of heauen where God is the supreame Iudge as also in the inferiour court and consistorie of his owne conscience Now if it be asked how the sinner shall be thus absolued the rest of the words of the definition declare For 2. I adde it is by the satisfaction of Christ the Redeemer wherein are contained both the matter and forme of the iustification of a sinner The matter is Christs satisfaction his obedience in his life in his death in fulfilling the law and in suffering for our not fulfilling it and the merit of all manifested in his resurrection and glorious ascension The forme is the imputing of that obedience whereby the righteousnes of Christ doth now become the beleeuers as truly and really by imputation as it was Christs owne in action So as it is no legall iustice which requireth personall obedience in the straitest tearmes of the law but Euangelicall whereby the beleeuer satisfieth by the merit of a Mediator and in the person of a suretie which satisfaction is accepted as though it were performed in his owne person And thus the cure is proportionable to the disease that looke as by the first Adam sinne went ouer all who are naturally borne of him namely by imputation and propagation euen so by the second Adam iustice and righteousnes is imputed vnto all which are supernaturally borne of him And 3. I adde that this satisfaction of Christ is apprehended by faith the proper worke of which grace is as by an hand to receiue Christ with his merits and bring him home into the owne heart whence it is that to beleeue in Christ and to receiue him are put for one and the same thing Ioh. 1.2 it is the mouth of the soule whereby we eate and drinke his flesh and blood Ioh. 6. yea such a speciall instrument to this purpose that it is said in sundrie places to iustifie vs by laying hold on the merits of Christ which properly iustifie and we by it though not for it are said to be righteous Secondly by Grace in Scripture sometime is meant the gifts of grace that is any good gift which proceedeth from the fauour and loue of God towards man whether priuatiue withholding euills
faithfulnes standeth in 1. distributing 2. all 3. his masters allowance to those of his houshold For 1. he is called to be a distributer to distribute their meate vnto his fellow seruants as it was the manner in those times wherin our Sauiour liued for the cheife seruant to deuide vnto the other seruants their portions of meate and this not as a Lord ouer them but as a superiour seruant with them and the steward euery where is as the hand of this economicall bodie to take in and giue out the which hand if it should not for ease or idlenes be plucked out of the bosome to feed the body that bodie must needs starue and perish 2. He must distribute his Lords meate and allowance according to his Masters minde that is the pure word of God without mingling or corrupting Wholsome food not drawne out of the poysoned puddles of Popish Friers or postillars of Poets or Philosophers neither of his own or any other mens inventions or traditions but out of the store of the Prophets and Apostles which is a sufficient treasurie whence he may bring out abundance of things new and old For herein the minde of the Master must be the square of his seruant who himself would not neither suffer others to giue for bread stones nor serpents for fishes but as the master calling his seruants to emploiment deliuereth them his own goods so also calling them to accounts requireth the returne and gaine of his owne Whence also euery Minister is here called Gods steward and the dispenser of Gods mysteries Who if he speake he must doe it as the words of God if he minister he must doe it as of the abilitie which God ministreth if he haue receiued the gift let him minister the same gift as a good disposer And thus speaking ministring and dispensing he shall be acknowledged a steward only and not a Lord an instrument and not the author of the food he breaketh and thus shall men depend not vpon man but God for the food and life of their soules and thus in all things shall God be glorified Such faithfull stewards were the Apostles Paul deliuered to the Corinths what he had receiued of the Lord and Iohn in the name of all the Apostles 1. Ioh. 1.1 That which we haue heard seene with our eyes and with our hands handled declare we vnto you And We preach not our selues but the Lord Iesus and our selues your seruants for Iesus sake 2. Cor. 4.5 And if we cast eie vpon the arch-type and vnfailing patterne of all faithfulnes we shall clearely see that herein he approoued his faithfulnes to him that appointed him for his whole doctrine himselfe affirmeth it was not his but his Fathers Ioh. 7.16 and that he gaue to his Disciples and so by them to all beleeuers the words which his Father gaue to him Ioh. 17.8 And for his workes he did nothing of himselfe but as his Father taught him Ioh. 8.28 and for both he set himselfe an inimitable coppie vnto all the seruants of his house Moses indeed was faithfull in all the house of God as a seruant and herein his faithfulnes appeared that he did and caused all things to be done in the tabernacle according to the patterne but Christ as the Sonne was faithfull not in anothers as Moses was but as a Lord in his owne house goeth before Moses and all other his seruants 3. He must distribute all his masters allowance else is he a theife and an vniust steward He must keepe nothing backe but deliuer the whole counsell of God and then if any within the house die for want of meate the fault is not in the steward who measured them out their portion and deliuered faithfully that whole truth of God necessarie to saluation but their blood is vpon their owne heads in that they refused that food which the steward dispensed vnto them All which branches of faithfulnes if they be not performed assuredly the day commeth wherein the vnfaithfulnesse of euery such offender shall be discouered Many eyes are vpon thee for the present who art vnfaithfull in Gods house Satans eie to accuse thee the eye of thy owne conscience to condemne thee Gods eye to reuenge thy sinne vpon thee all these eies are waking inough to discouer thee yea as many voices in that day of the Lord shall be lifted vp lâ—ke so many trumpets against thee who by vnfaithfulnes hast wroÌ„ged so many oh that men would remember before hand consider what a fearefull cry and loud noise the voice of the blood of whole townes and congregations perished and famished for want of the food of their soules will make in the eares of the Lord crying for vengeance against idle and nonresident Ministers whose sinne shall not be hid if either such watchfull eyes or such loud voices can discouer the same Secondly this steward of God must be wise as well as faithfull this wisedome standeth principally in two things 1. In a wise forecast and prouision of necessaries before hand that he may be able to bring out of his store such things as the necessities of the house shall require together with a plotting and contriuing to put forth his Masters goods to the best profit for else although he intend neuer so much faithfulnesse yet shall he not avoide the accusation of a waster of his masters goods 2. In a wise dispensation of things so prouided and this 1. in due sort 2. in due measure 3. in due season First in due sort prouiding courser meat to seruants then to sonnes stronger meat for men of yeares then for children No wise steward would set milke before strong labourers and beefe bones before sucking children so the minister as a wife steward must consider the age of men in Christ whether men be weake or strong Christians and accordingly apply himselfe to feede them with milke or lead them to stronger meat so whether he be to deale with men wicked or godly that he may set courser meate of threats and iudgements before the former and finer and sweeter dainties of promises and blessings before the latter so also whether they be sicke or sound that if they be diseased or of sicke consciences he may heale them if dangerously wounded by Satans temptations he may salue them if broken hearted he may helpe to bind them vp Which point of wisdome where it is wanting or neglected by the Minister he laieth himselfe open to that fearefull woe Ezech. 34.4 Secondly in due measure some neede more promises some more threatnings he must be wise not to exceed the measure in either for thus he shal make such wanton who should rather be kept vnder by speaking peace to whom it belongeth not as also make their hearts heauie and sad whom the Lord would haue lightened and comforted And this is made the worke of the faithfull and wise steward to giue euerie man his portion both for quantitie and
true it is that rash anger against the teacher neuer accomplisheth the righteousnesse of God but causeth men to cast off the care of that righteousnes which God in the Ministerie enioyneth and vrgeth vpon them Wherefore laying apart all filthines and superfluitie of maliciousnesse let vs receiue with meeknes that is with silence moderation of mind and teacheablenes the ingrafted word for vpon whom else can that holy spirit of God rest but vpon the humble and meeke and none but these doth the Lord teach in his way Vse 3. Let no man minister nor people giue place to this vnruly and troublesome affection of rash anger which must be pleased in euery thing be it neuer so vniust or else the whole man is enflamed with the vnnaturall heate of this raging feuer of the mind The truth of which appeareth in Abner when Ishbosheth King of Israel asked him why he so boldly went in into his Fathers Concubines what faith he am I a doggs head that thou shouldst say thus vnto mee and yet euery man saw the vnrighteousnes of the action besides himselfe Besides that the dangerous fruits of it are daily discouered in suddaine quarrells and barbarous mischeifes Notorious was the effect of it in Theodosius otherwise a good Emperour who vpon occasion of a seditious tumult wherein a few of his officers were slaine called all the citizens of Thessalonica into the theatre as though he had had to shew them some solemnitie and there commanded his souldiers to fall vpon them and slew of them both innocent and guiltie to the number of about seauen thousand for which fact Ambrose excommunicated him and brought him to publike repentance and humiliation How cursed was the rage of Simeon and Levi who most treacherously and barbarously for one offender brought so much innocent blood vpon themselues How fearefully did Dauid forget himselfe in vowing the death not of Nabal only who was churlish towards him but of all his guiltles family who were so well affected towards him Obiect Oh but I am of such a nature that I cannot but be angrie would to God I could bridle mine hastie anger Ans. 1. A Christian must haue more then nature in him grace must teach him when and how and how long to be angrie it breaketh not meeknes for trifling occasions but in causes of importance especially in case of Gods dishonour in our owne great damages of name goods or estate and the iniuries of others especially the Saints of God in all which cases the Scriptures are plentifull in examples Againe grace must moderate anger and suffereth it not vpon any pretext to degenerate into rancour and malice not to wrack it selfe vpon the person but the sinne nor for one person to hate any other as commonly for the weaknes of some one professor all are hated nor to puffe vp but to humble himselfe in the weaknes of another nor to reioyce but sorrow in their falls nor to reuenge but compassionatly to correct considering himselfe And for the time grace suffereth not the heart to giue place to the deuill nor the sunne to set vpon our wrath much lesse to make it our bedfellow 2. The meanes to bridle and staie this rash and vnaduised anger stand partly in meditations partly in practises For the former 1. Meditate on the prouidence of God without which not the least greife or iniurie could befall vs for euen the least is a portion of that cup which Gods hand reacheth vnto vs to drinke of And this would be as water to quench this inflammation as may be seene in Dauid when Shemei railed on him God hath bid him rayle and Iob looked not at the Sabeans and theeues but the Lord hath taken away blessed be his name and Ioseph accused not his brethren but comforted them after their fathers death and said The Lord sent mee into Egypt before you 2. On the patience and lenity of God who with much mercie suffereth vessells ordained vnto destruction How long did he suffer the old world how loath was he to strike if in an hundred and twentie yeares he could haue reclaimed them And adde herunto the meeknes of our Lord Iesus Christ who hath commanded vs to learne it of him his voice was not heard in the streetes a bruised reed he would not breake how long bare he with Iudas beeing no better then a Deuill within his family that euen when he was meditating his sinne he was loath to discouer him plainly to be the man but hee that dippeth with mee and one of you shall betraie me not expressely noting Iudas and when he was acting his sinne Christ refused not to kisse him but called him freind and vttered such words as might haue wrung out not teares but blood out of the most rockie heart of any but the sonne of perdition 3. On the vnbounded measure of Gods mercie whose vertue his child must endeauour to expresse God forgiueth to that man which iniureth thee much more then thou cansts he forgiueth him infinite sinnes and canst not thou passe by one offence and thou hast more reason for thou knowest not his heart nor his intention it may be he meant better vnto thee neither art thou acquainted with the strength of his temptation which perhaps was such as would haue ouerthrowne thy selfe nor the reason why the Lord suffereth him to be ouercome and fall by it And yet if all this cannot bridle the headines of this vile lust apply this mercie of God to thy selfe thou standest in need of a sea of Gods mercie for the washing of so many foule offences and wilt not thou let one drop fall vpon thy brother to forbeare and forgiue in trifling wrongs 4. Vpon the danger of retaining wrath which is an high degree of murther thou praiest to be forgiuen as thou forgiuest the promise is forgiu◠〈…〉 you the threatning is that iudgement mercilesse shall be to him that sheweth not mercie and be sure that what measure thou metest vnto others shall be measured to thee againe and returned into thine own bosome And for the practises 1. In thine anger make some delay before thou speakest or dost any thing which point of wisedome nature hath taught her clients to obserue That of Socrates to his seruant is better knowne then practised I had smitten thee but that I was angrie and memorable is that answer of Athenodorus to Augustus desiring him to leaue him some memorable document and precept aduised him that when he was angrie he should repeat ouer the Greeke Alphabet before he attempted any speach or action But although this be a good meanes yet will it be to no purpose without the heart be purged of disorder 2. Apply to thy heart by faith the death of Christ to the crucifying of this lust of the flesh nothing else can cleanse the heart but the blood of Iesus Christ who as he was crucified so they that are his haue also crucified the flesh and the
vrgeth pyetie they are impious towards God and whereas it prohibiteth all iniustice they are iniurious to men and in one word whosoeuer receiue not the word with that reuerence and subiection as it requireth are in the degrees of this sinne of gainsaying the truth And in the words the Apostle propoundeth three things to be considered of 1. That all these gainesayers must be conuinced 2. that euery Minister must be able to conuince and improoue thē 3. that he hath this abillitie from the faithfull word Doct. First when the word is resisted and gainsaied there must be no bearing on the Ministers part who is put in trust to resist those that resist the truth And hence are all our stirres and tragedies in that this truth must goe away a conquerer be it euen against Kings and Princes and the great ones of the world Pharaoh Ahab Herod must be gainsaid and resisted though it cost the Messengers their liberties yea their liues Many men fret and fume that the Ministers are so bold and peremptorie and their sermons are too to censorious speaking in effect the language of Corah and his complices yee take too much vpon you Moses Aaron murmur against such truths as crosse their lusts saying with the Iewes they are hard sayings and who can beare them If the word say they may not sweare with the swearer nor be drunke with the drunkard nor prophane the Sabbath nor scoffe at religion and the exercises of it but set a watch before their tongue and keepe the doore of their lips from filthy idle and scurrill speach oh here are bonds indeed fitter for gally slaues then liberall and free dispositions Come say they we will breake these bonds and cast these cords from vs and yet these men would haue the Ministers tongue tyed and chafe and fume if they heare any thing they would not But are you gainsayers of the truth and must not we resist you doe you rise vp against Christ in falsifying his word and contemning his ordinances and must not we arme our selues against you sound trumpets and proclaime open warre against you yea must not we so weld the sword of the Lords mouth against you as that we neuer suffer you to haue peace in your sinnes And if any of you thinke much to be called a gainsayer of the truth because yee acknowledge in generall the truth of the Scriptures and for a need can make confession of all the articles of faith I answer It may be thou art not come to the height openly to gainsay as Iannes and Iambres did Moses nor as Elimas and Demetrius Phigellus and Hermogines Hymeneus and Philetus did Pauls preaching but if thou secretly spurne against the word or endurest not the guidance of it thou art a gainesayer and maist not look to be pleased in the Ministerie And to know thy selfe a little better trie thy selfe by these three notes 1. He that cannot abide the discouerie of his sinne cannot endure the light which maketh euery thing manifest this maketh Ahab hate Micha 1. King 22.8 and the world hate Christ himselfe because he testified of it that the workes were euill If thou then wantest that obedient eare which should make thee beare a reproofe thou canst not but be a gaine-sayer 2. He that cannot abide the curbing of his lusts is a resister of the truth for what other is the scope of all diuine truth then to bring men out of their naturall estate which because men loue so well they willingly cast off the yoke of Christ the more then thou striuest for the libertie of the flesh the more thou resisteth the freedome of the spirit and so becommest the more a seruant to sinne and a captiue to the law of it 3. He that is not with mee saith Christ is against me and he that gathereth not scattereth Art thou with Christ in thy affection hearest thou his sayings in which thou testifiest thy loue or art thou one of that number that tooke it greeuously that Peter and Iohn taught the people and preached Christ or that with Sanballat and Tobiah who were sore greeued that a man was come who sought the good of Ierusalem Nay if thy affection be with Christ thou canst not lightly speake euill of that way the feete of these tydings bringers are bewtifull thou reioysest in their light Now examine thy selfe if any of these be found in thee although thou openly fight not against God thou art a gainsayer of the truth and thou must be resisted in the Ministerie The Iewes held and maintained the letter of the Scriptures most accuratly and yet Steven telleth them that they were alwaies resisters of the holy Ghost and the reason was because when it came neere them then they kicked and spurned against it If thou wouldst not be roughly dealt withall in the Ministerie resist not the word but entertaine it in thy best affections to order thy selfe and life by it and then though it haue beene tart and bitter thou shalt afterward find the sweetnes of it it shall be as honie in thy mouth in regard of the promises if it meet with any rellicks of thy sinne in the iust reprehensions of it thou shalt be able to say O let the righteous thus smite mee for this is a benefit vnto me this is a precious ointment which suppleth my wound O let me not want it This is the way to finde the word sweete Micha 2.7 Are not my words sweete to him that walketh vprightly oh then be so farre from spurning at the word that thou maist rather tremble at it then in stead of the spirit of contradiction the spirit of God shall rest on thee These things if thou doest not but wilt still rebell blame thy selfe if in the word thou beest still vnder blowes for thou thy selfe beginnest the fraie Doctr. 2. Secondly we note what a sufficient man euery Minister ought to be namely such a one as hath a word of knowledge in his mouth vpon all occasions both to exhort and conuince for which purposes he must haue a doubled knowledge and as a good shepheard a double voice one to gouerne his sheepe which must be familiar vnto them and another to driue away wolues one to stablish and perswade the truth another to preuent errors and heresies herein resembling Nehemiahs builders who held a trowell in one hand and a sword in the other and accordingly built with the one hand and fought with the other Let a man consider of which of these two he will and then tell me whether it be not a matter of great difficultie in any good sort to performe it but both together will force the Apostle himselfe to aske who is sufficient to these things it is not euery reader nor euery ignorant Preacher that can stand vnder this burthen No no if euery part of the Ministers office require as compleate a man as that one Isai 50.4 if the speaking
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