of Scripture ioyneth these two together What ones were the false Prophets and false teachers which should bring in damnable heresies but such as should liue in the lust of vncleannes and liue as bruit beasts led with sensualitie and what manner of persons were they that like Iannes and Iambres should resist the truth but men of corrupt mindes wholly giuen vp to liue in their lusts and not so onely but reprobate concerning the faith such as depraued the doctrine of faith and the pure veritie of God to their owne lewd affections And if we looke vpon particular persons was not this the reason why Elimas resisted Paul and Barnabas and sought to turne away Sergius Paulus the deputie from the faith because he was full of vnrighteousnesse and therefore he could not cease to peruert the straight waies of God And why did not Diotrephes receiue the Apostles and their doctrine professing himselfe a Minister among them Iohn giues the reason because he loued preheminence which neither they nor their doctrine could affoard him Vse 1. Neuer make any Minister the rule of truth seeing error in life from which none is exempted may breed error in Doctrine but reade with diligence the holy Scriptures whereby thou maist be able to discerne after triall betweene truth and falshood and accept it for it selfe 2. Meruaile not much if thou seest many Ministers resist the truth for many in all ages are disobedient and no meane ones that hate to be instructed themselues contradict the truth and in stead of building hinder the building of the Church as Sanballat and Tobiah the walles of Ierusalem yea one Ieremie had Pashur and all the Preists against him Christ himselfe had Annas Caiphas Scribes Pharises people and all against him and who were they but such as neither entred themselues into the kingdome of heauen nor would suffer others nay rather marke the point that is resisted whether it fight against any of their lusts thou mightest haue seene 400. Prophets against one Micha thou mightest haue seene in Queene Maries time all the Preists and Clergie that durst be seene resisting and ouerthrowing all the foundation of religion and condemning to death and executing whosoeuer durst mute against theÌ„ there is a Synagogue of Satan as well as a Church of God and consequently many Ministers of Sathan as well as Ministers of Christ. 3. Whoâ—â—euer would know and be preserued in the truth must learne to yeeld obedience vnto it for this is a speciall meanes Ioh. 7.17 If any man will do his will he shall know of my doctrine whether it be of God or I speake of my selfe Vaine talkars Doct. Preachers who themselues are disobedient vnto the word for most part become in their Ministerie no better then vaine talkars 1. In regard of themselues beeing vaine glorious persons affect applause rather then godly edifying which is a most vaine thing 2. In respect of their labour which is all in vaine neuer attaining the end and right scope of the preaching of the Gospel vnto saluation for he that soweth vanitie what else can he looke to reape 3. In regard of the hearers who also spend their paines in vaine they heare a great noise and pompe of words and a glorious shew of humane wisedome which may rap the simple into admiration but they are left without reformation their eare is perhaps a little tickled but their hearts remaine vntouched neither are their soules soundly instructed nor fed with knowledge but they go away as wise as they came These Paul calleth vain talkars and vain ianglers 1. Tim 1.6 and againe profane and vaine bablers and that iustly 1. Because their puft discourses proceed from the profanes of their hearts 2. They are as strange fire from the Lords Altar opposed to that which the Lord hath sanctified to the saluation of his people 3. They are so farre from the edifying of the Church that they cause men to encrease vnto more vngodlynes and profanes Vse 1 Note the difference betweene these and godly Pastors which are according to Gods heart these feed Gods people with wisedome and vnderstanding the other with vanitie and winde these as they haue their gifts and calling from God so they speake euery word from him and for him the other like the Deuils cooks are euer blending with the truth that it may neuer be purely tasted and like vntrustie solliciters speake one word for God and two for themselues these bring meate in their mouthes which though it be course and serued in great simplicitie like Daniels dyet which was but water and pulse yet because it is Gods allowance it goeth with a blessing which maketh the children of god thriue by it the other serue vp more curiously cooked dishes with greater state and ostentation of humane learning and eloquence but for want of nourishable meat in all this varietie the soules of Gods people are kept thinne and leane and rise and depart such banquets without any great saturitie Now if any would shewe himselfe a true Pastor sent from God let him ayme at these two things 1. Gods glorie not his owne for to seek himselfe is a note of a false teacher see Ioh. 7.18 2. the raising of the Church vnto heauen and not himselfe in earth Rom. 10.1 his hearts desire must be that Israel may be saued he must desire to fal so that his people may be raised to heauen Rom. 9.3 2. Note hence a difference betweene the Apostles iudgement and the iudgements of many inconsiderate men Men account such preachers vaine talkers that apply the word home to euerie wholesome vse and the more dexteritie a man hath in this excellent gift the more liable is he to this imputation whereas indeed here we are taught an other lesson that those whose doctrine vanisheth away without building on the foundation such as come preparedly to the word those are vaine talkers and their teaching is a froathie teaching but if true doctrine be wholesomly applyed and haue quicknes and life in it wo be to that man that saith not This is the finger of God and that God is in you indeede 1. Cor. 14.25 3. Marke hence what kind of Ministers the Apostle would haue put to silence not onely such as are open enemies to the truth or broachers of lyes but such as are disguisers of the word froathie teachers such as seeke out vaine things for the people Paul would haue lookt to these betime and would were he liuing stoppe the mouthes of such he knewe that the Church might better spare a 1000. of these then one godly and faithfull Pastor and were this canon put in vre for one silenced Minister we should haue one hundreth Deceiuers of minds By metonimie of the subiect the heart is put for the mind the auncient according to the Scriptures seating the minde therein for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth the inwards about the heart and further by Synecdoche the
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
1. To mooue such as are separated to the ministerie vnto the diligent reading of the Scriptures to redeeme that time which they haue or may otherwise spend in reading filthie lewde and wanton bookes superstitious pamphlets Machiauells blasphemies or Popish errors and heresies vnlesse it be 1. with sound and setled iudgement able to discerne right from wrong truth from falshood and 2. with this end either more to detest them in themselues or fore warne others of them and thus the wise marriner neede not leaue the sea if he can avoide the rockes But let a Timothie or Titus hold him to this booke he shall hence haue supply of wisedome to saue himselfe and others or what wouldst thou wish besides wisdome for thy calling wouldst thou be fitted to exhortation deceiue not thy selfe philosophie cannot fit thee onely the word of God worketh in all the parts and powers of the soule minde will and euerie affection by Philosophy thou maist enforme the vnderstanding although but darkely in the things of God but did that euer reformâ— or alter any mans heart reade then this booke teach this and thou shalt ransacke the affections yea and consciences of the hearers Or else wouldst thou haue a dexteritie and facultie in the quicke resoluing of doubts studie this truth be readie in it and thou shalt finde truth manifesting both it selfe and the contrarie And seeing this is the onely euerlasting veritie it will much more make the mightie to ouerthrowe whatsoeuer is contrarie vnto it Finally wouldst thou haue eloquence added to all these former abilliments without which they could not be but obscure then studie this truth of God and thou shalt feele it framing thine heart and so ministring speech yea thou shalt speake out of the fulnesse and abundance of thy heart graciously nay it will be with thee in thy measure as it was with the Apostles thou canst not choose but speake the things thou seest and knowest 2. To confute the Popish teachers who contrarily 1. teach that the Scripture beeing so hard and obscure as they say it is may be wresâ—ed abused by heretikes at their pleasure and that no man can be fitted vnto these duties especially the latter of conuiction of error fully by the euidence of Scripture it selfe except he borrowe some helpe and force elswhere namely from the expositions and voice of their Church And 2. in deciding their controversies of religion according to the former position they â—lie from the word vnto Bishops Fathers Councels Decrees and Popes But to the first we answer that although we are not to neglect much lesse despise the light and direction of godly mens expositions and iudgements nor such truthes as are receiued by the true Churches of God yet without them by considering the nature of the things themselues the conference of places the knowledge of tongues the suitable correspondence of the parts of the context we may come to attaine the true meaning of the place controuerted by that be able to convince withstand all gainsayers And to the latter their practise is contrarie vnto Christs and his Apostles as we haue shewed As also the practise of the auncient Churches since as may appeare by that memorable course of Constantine the Emperour who commanded the Fathers met together in the Nicene Councel about 362. yeares after Christ to referre the great controversie then in hand against the Arrians to the decision and determination of the Scriptures Which godly course Augustine backeth who liued not past 40. yeares after when he affirmeth that it was an auncient order of disputing to haue present the books of holy Scripture and to stand to the triall thereof If this was an auncient order of disputing in Augustines dayes surely the contrarie Popish practise is but a nouelâ—ie and we iustly presse them to antiquitie Vers. 10. For there are many disobedient and vaine talkers and deceiuers of minds cheifly they of the circumcision 11. Whose mouthes must be stopped which subvert whole houses teaching things which they ought not for filthy lucres sake The coniunction for sheweth that the words following containe a reason of the matter preceding namely why the Minister should be a man so qualified with able parts both to maintaine the truth and confute the falshood The reason is drawne from the description 1. of teachers in these two verses and 2. of hearers in the 12. The teachers are described by three arguments 1. from their indefinite number there are many not two or three who are easily set downe but many 2. By their adiuncts which are two 1. They are disobedient or refractarie such as will not submit themselues to the true doctrine and discipline of the Church 2. they are vaine talkers that is such as beeing giuen to ostentation and vanitie contemne the studie and deliuerie of sound and profitable doctrine and search out words and matters of wit and applause both of them of more sweetnesse vnto the flesh then soundnes vnto the soule and spirit 3. By their most dangerous effects and these also are two 1. Their deceiuing of minds for which vngodly practise he especially brandeth them of the circumcision that is either by metonimie the Iewes themselues circumcised or else Gentiles Iudaizing embracing Iewish opinions mixing the Law and Gospel Moses and Christ circumcision and baptisme together making indeed an hotchpotch of religion by confounding things that can neuer stand together The 2. effect of them is their subuersion of whole houses that is they poyson and infect whole houses yea and where the grounds and foundation of religion hath beene laid they ouerturne and ouerthrowe all This last effect is declared by two arguments 1. from the instrumentall cause of it and that is by their false doctrine teaching things which they ought not 2. from the finall cause of it that is couetousnesse for filthy lucres sake Now these teachers beeing so many so dangerous and hurtfull their mouthes must needes be stopped Which is a common conclusion set betweene the two verses as hauing reference vnto them both as a common remedie against all the mischeife which any way may be let in by them and therefore those that are to be admitted into the Ministerie must be of abillitie to stop their mouthes For there are many disobedient Doctr. 1. In that the first thing taxed in these false teachers by the Apostle is disobedience we learne that disobedience commonly is the ground of false doctrine For 1. it is iust with God to giue vp those to errors and delusion that receiue not the truth in the loue of it for wheresoeuer it is receiued in loue obedience cannot but be yeelded vnto it 2. The nature of sinne is euer to be excusing it selfe and is loath to be crossed although neuer so iustly but studyeth how to defend it selfe as long as it can euen by wresting the Scriptures and by taking vp one error for the maintenance of another 3. The tenour
see the wonderfull things of the lawe If any man want wisedome he must aske it of God The foote of Dauids song was Teach me thy statutes Thus shalt thou be taught of God and not onely by the ministerie of man 4. Seeing the feare of God is the beginning of wisedome and his secret is with them that feare him bring a teacheable and an humble heart turned to God louing his truth desirous and industrious to obey that part of his will alreadie reuealed vnto thee for he teacheth the humble in his way and if any man will doe his will he shall knowe whether the doctrine be from God or no. 5. In thy reading let not thine ende be to seeke out and finde out curiosities and subtilties but to finde and meete with Christ desirous to knowe nothing but Christ and him crucified which is the scope of all the Scriptures as also of the gift of interpretation of them 6. Read not by halues but goe through the author thou hast made choise of once and againe nor idlely but with attention as painfully digging for the treasure nor carelesly but with dilgence trying these mettalls vnlesse thou wouldst take copper washt ouer for gold Lastly bring all thy reading into vse and practise meditate of it often by thy selfe and cheerefully communicate it to others for by vsing and laying out thy talent thou encreasest it and know that not they which reade heare or speake much are blessed but those which doe it Thus come furnished to the reading of this or any other godly booke and I assure thee thou shalt not loose thy labour but shalt so redeeme thy time as that thou shalt be able to giue a good and comfortable account of it in the day of thy reckoning If thou meetest with any doubtfull things helpe me with thy best construction If with any escapes helpe me with thy best counsell If with any helpe hereby in thy holy course praise God and helpe me with thy prayers The vnworthie seruant of God and of thy faith THOMAS TAYLOR A COMMENTARIE vpon the Epistle of Saint PAUL to TITUS The occasion of the Epistle HE hath little acquaintance with the writings of the Apostles who out of themselues cannot attaine vnto the occasion of their penning but not to wast time in the particular Arguments of each seuerall Epistle they haue all one common and generall occasion which was this So soone as the Apostles had planted any Church of God by sowing the good seede of the word fetched out of Gods owne garners in the field of the world the malitious man sent his seruants to sow tares in the same field which sprouted vp suddenly into the blade and eare to the choking of the good husbandmans good seede Hence was it that least Gods husbandrie should vtterly miscarie the Apostles were put to new trauells who hauing vpon them the care of all the Churches which they had founded and seeing Satans subtilties incessantly breaking out in his seducing instruments teachers of lies and false Apostles to the annoyance of the Church were constrained with a second hand to stablish their first worke and with no lesse labour to vphold and repaire that house and building of God which like good master-builders they had formerly reared and erected This truth is euident not onely in other Churches planted by this our Apostle the Doctor of the Gentiles as by his seuerall Epistles is clearely gathered but also in this Church planted by himselfe in the I le of Creta now called Candy for Satans rage containeth not it selfe in the continent nor contemneth a conquest against the Church in such a small Iland as this is And therefore no sooner was Paul departed hence although he left Titus behind him to further the worke but Satan thrusteth in corrupt teachers some erronious in doctrine others in life scandalous both of them exceeding infectious some of them seeking the ouerthrow of the doctrine others of the gouernment of the Church established others would for the honour of the seruant despise the Son by ioyning Moses and Christ together all of them disioyned the profession and practise of pietie and by this meanes peruerted many and drew them into their owne destruction Our Apostle therefore wrote this Epistle to Titus 1. that he might authorize and backe him in his Ministerie against such as might otherwise carrie themselues contemptuously towards him 2. That he might direct him in redressing and repressing such disorders as beganne to preuaile for which ende he both describeth what manner of persons he should place Teachers ouer the congregations as also what doctrine he would haue him particularly applie to euery degree and condition of men that by the sufficiencie of the former the false teachers might be foiled and by the euidence of the latter all sorts of men might be sensed and out of daunger of corruption by them 3. Because Titus was young as it seemeth he teacheth him how to carrie his whole doctrine how to order his life how to deale with the tractable how also with obstinate offenders who studied rather parts and â—ow to be contentious then how to content themselues with the simple truth and so shutteth the Epistle with some personall matters and the Apostolicall salutation The parts of the Epistle This Epistle containeth three parts 1. The salutation in the 4. first verses 2. The narration or proposition of the matter of it from the 5. verse of the 1. Chapter vnto the end of the 11. of the 3. chap. 3. The Conclusion containing some priuate businesse enioyned Titus and the ordinarie salutation of the Apostle CHAP. I. 1 PAul a seruant of God and an Apostle of Iesus Christ according to the faith of Gods Elect and the acknowledging of the truth which is according vnto godlines 2 Vnto the hope of eternall life which God that cannot lie hath promised before the world began 3 But hath made his word manifest in due time through the preaching which is committed vnto me according to the commandement of God our Sauiour 4 To Titus my naturall sonne according to the common faith Grace mercie and peace from God the Father and from the Lord Iesus Christ our Sauiour IN these foure verses containing the salutation which is the exordium or first part of the Epistle we haue two things to consider 1. The persons 1. saluting 2. saluted 2. The forme of the salutation it selfe The person saluting is described 1. by his name Paul 2. by his office 1. more generall a seruant of God 2. more speciall and an Apostle of Iesus Christ which is further enlarged by the ende of it namely either to preach the faith of Gods Elect as the Geneva translation hath it or rather hereby to bring the Elect vnto the faith according to the faith of Gods Elect vpon which occasion he entreth into a large and notable description of this faith and thereby proceedeth in amplifying the dignitie of his calling as we shall see in the seuerall
vs against the scandal which is common in the world wherein most men beleeue not most men repent not nay scorne them that doe at which we may not stumble seeing that some yea the most are refused there must be in euery corner such as are blinded vnto destruction It is the Fathers good pleasure to reueale the things of the kingdome to â— few babes but to hide them from the most of the wise and prudent of the world A few are giuen vnto the Sonne and brought in due season vnto the faith many more are deliuered vp vnto Satan to haue the eies of their minds further blinded that so they might iustly perish in their infidelitie 3. Hence we must blesse God who hath chosen vs that he might put a difference betweene vs and others whereas he found no such difference in vs who were the children of wrath as well as others he chose vs not when we were but that we might be holy and vnblameable Ephes. 1.4 that from the first to last in our saluation all the glorie might be his yea that our ioy might be more full and our glorying in God more firme and cheerefull he hath made it knowne vnto vs that beeing elected we are sure of our happinesse for nothing shall be able to plucke vs out of his hands The second conclusion is that the elect haue a faith by themselues being here called the faith of Gods elect where by faith is not meant the doctrine of faith as Iude 3. Contend for the faith once giuen and 1. Tim. 1.19 but rather the gift of faith whereby we vnderstand and imbrace that doctrine neither is euery gift of faith here meant For there is 1. an historicall faith standing in an assent and acknowledgement of the truth of things written and taught 2. There is also an hypocriticall faith which passeth the former in two degrees First in that with knowledge and assent is ioyned such a profession of the truth as shall carrie a great shew and forme of godlinesse Secondly a kinde of gladnesse and glorying in that knowledge for it is ascribed to some who in temptation shall fall away to receiue the word with ioy To both which may be ioyned sometimes a gift of prophecie sometimes of working miracles as some in the last day shall say Lord haue we not prophecied and cast out deuills in thy name and yet they shall be vnknowne of Christ. Neither of these is the faith of the elect here mentioned but a third kind called sauing faith the inheritance of which is the proprietie of the elect for the iust man only liueth by this faith which in excellencie passeth both the former in three worthy properties 1. In that here with the act of vnderstanding and assent vnto the truth there goeth such a disposition and affection of the heart as apprehendeth and applieth vnto it the promise of grace vnto saluation causing a man to reioyce in God framing him vnto the feare of God and to the wayting through hope for the accomplishment of the promise of life 2. In that whereas both the former are dead and not raysing vnto a new life in Christ what shewes soeuer be made for the time the sunne of persecution riseth and all such moysture is dried vp This is a liuely and quickning grace reaching into the heart Christ and his merits who is the life of the soule and the moouer of it to all godly actions not suffering the beleeuer to be either idle or vnfruitfull in the worke of the Lord. 3. Whereas both the former are but temporarie this is perpetuall and lasting the other rising vpon temporarie causes and reasons can last only for a time as when men for the pleasure of knowledge or the name of it by industrie attaine a great measure of vnderstanding in diuine things or when for note and glorie or commoditie true or apparent men professe the Gospell let but these grounds faile a little or persecution approch they lay the key vnder the doore giue vp house and bid farewell to all profession Thus many of Christs Disciples who thought they had truly beleeued in him and that many moneths â—hen they heard him speake of the eating of his flesh and drinking his blood went backe and walked with him no more But the matter is here farre otherwise seeing this faith of the elect hath the promise made good to it that the gates of hell shall neuer preuaile against it Vse This conclusion teacheth vs 1. That true faith is an infallible marke of election assuring the beleeuer as certenly of his saluation as if he were alreadie gathered vp to his fathers or as if he had a speciall reuelation For besides that here it is a grace impropriate to the elect the Sonne of God teacheth it Ioh. 6.37 All that the Father giueth mee shall come vnto mee that is all those whom the Father chuseth to saluation he giueth to the Sonne to saue for election is founded in Christ and those who are thus giuen vnto the Sonne by the Father come vnto the Sonne that is beleeue in him for so the 35. verse confoundeth them He that commeth vnto mee shall not hunger and hee that beleeueth in mee shal neuer thirst So as those that beleeue are giuen to the Sonne to saluation The same teacheth the Euangelist Act. 13.48 As many as were ordained to life beleeued and 2. Thess. 2.13 the Apostle maketh sanctification of the spirit and the faith of truth two infallible notes of election All that can be here of moment obiected is that a man cannot know certainly that he hath faith But that is false for Paul 2. Cor. 13.5 willing the Corinthians to examine and prooue themselues whether they were in the faith or no and whether Christ be in them or no taketh it for granted that a man may know that he hath faith and that Christ is in him for else were his exhortation idle Quest. But how may a man knowe that he hath this faith that so the beleeuer may rise vp to the assurance of his election Ans. There be diuerse notes and companions of it more easily discerned then it selfe is as first It purifieth the heart Act. 15.19 and will not suffer it to be taken vp with vncleane thoughts or vnlawfull lusts it ordereth the affections and cuâ—beth them as with bit and bridle and bendeth them with reuerence to loue desire reioyce in God and his image yea in nothing more or so much yea and by thus ordering the heart it doth also guide the words with wisedome for the good man out of the good treasure of his heart cannot but send out good speaches Secondly from the works of loue a man may conclude he hath faith Gal. 5.6 faith worketh by loue first to God then to man for Gods sake for it hath respect both to him that begate and him that is begotten Thirdly it is plentifull in prayers and
praises which vnbeleeuers are as heauie vnto as a beare to the stake because they wāt the spirit which crieth in the hearts of Gods children abba father Fourthly it hath a liuely hope accompanying it it causeth watchfulnesse and waiting for yea and reioycing in the hope of the appearing of the Lord Iesus Rom. 5.2 beeing iustified by faith we reioyce vnder the hope of the glorie of God Secondly we may hence gather a cause why some beleeue some beleeue not it is not because some will and some will not whatsoeuer free-will-men presumptuously auouch the Holy Ghost telleth vs it is not in the willer nor in the runner but therefore men come to the faith because they are elected Act. 13.48 And why did not the Iewes beleeue the heauenly doctrine of Christ himselfe the reason is giuen Ioh. 10.26 Ye beleeue not because ye are not my sheepe most true is it here the elect haue obtained sauing faith the rest are hardened Rom. 11.7 The third conclusion is that this peculiar faith of the elect is ordinarily wrought in them by the ministrie of the word this beeing noted here that the end of the ministrie is to bring the elect vnto the faith Iob. 33.23 If there be a messenger or interpreter one of a thousand to declare to man his righteousnesse now this righteousnesse is no other then the righteousnesse of faith for this ende were the Apostles called furnished and sent out into the world to teach men faith on the Sonne of God as appeareth in their commission Mar. 16.16 Goe into all the world and preach the Gospel to euery creature he that beleeueth and is baptized shall be saued to this purpose is it that Paul affirmeth of the great mysterie of Godlinesse that it must first be preached vnto the Gentiles and then beleeued on in the world Vse 1. If this be the principall ende of the ministerie let ministers herein employ their first and principall paines to bring men vnto the faith wherein they shall imitate our Apostle not onely here but in his other Epistles who first dealeth in the causes and meanes of saluation and then instructeth in Christian manners as one whom the wisdome of God had taught that if the inside be not first made cleane and the heart purified by faith whatsoeuer actions can proceede from men be they neuer so glorious yet indeede they are no better then glistering sinnes he hath the right way of teaching in the schoole of Christ that first layeth for his ground faith in Christ and then buildeth thereon all his precepts of Christian Philosophie 2. The Minister ought to propound before him Gods end in performance of euery ministeriall dutie and that is by enlighting conuerting confirming comforting to bring and stablish men in the faith Which iustly reprehendeth such as forgetting themselues their dutie and people out of the pride of their hearts busie themselues in finding out obscure and darke mysteries tying hard knots to vntie them againe not much vnlike the dogge which refuseth soft meate to gnaw vpon bones and all this to get the praise of nimble heads and sharpe wits whereas the true glorie of a Minister is the number of those that are begotten to the faith who are gathered by the plaine euidence of the word in the words not which mans wisdome but which Gods spirit teacheth 3. The Lord hauing set out the ministrie for this vse let euery hearer acknowledge herein Gods ordinance and yeeld themselues with all submission vnto the ministerie and the word there preached that thereby they may haue faith wrought in their hearts God will haue men taught on earth and not from heauen by man not Angels or dead men let this meanes be despised nothing in heauen or earth can do thee good fast pray afflict thy soule forget not to distribute doe all the good thou canst but yet all this while despise the word offered and thou hast forsaken thine owne mercie nay more come to the ministerie heare the word read preached ioyne in the prayers and Sacraments of the Church if thou commest without the submission of thy heart whereby thou art become as prepared ground to couer the seede vnto increase all is in vaine for what is Paul what is Apollos what is the minister be he neuer so choise and excellent except he be the Minister of thy faith and so what is the ministerie to thee if it be not the ministerie of thy faith 4. Euery man may hence examine himselfe whether in the vse of the ministerie he finde sauing faith begotten wrought in his heart and by examination some may finde their vnderstandings more enlightened their iudgements more setled their practise in some things reformed but a very fewe shall finde Christ apprehended and rested in vnto saluation seeing so fewe there are that liue by faith in the Sonne of God for of all the sinnes that the spirit may and shall rebuke the world of this is the chiefe because they beleeue not in Christ. Howsoeuer many are in some things bettered by the ministerie yet very fewe haue attained this principall ende of it which is to put men in possession of true faith and by it of saluation And the knowledge of the truth which is according to Godlinesse The Apostle beeing called to beget faith in the elect magnifieth and extolleth this his calling from the difficultie of the worke for it is not to bring forth by his trauell any blind perswasion of faith which beeing too naturall to men would rise of it selfe fast enough without any such manuring but such a faith as is peculiar to the elect as before we heard In the which least men should be deceiued as easily and willingly the most be he taketh paines to set downe the whole nature of it in particular And first here we haue the ground of faith which is knowledge and because the truth of faith cannot find footing vpon follies or fansies nay nor vpon euery profitable knowledge he teacheth what kind of knowledge he speaketh of and that is the knowledge of the truth that is of the Gospel beeing a word of truth yea truth it selfe so called by way of excellencie or eminencie as though no other truth deserued that name or because this carrieth the onely vndoubted truth with it And further because many thinke all cocksure and that they cannot faile of faith if they be able to discourse of this truth he teacheth vs that it is not euery knowledge of the truth he meaneth but such a one as is according to godlinesse that is such as frameth the heart of the possessor to true Godlinesse Whence naturally arise these three conclusions First that the doctrine of the Gospell is the truth it selfe Secondly that the knowledge of this truth is the ground of faith Thirdly that where it is aright it frameth the heart to Godlinesse First the doctrine of the Gospel is truth it selfe 1. because the author of it is truth
it selfe and cannot lie it beeing a part of his word who can neither deceiue nor be deceiued 2. because the penmen of it were inspired by the holy Ghost and spake and writ as they were mooued by him who is called the spirit of truth Ioh. 14.17 3. because it is a doctrine of Christ and aymeth at him who is the the truth principally as well as the way of our saluation Whence it is that the Apostles often stile it by the word of truth as Eph. 1.13 After ye heard the word of truth euen the Gospel of your saluation and Coloss. 1.5 For the hopes sake whereof ye haue heard before by the word of truth which is the Gospel True it is that the Lawe is a true word without all error but yet neuer thus called For the morall law will not now affoard such a truth as by which a sinner can be iustified in the sight of God and the ceremoniall law although it doe acknowledge such a truth yet was it a farre off and in types and not in the truth but the Gospel onely is such a truth as whereby we are raised to saluation Vse 1. Ministers must rightly devide this word of truth as such who would be approoued of Christ both the author and subiect of it for the more notable the subiect is the more care must there be in handling it Which the Apostle Peter teacheth If any man speake let him speake as the word of God The word of truth would be truely dealt with purely preached wisely applyed and so faithfully dispensed as that both God and good men and a mans owne conscience may approoue his worke 2. This word so purely handled shall euery soule finde to be truth it selfe so as beleeuers shall not faile of the saluation published in it and vnbeleeuers shall as surely meete with condemnation seeing hereby they are condemned alreadie 3. Not to haue this truth seated in our hearts is a fearefull case for it argueth a man to be giuen vp to error and delusion 2. To doubt of any part of it is to giue a lie to all the rest 3. To seeke for saluation out of it or besides it as the blinded Papist doth is to cleaue to folly and falsehood 4. To despise this truth is to contemne great saluation for if to despise Moses law bringeth death without mercie how much more sorer punishment is he worthy of which treadeth vnder foot the Sonne of God 5. But to fight against this truth is most wofull for it is strongest and will preuaile neuer man lifted against the truth but he found it too heauie for him neuer man spurned against it but to the bruising of himselfe Secondly the knowledge of this truth is the ground of faith for so our Apostle would haue vs conceiue that the faith of the elect is raised vpon knowledge of the truth as the matter of it and in this sence we read that faith is called the faith of truth euen for this reason because it is begotten in the acknowledgement of the truth and Paul in asking that question How shall they beleeue except they heare plainly concludeth that no hearing of the truth no faith in it and how may he that runneth read in the Scriptures that to whomsoeuer faith is giuen they be such as are taught of God such as to whom the holy spirit is become a schoolemaster who openeth their vnderstandings that with much assurance they can see and acknowledge the truth for seeing faith is much more then an vncertaine opinion or wauering fancie it followeth that that knowledge which is the ground of it must be no shaking reede with euery winde but a certaine acknowledgement of the truth approouing of it and assenting vnto it Neither may we thinke that the spirit of truth traineth men in blinde and vngrounded conceits nor leaueth their hearts in vncertainties but that wheresoeuer he worketh such an eminent grace as faith is he maketh men able in some good measure to giue a reason of the hope that is in them And as little reason haue we to conceiue that the worke of the Ministerie is to build castles in the ayre or the castle of faith without a foundation but that Ministers are sent to make the misteries of saluation cleare in the euidence and demonstration of the spirit and so lay men on that foundation to become a spirituall house consisting of liuing stones fit for the honour of the Lord. And to ende the proofe notably doth the Apostle Paul prooue the effectuall faith of the Thessalonians from this ground of it for our Gospel was not vnto you in word only but in power and in the holy Ghost and in much assurance which place must be vnderstood so to be both in the teachers and the hearers as the context declareth Vse 1. If knowledge be the ground of faith then sleight is the faith of the most whatsoeuer men professe Numbers of most silly creatures swarme euery wheare who pretend and presume vpon as strong a faith to God ward as the best preacher of them all and yet liue no better then Atheists euen without God in the world without the knowledge of his waies without his feare in their hearts to loue God aboue all and their neighbours as themselues is but a breath with them to beleeue in Iesus Christ is so naturall as they neuer doubted of it all their liues to bring forth fruits of faith whose propertie is to worke by loue in the obedience of the Commandements of the first and second table this they do they hope as well as God wil giue them leaue or as others of their neighbours do whereas alas euen their speach bewraieth them to be destitute of vnderstanding and consequently vtterly voide of the faith of truth 2. If the ground of faith must be a certaine knowledge of heauenly truth then hereby 1. is ouerturned that fond distinction of the Papists which masketh there more then Egyptian blindnes ioyned with wilfulnes and obstinacie vnder their modest vaile of vnexpressed faith or the faith of lay-men whereby if they can professe themselues Catholikes liue and die in the beleefe of their falsely so termed Catholike Church although they know not what it beleeueth it is sufficient for their saluation And indeed be that professeth that religion which like the apples of Egypt will abide no touch had need leane vpon an implicit faith And so some of them pretending more learning thē is common among them beeing pressed by argument haue thought they haue learnedly enough answeared in saying that their Doctors can answer for them But who seeth not these Pharisies taking away the key of knowledge and incurring that we denounced against such as will neither enter themselues nor suffer others to enter into the kingdome of heauen for surely if little or no knoledge little or no faith of a mans owne were enough how vnwise was Paul so to trouble
conscience For let a man read and studie all his dayes all arts and sciences let him be exquisite in tongues languages and all commendable literature which are things excellent yet let him neglect this knowledge which beareth the bell in making men wise vnto saluation such an one can neuer haue his heart framed vnto godlines 2. Euery hearer of the truth must examine whether by it his heart be thus framed vnto godlines for else it is not rightly learned for as this grace hath appeared to this purpose to teach men to denie vngodlines and worldly lusts and to liue soberly and iustly and godly in this present world so is it not then learned when men can onely discourse of the death of Christ of his resurrection of his ascention except withall there be some experience of the vertue of his death in themselues killing their sinnes so as henceforth they serue not sinne 2. some feeling of the power of his blessed resurrection in beeing ingrafted with him into the similitude of it 3. and some ascent of our affections after him into heauen prouoking to seeke the things that are aboue a bare and vnfeeling speculation is here not onely vnprofitable but much more dangerous and damnable The Iewes could boast that they were free borne and of Abraham as many among vs take themselues to be strong beleeuers but let Christ come to the point with them If the truth hath set you free ye are free indeede the truth is that the Sonne hath not freed them for they are not free from their lusts nor are kings to rule ouer them but vassals vnder them still The spirit of God in the ministerie which is his chariot hath not freed them from seruitude of sinne and death for where the spiririt is effectuall there is libertie A dangerous thing is it that men so chained in ignorance and manifold lusts should ouerthrowe themselues by ouerweening conceits feeding for faith fansies for confidence carnall presumption for truth error bringing them into a fooles paradise for the present but the end will be the sinking and sorrowe of their soules He is a good scholler indeede and raised into the highest forme of this schoole of God not who can talke well and giue religion some good words which are good cheape but he that hath so farre profited in sound godlinesse as that he hath attained vnto faith the feare of God humilitie endeauour in obedience thankfulnes vprightnesse and hath proceeded in the true worship of God according to his word in hatred of false worship in glorifying the name of God sanctifying his Sabbaths reuerencing his sanctuarie louing the image of God in his brethren and such like such a man sheweth that the truth hath sanctified him that pure religion and the power of it possesseth his heart These things seeke and find in thy selfe thou hast profited in this truth else whatsoeuer may seeme a bodie of religion in thee is turned into a shadow without substance without truth v. 2. Vnder the hope of life eternall In these words the Apostle commendeth his ministerie partly from the ende of it in that it leadeth by the truth preached the beleeuers of it vnto the hope of eternall life as also partly from the effect of it in them which is the full furnishing of them with such graces as lead them comfortably to their happinesse adding vnto the faith of the elect such an hope as maketh them not ashamed And they affoard two instructions 1. That the ende of the ministerie is to drawe mens mindes vpward from earth towards heauen 2. That true faith neuer goeth alone but attended with other excellent vertues and namely with knowledge hope c. Doctr. Euery faithfull teacher must conceiue it to be his dutie to drawe mens hearts from things belowe to the contemplation of things of an higher straine and from seeking the things tending to a temporall vnto such as belong to life eternall Reasons 1. This was the ayme not onely of our Apostle here but of all the men of God whose faithfulnes the Scriptures hath recommended vnto our imitation All that pedagogie during the law was onely to traine men vnto Christ and to saluation by him But that rudiment beeing abolished and the truth further breaking out the chiefe doctor of his Church setting himselfe a coppy to all teachers called men to no other thing then first to seeke the kingdome of God and to labour not for the perishing food but that which abideth vnto eternall life And after him his holy Apostles made no other vse of those maine articles of our faith the truth of which they left confirmed in all their writings as if they were occasioned to speake of the death of Christ it was to the ende that beleeuers should die to the world that henceforth they should vse it as not vsing it or as men crucified vnto it if of the resurrection of Christ it was to the same purpose that men should be raised with him henceforth to seeke the things which are aboue if of his ascention it was that men might in heart and affection ascend vp after him 2. All other professions further men in their earthly estates some employed about the health of the bodie some about the maintaining of mens outward rights some about the framing of tender minds in humane disciplines and sciences all which further our fellowship and societie among men onely this of all other professions furthereth men in their heauenly estate and fitteth them yea maketh vp for them their fellowship with God Eph. 4.11 12. 3. Hereby men lay a sure ground-worke of profitting men in godlines for this expectation and desire of life eternall once wrought in the heart it easily bringeth men to the deniall of themselues both in bearing the crosse for Christ as Moses esteemed highly of the rebuke of Christ for he had respect vnto the recompence of reward as also in stripping themselues of profits pleasures advancements friends father wife children libertie yea life it selfe Set this treasure before the eyes of the wise merchant he will sell all for it Tell a man of an earthly kingdome and let him throughly digest the conceit of obtaining it it will be such a commander as he willingly both vndertaketh and deuoureth any trauell for it euen so let the beleeuing soule once conceiue of raigning with Christ it will easily suffer any hardship with him The disciples desirous to know what recompence their Lord would make them for leauing all to follow him Christ presently telleth them of twelue seats on which they shall sit and iudge the twelue tribes of Israel at the appearance of the sonne of man well knowing that if this promise were once well digested it would so feede vp their hearts as they should not after bethinke themselues as ouershot in leauing all things for his sake Yea further this course will be a sweet constraint prouoking men to the imitation
same Chapter verse 29. denieth that God can repent whom he had heard a little before repenting that he had made Saul King The like in Balaams confession Numb 23.19 Yet it pleaseth God in the Scriptures to set out himselfe to our weaknesse not as he is in himselfe but as he can be knowne of vs for as man speaketh like a man vnto God so God speaketh like a man vnto man who else could not be vnderstood of man We must therefore meeting with such speaches hold these grounds 1. That all those things which we cannot doe without motion and change of our selues the Lord doth them without motion and change of himselfe 2. That God may change his action but not his counsell and will for before all worlds he did so decree to change his action When he deposed Saul to stablish the kingdome in Dauid he did from all euerlasting dispose so to depose the one and set vp the other so as here was no change in God himselfe but in the thing formerly determined so to be changed In like manner the Lord promiseth many things to his children which he seemeth after vtterly vnmindfull of he threatneth things which neuer come to passe as Hezekiah with death but presently retreates it the Ninevites with destruction after fortie dayes but destroied them not yea he seemeth to faine by vttering things cleane contrarie to his minde as when he biddeth Moses let him alone that he might destroie the Israelites whereas he neuer meant to destroie them To which in generall I answer 1. That all promises are made with condition of faith and repentance as also with the exception of the crosse 2. That all threats are made with exception of conuersion and repentance in neither of which the condition is expressed often but euer included and beeing added to that threatning against the Nineuites and against Abimelech Gen. 20.3 dissolueth the obiection 3. That the Lord neuer changeth his counsell and secret will but sometime his reueiled and that then when it includeth some condition depending vpon some euent which condition had it not bin included in the denunciation against Ezechias the decree of God had beene absolute and so not revocable neither by the prayers or repentance of that good King as it was 4. That the Lord may denounce a thing which yet he neuer decreed to doe and yet neither lie nor faine as in deliberatiue propositions such as that was against the Israelites Let mee alone for had Moses taken it for a simple interdiction I see not how he could haue without sinne proceeded on in his intecession for them but he perceiued the Lord carrying this matter as one in a deliberation what he might best doe in it Againe although the Lord cannot speake contrarie to his will yet he doth and may speake something diuerse and besides it as here both to teach Moses what it was that withheld his wrath euen his prayer which was whetted hereby as also to quicken the people to speedie and vnfained repentance Obiect But in the Scriptures we meete with many parables and hyperbolicall speaches which neuer were nor can be true as the conference among the trees and that the world were not able to containe the bookes of Christs words and workes which we see not how they can stand with the truth of God Ans. In the Scriptures are some speaches diuerse and some contrarie to the truth and yet neither lies nor sinne For God speaketh sometime by 1. contraries as by ironies or speaches of derision which are not alwaies vitious in man neuer in God but carrie with them most seuere reprehensions against sinne 2. sometimes by parables in which not falsehoods but by fained things vnfained truthes are taught and deliuered 3. sometimes by excesse of speach speaking of infinite and incomprehensible things so as we may comprehend and affect them But in all such formes of speach we must hold these conclusions 1. That they tend to the instruction and edification of the Church 2. There can be no purpose on Gods part to deceiue as in a lie but to profit by a more powerfull and forcible manner of teaching the truth 3. He intendeth nothing but the truth it selfe for he conceiueth not one thing in his minde and vtter another but onely omitting the proper speach in figuratiue and tropicall he more elegantly powerfully and profitably explaneth the same truth Thus hauing prooued and cleared the doctrine we descend to the vses of it Vse 1. If God cannot lie then whatsoeuer his Ministers promise or threaten from him and out of his word is aboue all exception seeing he hath spoken it who cannot lie deceiue or be deceiued which should stirre vp euery man to giue glorie vnto God as Abraham did by sealing to his truth that is by beleeuing and applying vnto his owne soule euery word that proceedeth out of the mouth of God for whosoeuer thus receiueth his testimonie hath sealed that God is true then which no greater glorie can be giuen vnto him Whereas not to beleeue him on his word is as high a dishonour as any man can cast vpon him for it is to giue God the lie hee that beleeueth not hath made him a liar which in manners and ciuilitie we could not offer to our equall and which euen a meane man would skorne to put vp at our hands Hath God made thee any promise that he will be with thee in sixe troubles and in seauen hath he promised that he will dispose of all things to the best to thee that louest him hath he said that no good thing shall be wanting to thee that fearest him doe thou leane and hang vpon these promises and giue God the honour of truth by beleeuing him Thou wouldest trust a man whom thou thinkest will not lie though thou knowest he can lie and deceiue thee much more maiest and oughtest thou the high God who is as farre from the power as the will and as farre from both as from ceasing to be God Yea but I see no meanes no hope but all things are rather cleane contrarie to the promise and the common order of things carried against it Be it so yet must thou depend vpon the naked promise which is true and not lying as Iohn speaketh of the annointing Thus haue the seruants of God done before vs Hezekiah knew not what to doe but his eies were to the Lord Abraham hoped aboue hope yea then when all meanes failed and the order of nature was set against him did be not doubt of the truth of the promise but gaue glorie vnto God the victorious conquest of whose faith is often in the Scriptures recommended vnto our imitation And this lessō must be laid vp in our harts especially against the times of our deepest distresses and afflictions by persecution or otherwise wherin if they be either more smart or more durable we shall not want Rabsakes who will not sticke to reuile
the God of heauen For either Satan by his suggestion or his instruments or which is more to be feared we shall heare the whisperings and mutterings of our owne flesh saying Where is the God in whom ye trusted let not thy God deceiue thee any longer and with Iehoram Is not this euill from the Lord and shall I waite on him any longer to all which let vs be bold to answer with the Apostle I know whom I haue beleeued euen him whose bare word is aboue all bonds who neuer promised more then he was able to performe and neuer performed lesse then he promised faithfull is he that hath promised and no vnfaithfulnes of man can make him vnfaithfull The like truth and steadfastnesse carie all his denunciations and threats for neither when his messengers threaten wrath against the impenitent shall that be found a lying word but the sentence of the Iudge which cannot faile of execution True it is that the Lyon hath often roared but the beasts of the feild haue not trembled The Lord hath vttered his terrible voice against the vnrighteousnesse of men but his threatnings haue met with mockers who say euery vision is deferred and where is the promise of his comming with swarmes of Atheists who say there is no God but denie heauen hell and immortalitie of the soule in the meane time making leagues and couenants with hell and death with beastly Epicures who liue vnmooueably from their carnall delights and sensuall pleasures with heauie and dead hearted professours with whome they haue beene but as a blast all which sorts of men promise to themselues life although the Lord hath said of them they shall die and is not this to charge God expressely with a lie and as much as to say that he is not God But these shall know that the words the Lord hath spoken shall be done Ezek. 12.28 And as the Lord letteth his children see for the present that it is not in vaine to worship him so he letteth his enemies often feele euen before their death that all his words fall not to the ground when he meeteth them at euery corner with sundrie plagues and iudgements in their soules bodies estate name or freinds all which are the accomplishment of his word which shall not passe away when heauen and earth shall be dissolued Vse 2. Seeing God cannot lie let euery one of vs labour to expresse this vertue of God first and especially the minister in his place seeing he speaketh from God nay God speaketh by him he must therefore deliuer true sayings worthie of all men to be receiued that he may be able to say in his owne heart that which Paul spake of himselfe I speake the truth in Christ I lie not and iustifie that of his doctrine which Paul did of his writings the things which now I write vnto you behold I witnes before God that I lie not Now then is a minister a liar when he either speaketh false things as euery where the false Prophets are charged an example whereof we may see in Hananiah the sonne of Azur and Abab the sonne of Roliah and Zedekiah the sonne of Maaseiah who are said to prophesie lies in the name of the Lord in that when the Lords Prophets were commanded to carrie yokes about their neckes these would breake them and so caused the people to trust in a lie or else true things falsely misapplying that truth which they could not but vtter for this was euer the note of a false Prophet to make their hearts sad who should haue beene cheared and to speak peace to them against whom the Lord had proclaimed open warre so falsifying the word of the great God which iniurie no earthly King would suffer vnreuenged If a king should signe and send out his letters of death and execution against some archtraytor and the officer betrusted with them should serue them vpon some faithfull counseller who is neare and deare to his Prince so as the innocent and well-deseruing shal be put to death and the traytor suffered to liue in honour should not the life of this man so betrusted goe for the life of the other In like sort doth be who in Gods place whetteth his tongue against the righteous of the land and disgraceth the most forward in the wayes of God let him discourse against them in Scripture phrase and speak things in themselues neuer so true yet is he a lowde liar in the false applying of them and wresting them against them vpon whom the eyes of the Lord are for good and with liars shall be kept without the gates of the â—oly citie and that most iustly in that he hath not lied of men but of God himselfe whom so farre as his malice could extend he hath endeauoured to drawe into his sinne in making him a liar also like vnto himselfe 2. Euery priuate man must take vp that exhortation to cast off lying and speake euery man truth vnto his neighbour and that because it is a peece and sparkle of Gods image and a part of the newe man which is to be put on Which reason the Apostle vrgeth sundrie times in the epistles And indeede no man can more liuely resemble the image of his heauenly father then by the practise of truth in which one word is included that whole image of God which standeth in righteousnesse and holines as Ioh. 8.44 the angels stood not in the truth As on the contrarie no man can more liuely resemble the deuil then by lying for he is a lyar from the beginning and the father of lies True it is there be many defences made for sundrie sorts of lies which we shall haue better occasion to scan in the processe of this Epistle but let all such as would haue themselues marked with the stampe of Gods children knowe that they onely can haue assurance of the pardon of sinnes in whose spirit is no guile and those onely shall rest in the holy mountaine that speake the truth from their hearts and they alone shall stand with the lambe on mount Sion and sing the newe song before the throne who haue no guile found in their monthes Doctr. 3. The last generall obseruation out of the former words teacheth what an infinite and free loue the Lord embraceth his elect withall in that be decreeth from euerlasting whatsoeuer he doth for them in the due season of it Hence it is that not onely in this place but thorough the Scriptures we may read that all the stayres whereby we climbe to heauen were laid by God before the world began If we looke at Gods predestination and election the names are written in the book of life from euerlasting Iacob was loued not onely before he had done good but before he was to doe it If to the ende which is the kingdome that is prepared from the foundations of the world If to the meanes which is Christ he is the
his presse money that he may please his captaine forsaketh all the care of wife children house affaires and calling and wholly fixeth his minde and eie vpon the busines and victorie euen so the Minister seruing not vnder a Cyrus or Alexander but vnder the eternall sonne of God ought also to diuorse himselfe from the distractions for the things of this life which in comparison must be vtterly neglected He is in this warfare rather to expect dangers blowes wounds to forecast these to prouide for these and prepare how to encounter against Satan sinne his owne and others sinnefull lusts following his captaine at the heeles and incouraging himselfe hereto both with assurance of victorie and the expectation of his pay penie of life eternall It was the greatest policie that euer the deuill watched against the Church as the woefull experience of many ages hath taught vs to heape excessiue wealth vpon the Clergie then was the studie of the Scriptures and the care of the calling laid aside and was diuerted into plotting and policie both to get more and hold that which was gotten by this Antichrist came in hereby he rose to his height hereby he standeth at this day this wealth ioyned with pompe and state is that Davus which troubleth all the parts of the Christian world both the Churches and ciuill states as in many instances might be declared Secondly this vice will make a minister falsifie the word turne the truth into a lie and take such a course in handling the word as shall bring meale to the mill This was noted in the false prophets to be the maine cause of false vision Isai speaking of greedie dogges who could neuer haue inough maketh this their propertie euerie one looketh to his owne way and accordingly prophesied for his owne purpose and advantage so Ieremie ioyneth these sinnes together Ier. 5.31 The Prophets prophesie lies and the Priests receiue gifts in their hands and Ezekiel telleth vs that this filthie lucre made the Prophets so base minded that for verie handfulls of barley and peices of bread some of them would pollute the name of the Lord in lying to his people some of ignorance by the blinding and bewitching of this sinne and others against their knowledge and conscience powring themselues out through the deceit of Balaams wages Hence is this sinne branded iustly to bee the seede of heretikes and spawne of scismatikes false teachers and apostates What other was the white which the authors of scisme and heads of faction aymed at Rom. 16.17 they serued not the Lord Iesus but their owne bellies And no other God serued the false Apostles who were enemies to the crosse of Christ but their bellie was their God why so because they minded earthly things for what any man most mindeth that he maketh his God Hence could they please all sorts of men soon turne round into square In their doctrine ioyne circumcision with baptisme and so both Iew and Gentile were contented In their liues they would suffer nothing for Christ but howsoeuer the squares goe their state and pompe must be vpheld And at this day what other is the God of Popish Priests who for their bellie haue turned all religion into gaine and almost all essentiall truths into lyes both which are readily to be prooued in particular whereas the true Apostles were most careful to remooue from themselues euen the suspition of this fearefull sinne who professed that both the Churches knewe and God bare them record that they were farre from vsing flattering words or coloured couetousnesse in their doctrine and for their practise when they might haue beene chargeable to the Churches they rather wrought with their hands that they might be eased 3. If a Minister should speake the truth yet in this tainture how powerlesly how fruitlesly for is he a fit man to raise others to heauen whose owne heart is rooted in the earth how coldly shall he perswade others that godlinesse is great gaine whose gaine is all his godlinesse with what heart can he pull other men out of the world and the loue of it when it hath wonne the strongest and most inward hold of his owne heart with what experience can he teach that the truest delight is placed in heauenly things or that Gods kingdome is first to be sought when his thoughts are taken vp as the disciples were once in dreaming of a temporall kingdome with what face can he teach the doctrine of Gods prouidence when himselfe caâ—kes and laieth about him as though he had no father to prouide for him how can he curbe in others these vnnaturall desires which as the dropsie proceede most of fulnesse and abundance when as they are so setled in himselfe Thus this one lust vnfitteth him to all his duties Vse This confuteth many base minded men in the ministerie whose thoughts studie paines and labour are altogether bended and set vpon this conclusion That they wil be rich to which purpose they heape vp liuing vpon liuing cast their largest extent and contriue the building of their owne houses although in the meane time the house of the Lord lie wast Which grieuous sinne if it were so fearefully accursed in the common people of the Iewes what a grieuous plague hangeth ouer the head of that Minister whose calling laieth a further necessitie vpon him not to build a material house made with hands but a spirituall habitation for the Lord consisting of liuing stones in the hearts of men and yet all this worke is neglected that his owne neast may be well feathered And from the same fountaine floweth it that some are knowne vsurers others are farmours and husbandmen rather then Prophets others merchants buyers and sellers of Churches people and inferiour commodities others in marketting and yet in farre baser affaires spend their time and wast themselues which pitifull fruits of this filthie lust are so rife and so ripe that if old father Latimer liued in these dayes he would boldly avouch that if couetousnesse were lost we might find it in the Clergie some Iudas or other would haue the bagge Now there is no great hope of the recouerie of those who are alreadie clasped in the windings of this sinne they are desperately endangered to be drowned in perdition so sweete is the morsell and so pleasant is the bootie that they will not let it goe To them therefore I will say no more but as Peter to Simon Magus Pray to the Lord that if it be possible the iniquitie of thy heart may be forgiuen thee I will rather turne my speach to euery young Timothie and Titus beseeching and exhorting them all timely to preuent this sinne and to frame their hearts to that exhortation of Paul 1. Tim. 6.11 But thou O man of God that is who hast place or art to haue office in the Church by ordinarie calling as the Prophets and men of God of old had by extraordinarie Thou who after a speciall
to be soone remooued to another Gospell nor so fickle as children to be carried about with euery winde of doctrine but hold fast such a stable truth so full of direction in all the life and so full of comfort at the time of death for it is as a fast and faithfull freind tried in time of aduersitie standing closest to a man in his greatest necessitie Obiect There is no feare but we shall hold out whatsoeuer should betide we are grounded and setled Answ. But how many did in the fierie triall in Queene Maries time scarce one in Cambridge both the Vniversitie and Towne or if one poore Townsman held it out in the flames that was all Lastly both Teachers hearers must trie their doctrin by this touchstone if it abide this touch it is gold it is a pure and faithfull word if it be not according to this word there is no light in it Which is according to doctrine Here our Apostle both deliuereth another note and setteth another marke vpon the word as also vseth another argument why the Minister should hold and hold himselfe vnto the word of God deliuered in the Scriptures because it is not onely a faithfull word vnto which the faithfull may cleaue and rest as vpon a sure anchor but also such a word as beareth the bell for the â—itnesse of it to institute instruct and edifie the Church and members thereof as if he had said That word which is most fitted to edification and instruction is to be maintained and held fast that it may be held forth before Gods people but this is such a word and therefore Ministers must hold it fast Doctr. Whence we learne that the word of God is his owne ordinance fitted to instruct the elect in all necessarie truth and doctrine which is the very scope of our Apostle and will otherwise also appeare if we consider 1. The wisedome of God who hath in the bookes of Scripture comprised and deliuered a most perfect rule of doctrine concerning faith and manners to teach as both concerning God our selues and others whatsoeuer is necessarie or profitable to be knowne to saluation To the proofe of which serue all those places where we read that it is able to make a man wise vnto saluation to instruct him to all righteousnesse to furnish him to euery good worke to make him blessed by inchoation here in this life and consummation in the life to come for here through patience and comfort of the Scriptures we haue hope Rom. 15.4 and hereafter life eternall Ioh. 5.39 2. The mercie of God who hath written mysteries aboue the apprehension of the Angels themselues euen to the capacitie of the simplest in things of absolute necessitie whereas if he had but spoken the word it had beene more then he ought vs but he hath written it that we might ponder and meditate of it yea he hath translated it into euery mans language and so fitted it to edifie the more so as fiue words now are better then ten thousand if it were shut vp in it owne fountaine or any other strange tongue besides he hath brought it to vs by an easie price in one portable volume that we might conueniently exercise our selues in it day and night And that we might vnderstand those hard places which for our exercise we shall meete withall in reading and that we might be lead beyond the letter of the Scripture to shew the life of it in the keeping of faith and good conscience he hath appointed a Ministrie in the Church and in all ages hath raised vp men of God whome he hath furnished with the gifts of prophecie and enabled with sundrie gifts of the spirit to see and reueale the truth therein contained For euery manifestation of the spirit is giuen to profit withall and he gaue some to be Apostles some Prophets c. for the edifying of the Church and the gathering of the bodie of Christ. 3. The power of God who conuaieth such a power into this his ordinance as whereby it becoÌ„meth so mightie in operation so able to cast downe strong holds and euery high thing exalted against God yea so strong at the weakest as that by it alone the kingdome of darknes and of the deuill is bartered and subdued and Iesus Christ the Prince of peace set vp in his throne within the hearts of men Vse Would any Minister edifie his people let him hold fast this word would he teach them Christ this word testifieth of him would he beget faith in them this word must doe it Rom. 10. would he destroie sinne in them as Dauid said of Goliahs sword there is none to that so there is no sword of the spirit but this would he raise the afflicted hence may he speake a seasonable and sauorie word to him that is weary in a word if a man will take the most compendious way to bring soules to heauen let him obserue this rule of holding him to this word which is ordained for doctrine But if a man either for idlenes or ease neglect the reading and study of the Scriptures or according to the vanitie of his heart lay by this booke and fall to the studie of Friars or Fathers and seeke to preach matters of more applause or to get a name of learning is in his profundities curiosities and such quainte deuises as he meeteth withall in mens writings this man leaueth the right way of edifying men in the waies of God and is in his conceit wiser then his maker who hath fitted this word for doctrine and no other 2. Hence note that it is Gods will that euery man should be expert in the Scripture seeing he hath so fitted it for the teaching of the simplest Which must force euery man to examine himselfe whether he hath found it such a fit word for doctrine for he whose heart cannot iustifie the word in this propertie is no child of wisedome Many haue heard this word a long time and yet vnderstand it not haue learned little or nothing are ignorant of Christ and what he hath done but in grosse and generall tearmes haue attained no lasting comfort from the same Where now lieth the fault the word is fit to â—each thee the Ministerie stablished and sanctified to the edifying of thee all the gifts of the â—eachers are giuen to profit thee Why then haâ—t thou not profited Oh the sinne lyeth at thine own doore in that thy selfe hast refused or resisted instruction It is not the obscuritie of the Scripture but the darknes of thy blind mind that hath hindred thy profiting The word is as fit to teach thee as the choysest seed is to take and grow with encrease but thy soule is vnprepared thy heart is as the stonie or thorny or high way ground no seed can thriue in it all the labour of Gods husbandmen is lost vpon thee Thy sinne hath suffered the word to loose the vertue and power of it in raising
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
minde is put for all the faculties of it especially the vnderstanding reason and iudgement all which are deluded and deceiued by these vain teachers Quest. How did these false teachers deceiue mens minds Ans. Foure waies 1. by suppressing the truth for by their vaine iangling and speaking liker Poets Philosophers historians then Prophets Apostles or any successors of theirs they made a cleanly conuaiance of the light from the people and withholding the truth and light they led them from Christ from the right knowledge of the Scriptures from sound godlinesse and religion in iudgement and practise and so they remained as darke in their vnderstanding as erronious in their iudgements as froward in their affections and as wicked in their liues as euer before Secondly by flatterie for they would not deale directly against the sinnes of the age as godly Ministers doe but deceitfully that they might not displease herein imitating Satan himselfe who was wont of olde to answer in riddles as he answered Craesus that if he would transport himselfe ouer the riuer Halys he should ouerthrowe a most mightie kingdome namely his owne But Micha will not deceiue nor flatter with Ahab although it stand vpon his life Thirdly by letting men see their estate in false glasses so as they neuer see the truth of it for people taught by fables and nouelties think and are borne in hand that they are in heauens high way their soules are brought on sleepe and comming from such froathie discourses they sit downe and please themselues in that they haue done their task required especially if they can bring home a iest or some wittie sentence when perhaps they scarce heard a word of Christ of their iustification of their mortification or of their glorie 4. By placing religion in bodily exercises not in matters of spirit and truth Colos. 2.20 thus did the Pharisies in their times the Papists in these and whosoeuer more vrge the decrees of men more then the commaundements of God Quest. But whose mindes are deceiued Answ. First their owne and then others for they are blind leaders of the blind deceiuing and beeing deceiued and although here our Apostle expresseth not here who they be that are deceiued yet elsewhere he doth as Rom. 16.18 they deceiue the hearts of the simple and 2. Tim. 3.6 they lead captiue simple women and 2. Pet. 2.14 they beguile vnstable soules whence we see that ignorant inconstant and vnsetled soules which hand ouer head receiue any doctrine without examination or triall whose simplicitie disableth them to iudge betweene truth and falshood and whose leuitie makes them like shaken reeds these are the carkases on which such vultures do seaze Hence 1. note three notable properties of errour 1. it neuer loueth solitarinesse but is a spreading leauen shrowding it selfe in multitudes and compassing sea and land to procure patrons and Proselytes Example we haue in the Iesuites the arch deceiuers of minds and impostors of the world 2. It taketh the highest holds of men euen the mind vnderstanding and iudgement that the eie once beeing put out and the light turned into darknes it might cary men headlong remorslesly to all cursed practises which necessarily resemble as they proceed from the former 3. It ouerturneth all Gods order ordinances for whereas the scope of the teachers calling is to enlighten mens minds perswade their consciences rectifie their hearts so as they might growe vp in the sauing knowledge of God in Christ and the liuely sense of their owne saluation in a word whereas they are to set and containe men in the right way error in their minds causeth them to drawe men out of the right path as this word properly signifieth 2. Note what is the best fence against false teachers and an hedge against seducers namely 1. knowledge 2. loue of the truth The former armeth simple soules by letting them see the difference betweene the right hand and left without the which the minde cannot be good But the latter is the surest pace of truth and that is the loue of it for no matter it is that men know professe and can talke of the truth if their soules cleaue not vnto it for euen vpon those that receiue the truth shall God send strong delusions to beleeue lyes if they receiue it not in the loue of it Quest. But what is this doctrine to vs we all professe the truth and loue it from our hearts and therefore we hope we are fenced from deceiuers or beeing deceiued Answ. But let vs consider 1. That these are the last times which the Apostles prophecied of euen perilous times wherein many deceiuers should creepe into the Church and many should giue heed to the spirits of error 2. That these deceiuers of mindes were such as liued in the bosome of the Church among such as professed Christ and his religion 3. That they lurked secretly and that the Christians of that time could hardly of themselues descrie them and therefore the Apostle is glad to helpe them and wisheth them carefully to preuent them and therefore there may be priuie impostors among vs. 4. That we hauing set doores open for them we shal not want deceiuers for whatsoeuer many men say most men loue not the truth sincerely delt withall nay they desire to be deceiued while they hate with a deadly hatred such Michaes as would let them see their estate and helpe them out And is it not Gods manner of iust proceeding when men desire preachers that will preach of wine and strong drinke to send them such teachers as they desire that he that is ignorant and filthie may be ignorant and filthie still Those then that care not for the truth shall haue teachers which shall be Gods executioners to lead them into error that as by the great Antichrist the Lord reuenged and plagued the contempt of the light in the world so also in particular Churches and places by false teachers and pettie Antichrists If men will not abide wholesome doctrine but haue itching eares they shall haue an heape of teachers after their owne lusts to turne their eares frâ—m the truth and delude them with fables Let Ahab once hate Micha the Lord presently consulteth who shall deceiue him and if this question once proceede out of Gods mouth the deuill is present and so forward in the execution of Gods vengeance as he shall preuaile against 400. false Prophets at a clappe before he shall not fall by them This truth is as a finger in the bile and beeing rubbed will perhaps make Zidkiah take his fist from Michaes face and say when went the spirit from me to thee yet ceaseth it not to be the truth of God concerning our selues who so long as we giue heede to the spirit of error cannot want deceiuers Let men therefore professing themselues members of the Church looke vnto themselues and labour to knowe the truth to affect it to stand vnto it if they would be fenced
against seducers for such there be and store of such seeing there is such store of the contempt of the light indeede if there were no hatred of the light there would be either no deceiuers of minds or no danger by them for they could not preuaile but seeing there is so litle loue of the light these must needs abound Hence is it that of late yeares such troupes of Iesuiticall seducers of minds haue entred vpon vs and haue beene bold notwithstanding seuere lawes some enacted some reuiued and quickened against them to skulke in ignorant places and how can it be but that such places as want sound teachers should be haunted with seducers Would God such publike persons whome it concerneth would enforce a most forceable law against them which is the placing of faithfull and furnished Pastors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parish by parish who might fence them against such delusions And for priuate men let them be resolute for the present truth and contend for it seeing the most constant hardly hold out vnto the ende and seeing the Lord sendeth false Prophets to trie whether we loue him or no. If we hearken to deceiuers the Lord then manifesteth that hypocrisie which was in our hearts euen then when the greatest shewes were made by vs. Especially they of the circumcision Paul thus notably describeth the Iewes by a principall adiunct as elsewhere he putteth circumcision and vncircumcision for the nation of the Iewes and Gentiles the one of which was circumcised and the other not in which sence also Christ himself is called the Minister of circumcision that is not of the law which he put an end vnto and absolutely fulfilled but in that he was a Minister of the Iewes within whose borders he contained himselfe as he was not sent but to the lost sheepe of the house of Israel Now the Apostle not so much meaneth the people of the Iewish nation as the Iewish teachers the teachers of circumcision such as are mentioned Act. 15.5 with whom the Apostles were alwaies exceedingly troubled who as Gala. 6.12 compelled men to be circumcised not by any outward force or power but forced it vpon them in hope of merit as absolutely necessarie to saluation the omission of which they taught to be a dangerous and damnable sinne whereas indeed by the death of Christ circumcision was now nothing as vncircumcision was nothing neither any outward thing any thing auaileable to saluation but a new creature within The persons then whom the Apostle painteth were such teachers as would ioyne Christ and Moses circumcision with Baptisme and the faith of the Gospel with doctrine of the law to iustification And these he boldly noteth and nameth both because there was an apparant vice conuinced as also because it was such a one as beeing permitted would haue ouerturned the Gospell the faith and saluation of men Which we will first shew that it was so and 2. what we are hence to learne For the former the greatnes of the error will appeare if we consider the vse and ends of the institution of that legall Sacrament of circumcision The vse of it as of all other such ordinances yea of the law it selfe by which they were quickned in their times was to be shadowes of good things to come and therefore they all were to receiue their date and death when the bodies of things themselues appeared The which would more clearely appeare in this Sacrament if we should stand to apply that which the Apostle generally vttereth of the sacrifices of the olde Testament and as true in their ordinarie Sacraments almost all things in the law were performed with shedding of blood and without shedding of blood was no remission All which the Apostle there prooueth to be dated by the shedding of a more pretious blood then the blood of bulls and goates So as although before Christs death euery mans shedding of his owne blood was needfull to fulfill the rite of the 〈◊〉 yet seeing Christs blood once shed putteth an end to all ceremoniall shedding of blood it must follow that this Sacrament must cease because in Christs blood the circumcision of all was celebrated Againe consider the end of circumcision which was either 1. politike or 2. diuine In regard of both these it must needs be ceased The former was distinctiue to distinguish Gods people from all other nations who in reproch were called vncircumcised as Dauid in disdaine calleth Goliah an vncircumcised Philistin the Apostle calleth it a wall of partition parting the people within the covenant from those that were without it Which wall so long as it stood vp they might contract one with another especially in marriage and therefore the sonnes of Iacob would haue this barre remooued before they would match their daughters or sister to the Sichemites yea they might not entertaine any stranger seruant but he must first be circumcised whether he were borne in the house or bought with mony Obiect If it be said that other nations receiued circumcision besides the Iewes as the Ismaelites Ammonites Moabites Egyptians as histories truely affirme I answer it was easie for the people bordering vpon Palestina to take it vp from the Israelites as the Moabites and Ammonites and for the Egyptians they doubtles learned it from them when they soiourned with them 400. yeares But yet ceased it not to be a distinction betweene them For 1. these receiued it not by the commandement of God but of their owne heads by Satans mallice seeking to ouerturne Gods ordinance 2. Not as a signe of the couenant for God made none with them 3. Not as a profession of faith and obedience to the true God for they claue still to their idolls in all which respects Gods people duly obserued it from whom at first they tooke it vp by foolish imitation and afterward continued it as a rite and tradition from their fathers Now who seeth not that when the Apostle writ this Epistle all such distinctions of men were ceased and that Christ broke downe this partition wall in whom now neither Iew nor Gentile bond nor free male nor female but all are one The second vse of circumcision is diuine and that is threefold 1. To remember Gods covenant made to Abraham and his seed it beeing a seale of it on Gods part and a signe of it vnto man and therefore called by the name of the couenant it selfe Now in this vse it must needs be ceased for if the covenant it selfe be ceased the signe of it is void and frustrate But consider what branch clause of it you will this truth will appeare if that concerning the multiplication of his seede as the starres which was a temporall blessing let the Iewes come now and say as in Christs time we are the seede of Abraham and Abraham is our Father answer may be shaped them that whosoeuer doe the workes of Abraham are Abrahams seede or if that principall clause
so of such Christians as turne Iews againe beware of the concision and betake vs to the circumcision which worshippeth God in the spirit and haue no confidence in the flesh no confidence in the lawe Get Christ close him by faith in the heart he is the Lord and accomplisher of the lawe vnto righteousnesse and thus hast thou enclosed thy righteousnes as a ring encloseth a Iewel Say with that Martyr onely Christ onely Christ. 2. Seeing Popish doctrine hath not saluation but carrieth men from Christ it ought not to be tolerated where it can be abolished for the scepters of Christian Princes must hold vp the scepter of Christ the Prince of peace and as it is no good religion in Princes to set vp a religion that would abolish Christ so neither is it good policie in regard both of their treacherous positions and practises For as they teach that hereticall for so they call Protestant Kings may be depriued of life much more other royalties and temporalties so is their practise proportionable in deposing kings and Emperours practizing hellish treasons and iustifying the murdering of Princes And therefore howsoeuer we should seek to pull the poore seduced ones of them out of the fire yet if they be incurable themselues haue taught vs how we should deale with them or rather neither make nor meddle with them by the tenour of the oath taken of the old leaguers in France the forme of which was this Si ad haereticorum partes de flexero si amicitiam si foedus si matrimonium cum eis faxo si opem fidemve do si ave si vale dixero illa die fulmine ferito God make vs as wisely resolute to preserue the puritie of the truth amongst vs as they are cautelously circumspect to barre it out from themselues then should they goe farre inough and stay long enough before we should entreat their returne Whose mouthes must be stopped The phrase is metaphoricall and betokeneth such an euident conuiction of errors by weight of reason and euidence of the Scripture as wherby the aduersarie of the truth is struck dumb and hath no more to say then if he had his mouth shut vp Quest. But how should we shut their mouthes for such commonly rage against the truth and ioyne mallice to error and so prostitute themselues in impudencie as that they will euer haue some shew of words at least to pretend against the truth Ans. This precept is first and properly directed to the Minister of God who by all his endeauour must take away all the defence of such errors and then confirme the contrarie truth by such sure grounds and arguments as that all men may see they haue no sound reason much lesse Scripture at least interpreted by Scripture for their defence And thus when the Church shall heare what such persons can say for themselues it will appeare to be but vaine babling and multiplying of words flowing not seldome from such as are euen damned of themselues in their owne conscience And this practise is agreeable to that of Christ himselfe who sometimes by the Scriptures Matth. 22.34 sometimes by reason Luk. 20.25.26 Giue to Caesar sometimes by a like interrogation and question Luk. 20.7 The Baptisme of Iohn sometimes by posing and parling Matth. 22.46 so set vp and silenced the Pharisies Sadduces Herodians and others as none could either answer him or durst aske him any more questions But when men are thus confuted by argument ouerthrowne with the sword of the spirit and confounded by the power of truth and yet still proceed to trouble the peace of the Church and the faith of the Saints then may the Church and must proceed by censure and admonition to enioyne them silence the which if yet they will not heare they ought by the Church to be driuen from the societie of the faithfull if they prooue gangrenes they must be cut off Doctr. The dutie of euery faithfull Minister is when occasion is offered timely to oppose himselfe against seducers and stop the mouths of false teachers wherein also the Church ought to backe and strengthen him For 1. the example of Christ must be our president who most boldly and freely vindicated the law from the corrupt glosses and expositions of the Pharisies and that in his first sermon 2. In regard of the particular members of the Church that they may be preserued in soundnesse from starting away and forsaking of the truth Hence did our Sauiour Christ not seldome vtter holy things before dogges and swine that is the Scribes and Pharisies and malicious Iewes because of those that stood by that they might be confirmed against their corruptions And this is made one ende of the precept the madnesse of the false Apostles must be made manifest that they may preuaile no longer 3. In regard of the false teachers themselues fooles saith Salomon must be answered least they be wise in their owne conceit neither shall the labour be wholly lost vpon them for it shall be a meanes either to conuert them and bring them to the knowledge of the truth or else so to conuince them as they shall be made excuseles And further the Church must strengthen euery Ministers hands in this contending for the faith and so manifest her selfe to be the ground and pillar of truth which is committed to her trust and safekeeping against all gaynesayers Vse 1. This ministeriall dutie requireth a great measure of knowledge and a man furnished with gifts of varietie of reading and soundnesse of iudgement euen a man who hath a storehouse in his brest First he must be well read and skilfull in the Scriptures that by them in the first place he may be able to shut the mouth of the aduersarie partly by the expresse texts of Scripture partly by harmonical parallel and sutable places as by the mouth of many witnesses partly by the analogie of faith arising out of the whole bodie of the Scripture partly by the proprietie of the speach in the fountaine and partly by the apt knitting of the context that there may be full concent with it selfe the antecedents and consequents yea more he must be furnished with varietie of reading euen in the workes and writings of men that he may be able in good sort not onely to apprehend the state of the questions and originall of controuersies but also that he may refute his aduersarie partly by the concent of the Church in all ages and partly by the helpe of things that are granted and confessed on both sides and partly by the contradictions which the patrons of errors cannot but vnawares flip into for it is true of a lyar or a patron of lies that he had need of a good memorie Secondly to all this knowledge is required a sound iudgement that he may be able to inferre good and necessarie consequents vpon the graunting of the truth he standeth for and on the contrarie the absurdities and
Christians he will haue dispersed among the persecutors some Saints in Neroes house some Protestants among the Papists for in the darkest ages euen in their Abbyes and Fryeries he raised vp alwaies some one or other from age to age to witnesse against them that their error and wickednesse should not haue that securitie on both sides which it desireth 4. We haue euen gracelesse men taxing our wickednesse as here the Cretians had that as Corazin by Sodome and the Iewes by the nations so Christians by Turkes and Protestants in many things should be condemned by the Papists themselues the former beeing so superstitiously reuerent at the name and mention of God the other so painefull and industrious as Baals preists lancing themselues for their idolatries 5. The Lord need not send so farre aâ— Cittim and Kedar to condemne vs but as here by our owne prouerbs as by our owne mouthes might be iudge vs what a number of deuillish prouerbs amongst vs bewray the vngodlinesse of mens hearts as euery man for himselfe and God for vs all and young Saints old Deuils and which is the worst and most generall godlines is made but a by-word and a note of reproach euery where vnder the title of puritie and precisenesse 6. And yet if men were so wilfull as to be blinde at all these yet can they not as many striue to doe put out all naturall principles but euen the light of naturall knowledge and conscience will wrap them vnder condemnation and they shall not be able at the barre of Gods righteous iudgement to plead not guiltie for euen their owne thoughts shall accuse them 7. But the greatest condemnation of all is that the light of grace is come and yet men loue darknes more then the light In which regard it shall be easier for Sodome then many peoples and townes professing the Gospel nay Publicans and harlots shall enter before many Christians yea the Heathen that neuer heard of Christ as soone as thousands baptized into the name of Christ because they knew and did many things of the law and not knowing the law were a law to themselues but numbers are sonnes of Belial lawlesse persons that scorne both Law and Gospel whom the Lord will prouoke and iudge by such a foolish people as the Heathen were Pitifull is it to see the disorders of Christians which would haue made the Heathens to haue blushed if a man will not now sweare no small oathes drinke his sences away spend out his daies in idlenesse and iollitie in pride and riot companie and gaming such a one is cassiered out of all companie he is a man fitter for a cloister then the common Christians of our age the Heathens did not thus Theirs were workes of darknes indeed but both in themselues and the doers but now they are become actions of the nooneday which the Heathen would haue bin ashamed of at midnight Which plainely prooueth that the light was giuen and is that many might become more blind more obstinate more hard hearted and impenitent against that great day of iudgement Many will plead at that day that they came to Church heare the word as others did and liued after it so neare as God would giue them grace But answer will be made them that though hereby they came to a further knowledge of God yet God neuer came to take knowledge of them for they desired not to know the waies of God but slipt in or were by law or for forme and fashion forced to Church and then all their hearing brought them such knowledge as not only made them more excuseles but liable to more stripes but not to such as was effectuall to preuaile against their lusts for they stil detained the truth in vnrighteosnes that is resisted the word they heard by lewd and gracelesse liues and behauiours 2. Let no man say my sinne shall lie hid and it is in secret or twilight no no there is witnesse inough to conuince thee of the most secret of them all the eies of God the voice of thy owne conscience which will be as a thousand witnesses yea the Lord who hath moe waies to the wood then one hath giuen to all creatures tongues eares eyes and hands against sinners The shed blood of thy brother shall call for vengeance the timber and stone in the wall cryeth out of oppression and crueltie the rust of the gold and siluer against the wretched couetousnes of miserable men and so in the rest Doctr. 2. The second thing to be obserued in this preface is that this testimonie was not fetched from any of Gods Prophets but from one of their owne Whence we learne that it is not simply vnlawfull to alleadge the saying of a profane man in a sermon For 1. all truth is the Lords and where it may serue for his glorie it may not be reiected neither skilleth it so much in what ground the hearb grow or what gardner set and planted it so as it heale we grant that if the King of Ammons crowne be fit for the King of Ierusalem that he may take it and weare it 2. There may be sometimes necessitie of the testimonie of profane writers and quotation of Fathers As 1. in case of grammer that the true sence and meaning of a word phrase or sentence may be the cleaâ—er which if it cannot be so easily done out of the Scriptures themselues then may a Minister descend to humanitie and by earthly means teach things heauenly 2. In case of conuiction of error whether in doctrine or manners In doctrine when any controuersall point is handled well may we free the truth of noueltie by shewing the consent of it with the ancient Church for hereby 1. the weake and new conuerts are more confirmed 2. the calumnies of the aduersaries are cut off who commonly boast that all antiquitie standeth for and with them In manners the conuiction is of 1. Christians or 2. Heathens If of Christians then such allegations may be vsed by way of exprobration or sharpe reproofe so the Lord himselfe sendeth his people to the Iles of Chittim and Kedar to see if any of the nations dealt so with their gods yea to the oxe asse crane storke pismire c. If we be to deale with Heathens or Atheists who are not easily mooued with the authoritie of the Scriptures then can we conuince them no otherwise then by such testimonies of their owne which they make most account of and so the Apostle dealing with Athenians Epicures Stoiks Cretians by the testimonie of Menander Aratas Epimenides conuinced their wickednesse Thus for the clearing of Gods glorie and his truth as Paul saith all things are ours Scripture art nature c. Now because there accreweth a great hurt to the Church by the abuse of this example we must carefully obserue some cautions in such allegations I will name three 1. Whereas the former cases are not frequent such allegations must be rare
so monstrous and among other one especially made them noted and hated of all the world namely that Iupiter the cheife of the gods was dead and that his graue was with them the which with other fables made them so ridiculous as that they became a proverb among the nations insomuch as to lie was to play the Cretian Neither did the Poet speake of some slipps of the tongues of some few or some falls seldome ouertaking them but of an habit and affected custome and exercise of lying and fayning which generally and continually they were so tainted with as little or no soundnes vprightnesse and faithfulnesse but trecherie guile falsehood appeared in their dealings Doct. Falsehood and deceit in word and deede is condemned not only by the light of the Scriptures but by the light of nature it selfe Which appeareth expressely not onely by the testimonie of this Pagan Poet but by other lights in nature for the naturall conscience of man accuseth and checketh for it yea in children thēselues it maketh them blush at the report of a lie Besides the most graceles men of men account it the highest disgrace to haue the lie giuen them the infamie of which vice is such as none wil take to it none wil confesse it And on the contrary the heathen so extolled truth in word in practise as of all other vertues it was sayned to be the onely daughter of Iupiter as whom most neerely it resembled Vse How should we who would be reputed Gods children abhorre that practise which euen the sonnes of men are ashamed of shall the sparkles of naturall light make the naturall conscience of a Heathen and gracelesse man accuse him of this sinne and shall not the cleare light of grace force the consciences of professed Christians to reprooue them Is it iustly reputed a disgrace to common men to be taken with a lie how disgracefull should it be to Christian men shall the Heathen professe truth to resemble God so expressely as that it is his deare only daughter and shall Christians who finde in the Scriptures the whole image of God stiled by the title and comprehended vnder the name of truth in their practise scarce expresse it as a part of that image And yet how many Christians are behind euen millions of the Heathen who although they be commanded euery man to speak truth to his neighbour yet shame they not to defend that they may lie and forsweare too for the advantage of themselues and others and therefore they say that though they dislike hurtfull lies yet see they not but they may as they do lie in iest or for the good of their neighbour especially to saue his life For this say they hurteth none nor is against the law of charitie and they find it commended to them in the practise of the Midwiues to saue the male infants of the Hebrewes of Rahab to saue the Spies and Michol and Ionathan to saue Dauid from Sauls furie and in the doctrine and writings of some of the Fathers as Origen Ierome who in regard of the profitable ends held these no sinnes To all which in few words I answer 1. That euery lie is hurtfull whether in iest or earnest for euill or for good because it is an enemie to truth and against the ninth commandement 2. For iesting or sporting lyes the threatning is generall Psal. 5.6 thou shalt destroie them that speake lyes vntruthes may not be spoken although they be not thought and Prov. 6. Thou shalt destroie the lying tongue he excepteth not if it be not in sport or for a good ende And many of the Heathen themselues saw the sillines and follie of this shift we reade of the Lacedemonians that they would not suffer their lawes to be gainsaid in iest and yet the law of the Lord may be controlled and gainsaied in iest of Christians When Thespis the first stageplayer was asked if he were not ashamed to vtter so many lyes in such a worthy audience he answered he did it in sport But wise Solon replied If we approoue and commend this sport wee shall finde it in earnest in our contracts and affaires and euen so by Gods iust iudgement it befalls Christians who vsing to lie in sport get an habit of lying in earnest and by his iesting lyes raiseth a suspition of his words that he cannot be beleeued be he neuer in such earnest 3. For officious lies so called there can be no such because in euery lie some office or dutie is violated But they hurt no man yes if they hurt not another they hurt a mans selfe many waies againe if they hurt not the parties for whom yet hurt they the parties to whom they are tolde who are abused and vrged to beleeue a lie and were not this yet they hurt and preiudice the truth which ought to preuaile But the end of them is good Yea but that which is euill in the nature and constitution may neuer be admitted let the end be neuer so good which is pretended The least euill may not be committed for the greatest good to helpe man we may not hurt God Moses would rather be blotted out of Gods booke then God should be dishonored Nay we may not tell the least lie for Gods greatest glorie and much lesse for mans good Iob 13.9.10 Will you make a lie for him as one lyeth for a man surely he will reprooue you And if a lie would make to Gods glorie yet he is not vnrighteous to leaue it vnpunished Rom. 3.7 But they be not against charitie Yes for charitie reioyceth in truth and if they were not yet are they directly against pietie which two louing freinds may admit no diuorce 4. For the examples alleadged and all of that kind we must distinguish betweene the facts of the faithfull and the manner of them The facts of sauing the children and spies c. was commendable and argued the feare of God and loue of his children but the manner of putting these in execution was neuer approoued in the Scriptures although the facts themselues were Neither is it strange that faith and sinne should combate together in the same action in this condition of the infirmitie and imperfection of the dearest Saints of God vntill that perfect come 5. The verie heathens condemned all dissonance and dissent betweene heart and tongue thoughts and speaches the one whereof was bestowed on vs by God to expresse the other Let vs therefore who professe the loue and feare of the Lord shew our selues to be of the remnant of Israel by this in that we neither doe iniquitie nor speake lyes nor haue a deceitfull tongue found in our mouths And to helpe our selues in this dutie meditate on these reasons 1. All falshood and lyes are directly against God himselfe who is truth it selfe so as by them a man becommeth most vnlike vnto God and most like to the deuill who is the father and first founder
to hurt they are termed foxes Luk. 13.32 tell Herod that foxe In regard of the latter namely their poison and venome Christ calleth them serpents and generations of vipers their tongues are like stings sharpened against good men and the poison of adders and aspes is vnder their lippes Psal. 140.3 hence doth the Lord threaten most cruell and ineuitable enemies vnder such speeches as Ier. 8.17 I will send serpents and cockatrices among you which shall not be charmed but they shall sting you Whereby he would describe and signifie the implacable and virulent malice and rage of the Chaldeans Now man beeing aboue all other borne a sociable creature and to liue in societie with God and men in the familie Church and common-wealth hath by his hostilitie against God and enmitie against man after a sort put off the nature of man and by such degenerating of good right hath lost euen the name of man also Doctr. Whence we learne that such as are not ledde by reason renewed nor by iudgement rightly enformed by the word of God but followe their owne hearts lusts for their guide haue cut themselues from the account of men and as worthily lost the name as the nature of men for they are become beasts in vnderstanding beasts in sensualitie beasts in brutish practises beasts in Gods account beasts in the reputation but of reasonable and heathenish men The verie light of nature adiudgeth them vnworthie the name of men beeing rather like the pictures or images of wood or stone outwardly resembling things but inwardly wanting which aboue all could make them the things they repreâ—â—nt And hence proceeded those poetries of metamorphoses not that either beasts or birds or trees were changed into men or men into these but in that the eie of nature in these men perceiued that men more and more degenerated from themselues and became daily neerer the beasts in properties qualities and practises although they retained still the shape and place of men Like Nebuchadnezzar who was not changed into the shape of a beast as some haue thought although God could haue done that but his vnderstanding together with his kingdome was taken from him and he driuen from men ate grasse as the beasts did till his vnderstanding he saith not his shape was restored him Hence haue some other of the heathens lighted a candle at noone day and runne into markets and throngs of men to seeke a man as though it were a rare thing euen in a number of men to finde one deseruing the name of a man whereby doubtlesse the Lord would cast the dongue of the Gentiles in their owne faces and that by themselues as here he did by Epimenides Vse Seeing the light of nature and grace conspire in the illustrating of this truth we must be more readie to embrace it and make our best vse of it as the truth not of a vaine man but of the true God Who among vs would not be mooued and disdaine to be called by any man a beast an asse an owle a dog c. and yet haue we occasioned the Lord thus to repute and account of vs and are not mooued for how few of vs can shew our selues men what a number of men and Christians in profession hearing the word and receiuing the Sacraments are as the horse and mule without vnderstanding that is not onely ignorant but incorrigible persons neither spurre nor bridle auaileth them to amendement Such as the Prophet complaineth of whom when the Lord had sundrie waies called them to amendement he hearkened and heard but no man said what haue I done euerie one turned to the race as the horse to the battell yea as horses that haue cast their rider men kicke and spurne against the Lord and his gratious admonitions as Pharaoh who is the Lord and other whilest the Lords sharpe bit is in their mouthes they bite it in with much discontentment but as vnruly afterward as euer before How many deafe adders are euerie where which refuse to heare the voice of the charmer some saying in their hearts some with their mouthes as the hardened Iewes to Ieremie The word of the Lord in thy mouth we will not heare What a number of swine are abroad rooting vp and treading vnder feete holy things contemning the word Sacraments ministerie discipline wallowing in their filthie lusts of vncleannes drunkennes fornication pride riot earthlines euerie one according to his owne appetite and not a fewe hypocrites who not sincerely vndertaking the profession of the truth returne to their owne wont as a swine after washing to the wallowing What a number of dogges without conscience and shame commit all manner of filthinesse euen in the day light and yet incessantly barking and bawling with Shemei against good men and good things let a man be a stranger to them and their courses let him be neuer so honest a man the dogge hath sufficient cause not to spare him and let any thing neuer so good be propounded or doâ— if not so generally receiued or vnusuall there is no stilling of the dogges against it Who can tell the number of cruell and vnmercifull lyons greedie gripes couetous cormorants woluish extortioners subtile oppressors who as foxes liue by crafty conveiances and whatsoeuer other noysome beast and vncleane that liueth by the pray to which adde those serpentine whisperers tale-bearers busie-bodies the vermine and venome of societies against whome no caution can be sufficient the number of all which kinds of cattell so amounteth as that the world at a blush may seeme rather to be made for beasts then men Now if we would avoide this sharpe censure which our nature so abhorreth let vs iudge our selues in the premises and finde out that bruitish behauiour in our selues whereby we haue forfeited euen the names of men for to this purpose are we so sharply delt withall in the Scriptures that we should be brought to be ashamed and blush at our behauiours We haue a common saying when we see our selues ouerseene or ouertaken in any temporall and outward thing Oh what a beast was I but wel were it if we would seriously thus accuse our selues when we haue failed in our godly course to say Oh what a beast was I to leaue the direction of the word and suffer my selfe to be led by my appetite or by the lust of my heart or the sight of mine eies to this or that sinne alas that I to to whome God hath giuen reason iudgement election deliberation yea his word and spirit should liue all this while as one destitute of all these I vnderstand not what the good and acceptable will of God is but am yet like the horse and mule without vnderstanding I haue stopped my eares at the word like the deafe adder and haue refused the things of my peace I haue barked against God and godlinesse I haue wallowed in my vncleanenes like a swine in his owne filth I haue beene vnmercifull and cruell
reuenging among many other sinnes euen this of the abuse of his creatures and this with such lingring lasting and sharpe iudgements so variable and so generall as hath not beene heard of in the dayes of our fathers read Isai. 5.11 Besides we see the afflictions of Ioseph Amos. 6.6 the necessities of many of Gods deare seruants the abundance of poore their great want of releefe their miserable complaints c. that woe shall befall him that liueth to eate when so many of Gods children cannot get that they may eate to liue Now the rules of direction are 1. to moderate excesse in preparation for our selues and others to knowe that not aboundance but sobrietie is the ornament of a table a rule which seemeth to be dead with our forefathers whose dishes for sort number price and seruing out were inferiour to our sauces and yet to shew vs that man liueth not by bread they were stronger of more constant health and of longer life then we are 2. To moderate excesse in the vse of meates and drinkes prepared we must take out the Apostles lesson 1. Cor. 10.31 Whether yee eate or drinke or whatsoeuer ye doe doe all to the glorie of God the glorie of God must be our white to ayme at in all the actions of our life of which none is so small out of which the Lord challengeth not his owne glorie and therefore as we liue not to our selues but vnto him so we must not eate to our selues but vnto him and this we doe when by our eating and drinking we fit our selues for his seruice and our owne duties namely by keeping the bodie vnder and dailie subduing it rather then by pampering and feeding it vp 3. To containe thy selfe in compasse in both labour still to hunger and thirst after righteousnes that is after that meat which the Sonne of man shall giue for the more thou hungrest after Christ the lesse doest thou after these things Rom. 13.14 Put on Christ and take no care to fulfill the lusts of the flesh Christ is the treasure vnto which the Christian heart must be lifted he is the carkase vnto which our thoughts ought to flie he is meate indeede drinke indeede bread of life water of life blessed is that soule that hungreth and thirsteth after him for it shall be satisfied yea blessed is that hunger and thirst which is neuer but accompanied with a continuall feast This testimonis is true The Apostle setteth his hand and seale to this euidence of the Poet not thereby allowing the whole fabulous poeme whence he fetcheth it but according to his drift which is the iust reproofe of this people he onely approoueth this particular report Whence 1. note that euery truth beeing primarily from God it must be receiued whosoeuer be the instrument teacher of it for the Apostle disdaineth not to borrow a part of the truth from this gracelesse and heathen man Nay there is not the basest of Gods creatures into whose schoole we cannot sometimes profitably enter for else would not the Lord haue sent vs to the oxe the asse the emmet and much more can he who opened the mouth of Balaams asse to reprooue the madnes of his master teach by weake and feeble base and simple men yea if he please by gentile and heathen men Vse This taxeth the pride of many who thinke themselues too good to learne of such whom they conceiue meaner or inferiour to themselues such a pride possessed the Pharisies thou art altogether borne in sinne and dost thou teach vs But if they considered the wayes of God they might see him stirring vp most base and simple men to teach the doctor the Scribe and the wise men of the world that he may ashame them and teach them to depresse their high thoughts 1. Cor. 1.26 Bretrhen you see your calling not many wise but God hath chosen the weake of the world 1. to confound mightie things 2. that no flesh should reioyce v. 29. Let this prouoke our diligence to knowe not so much by whom as what the Lord teacheth attending vnto the counsell of God and not the condition of man whome he vseth let him speake by neuer such abiect persons if they bring the truth it is our part to become fooles that wee may be wise and then are we such fooles when we depart with all opinion of our owne wisedome that we may be wise in God what meanes so euer he pleaseth to vse the Gospel teacheth vs that poore women and creeples could tell often tidings of Christ when all the great clerks knew not of him 2. This reprehendeth the waywardnesse of many who not fancying the persons of their teachers refuse their doctrine though neuer so true and profitable Would men deale thus in ciuill things If fire should take a towne in the night and the watchmen beeing all fallen asleepe a stranger nay a mans enemie should giue him warning that his house were on fire were it safe for a man to rush at it because his enemie telleth him so No neither would any be so vnwise and if the truth in an heathen Poets mouth be so entertained by the Apostle himselfe much more euerie diuine truth in the mouth of the meanest Minister of the Gospel Let the vessell be neuer so earthen the treasure is heauenly let the foode be nourishable hungrie Elias stands not vpon it whether an Angel or a rauen serue it Secondly note that this testimonie beeing true Titus might haue been discouraged and occasioned hereby to haue meditated of his departure from them as an hopeles people or to haue repined that the Apostle should place him among such a companie of beasts rather then men But yet Titus must and doth with courage goe on in his worke among them and plowe vp to the Lord euen this stiffe ground It is the lot of many gracious Ministers to be called and planted among rude barbarous and beastly people such as these Cretians were yea among viperous broods who will reward their faithfull paines and trauell in begetting them to God with extremitie of wrong and violence Ier. 26.8 and little comfort finde they vnlesse the Lord giue them a breathing time by the means of some Ahikam or other v. 24. Now what must the Minister doe in this case Surely as he came not of his owne head so now is he not at his owne hand to remooue himselfe at his pleasure And if he should depart vpon this ground he should perphaps meet with lesse comfort in leauing an vncomfortable people then in staying amongst thē If God bid Ionas arise and goe to Nineveh but he will betake himselfe to a ministerie of more credit and lesse labour the Lord will teach him before he get to Tarshish that he is not his owne man and that no creature shall shelter him from trouble whilest he flieth it as fast as he can If Moses be called to speake to Pharaoh he must not excuse the
word of God is both the immortal seed wherof we are begottē to God that food which daily preseruet◠vs that we perish not 1. Pet. 1.23 and 2.2 if it be purely and incorruptly preached all the sound members of the Church by the power of the spirit turning it into good blood and nourishment are sound and strong but if it be adulterated and corrupted with mans deuises if it be blended poisoned or leauened hence are all sorts of spirituall diseases ingendred and fedde which ouergrowe the soules of men so as they are soone brought to the gates of death 2. The Apostle wisheth vs to consider the ende of the commandement 1. Tim. 1.4.5 that is either the morall lawe or that commandement and lawe of Christ Ioh. 15.20 The ende of the commandement is loue that is both towards God for himselfe and man for God but this loue must not be vnsound not in word and tongue onely but in deede and in truth from a pure that is a sincere heart a good conscience and faith vnfained But how is this soundnes o◠grace wrought in the heart the verse going before telleth vs that fables and vanities of men are so farre from this worke that fire is not more contrarie to water then those be to godly edifying the which plausible wittie conceits while men desire they are soone turned saith Paul to vain iangling And Satan hath made vse of this truth to the ouerthrow of many soules whose ancient practise euer was to pester the Church with infinite toyes and tales fancies and fables that mens sences might be taken vp therein least they should by the searching of the truth get out of his chaines of darkenesse wherein hee detaineth them 3. From the righteous iudgement of the Lord the sencence hath passed that when hee hath affoarded men his word to call convert strengthen and direct them but they hauing wandring hearts and itching eares loath that wholesome word he giueth them ouer to strong delusions to beleeue lies and to this ende according to their owne hearts lusts he sendeth them an heape of teachers to turne them away from the truth 2. Tim. 4.4 And what can be more iust seeing the Lord hath enioyned vs to captiuate all our senses vnto the simplicitie of his word but we wil vntie them to raunge after strange glosses comments and words of no profit he hath separated the wheate from the chaffe but we will mingle them he hath deliuered a perfect rule of faith and life but we by seeking out other rules from men argue it of imperfection he hath offered vs the pure riuers and streames to drinke at but we will digge puddles to our selues or drinke out of the cisternes of strangers shall not men now despising so great grace neglecting so great saluation offering such open iniurie to the Lord and his ordinances as iustly as dearely buy their owne woe and be giuen ouer to delusion Vse 1. Ministers must so teach as they may be able to professe with the Apostle 2. Pet. 1.16 We haue not followed deceiueable fables but the power and comming of our Lord Iesus Christ that is concerning the exhibiting of the Messiah the accomplishment of promises the abolishment of shadowes and his mightie power in word and action in his resurrection and ascension these are the things which we haue opened vnto you not wearying you or our selues in vngrounded fables vncertaine doctrines or deceiuing you with any shewe of words nor any thing whereof we were not occulate witnesses Other things haue a shewe of wisedome but if the word of the Lord be forsaken what truth of wisedom can be in them Ier. 8.9 other things may seeme to bring glorie but the true glorie of Gods messenger is that of the Apostle 2. Cor. 1.12 namely in simplicitie and godly purenes and not in fleshly wisedome he conuerseth in the world 2. Hearers must beware least any spoile them or carrie them away thorough Philosophie the speach is taken from theeues who come secretly to carrie away sheepe out of the fold to whome the Apostle compareth vaine teachers for they are no better to whom if thou wouldst not be a pray keepe from their snares mens wisedome will here betray thee curb the vanitie of thine owne heart in which thou art borne else will it make thee drinke in vanitie as the fish doth water be diligent in learning and keeping such doctrine as concerneth life euerlasting heare him willingly that telleth thee of Christ of his doctrine of his actions of his suffering this shall feed thee to saluation as for doctrines of quaint deuises and conceits of humane wisedome turne away thine care from them els wil they breede to more vngodlines 3. The seuerall doctrines of Turkes Iewes Papists are so many bad humors feeding so many diseases amōg whom if there be any faith at all yet can there be no soundnes in the faith because all of them are patched together of fables to passe ouer the former as too blasphemous to be once named among Christians the verie name of their Alcaron is suffitiently detestable The Iewish fables whereof their Talmud is full we haue seene in part besides that their Cabala is full of humane deuises but euen in the things which primarily were the Lords owne institutions they are become the embracers of fables If now they vrge as they doe distinctions of persons he is a Iew not who is one outward or in the letter but he that is one within If circumcision a note of that distinction now that is circumcision which is not in the flesh but in the heart If distinction of daies seeing Christ our Passeouer is sacrificed we must not keep feasts with old leauen neither with the leavened bread of maliciousnesse but with the vnleavened bread of sinceritie and truth If distinction of meates that which goeth into the bellie defileth not a man and whatsoeuer is sold in the shambles we may eate asking no question for conscience sake For the Popish fables we need goe no further then there liues and legends of many of which delusions they are now ashamed But if we adde their Canons constitutions decrees and humane traditions vrged as things necessarie binding the conscience concerning daies meats garments orders and such voluntarie worship we might easily see their whole religion placed in such outward obseruations neglecting and deprauing whatsoeuer is of substance to the true and spirituall worship of God as though Christian religion stood in things corruptible or in things indifferent or bodily exercise and not rather in things spirituall necessarie and premanent Hath the holy Ghost said in the Scripture that the kingdome of God is not meate and drinke but righteousnesse peace and ioy in the holy Ghost and that meat and cloth are for the bellie and back and perish with the vse for God shall destroie both Let the blinded Papist keepe his coard and cowle at his backe cloath
himselfe with sackcloath all his life fast fortie daies if he can or rather neuer eate meate neuer touch mony neuer marrie wife he shall neuer find the kingdome of God in these beeing things which God neuer required at his hands and yet these precepts of mans braine are the rules of all his religion But yet here is a goodly shew of wisedome what is it not profitable to abstaine from flesh euery fryday and all lent that by the one the flesh may be tamed and by the other our Lords sufferings remembred and must not the Minister who is to deliuer the blessed bodie of the Lord be vnlike other men yea farre more holy then they and therefore must not he liue single at home and be seene in hallowed garments abroad But where is the word of the Lord to free these from beeing fables The Lord looketh not to what we are bent or can pretend for our owne deuises but requireth that his will should be our rule Oh that we could acknowledge the truth in accounting our deliuerance from this Popish Egypt and Romish blindnes the next blessing of God to the gift of his Sonne seeing in the body of their religion there can be no soundnes of faith if any faith at all the best of it beeing a disease and rotennes if we may not more truly say it hath a name to liue but indeed is starke dead Doctr. 2. It is a grieuous sinne and iudgement to be turned away from the truth and yet this is the fearefull fruit of humane deuises For the Apostle would here note a iudgement of God vpon such persons as were addicted vnto fables and humane precepts the which iudgement is a wofull and heauie stroake of Gods wrath whether a man estrange himselfe from it before or after he haue receiued it much more For what a plague is it for a man to hate the truth and in it God the author of it who is truth it selfe the light of comfort and direction of it as also the happie fruit of it which is saluation seeing all they are damned that rereceiue not the loue of the truth whereby they might be saued What a wofull delusion were it that a condemned person for high treason going to execution should refuse a pardon offered nay be so farre from accepting it as that he abhorres to heare of it will not turne his eies to behold it yea treadeth it vnder his feete and yet such a spirituall frenzie possesseth all such as turne away from the word of truth and when God calleth them runne another away For seeing if the Sonne set vs not free Ioh. 8.32 we remaine in bondage vnder sinne and damnation and are euery day drawing to execution in the meane time as condemned persons beeing reserued in bolts and chaines till the time of execution Now in these bands of death the Prince of peace our Lord Iesus offreth a gratious pardon the partie offended seeketh to the delinquent entreateth and wooeth him to accept of a pardon procured by his own blood and sealed by his death Now wretched men cannot abide neither the message nor the messengers but in contempt tread vnder their feet that blood wherewith they should be sanctified and scorne the Princes clemency shall not the very consciences of these men in the Lords iudgement accuse themselues as worthy of ten thousand deaths yes surely and shall iustifie the Lords righteousnes when he shall bring vpon them that great condemnation of a great part of the world who the light being come and shining on their faces yet loued darknes rather then light But much more miserable is it after the embracing and knowledge of the truth to turne away from it a great witcherie it is to beginne in the spirit and end in the flesh an vnworthy man is he of Gods kingdome that setting his hand to the plow looketh backe after washing to returne to the filthines of the world and to waxe weary of weldoing is farre worse then neuer to haue known to do well this is properly called a reuolt when men depart from the gratious calling of Christ the relaps we say is farre more dangerous then the first disease and the end of the Apostate is farre worse then his beginning the deuil that hath bin once cast out and entertained againe bringeth seauen spirits worse then himselfe so as better were it for a man neuer to haue knowne the way of truth then after the knowledge of it to depart from the holy commandement Vse If men were perswaded of the greatnes of this sinne it could not be they could be so indifferent in such a maine matter so nearely concerning their finall and euerlasting estate of whom many receiue not the truth at all others turne away and fall from their first loue after they haue once receiued it Did euer the world abound as at this day with Worldlings Libertines Atheists Newters and Epicures and was yet the truth euer more glorious and shining then at this day Was there euer such coldnes loosenes deadnes heauines drowsines and earthlines in professors and if that added to the equitie of Pauls reproofe of the Galatians reuolt that Christ was described plainely and crucified before their eyes Gal. 3.1 may it not much more gall vs among whom notwithstanding the cleare euidence and brightnes of the truth it is yet refused of the most and slenderly entertained of the best The which what argueth it either in one or other but that the former would herein hold their wonte which hath beene generally to change and turne their religion with the times as though the truth to saluation were not the same but variable and alterable as the times are and that the latter haue in no small measure turned themselues from that truth in the which they haue formerly found much more sweetnes then now they do that delusion hath possessed both the one in whole the other in great part Obiect But it is not thus with vs we come to heare the truth and loue it and hope to hold it vnto the end Ans. Yet this detracteth not from that truth laid downe For 1. how many will not grant the Gospel their presence their bodies their eares no man will gainsay but that these are turned away or if any should the pitifull ignorance and the fruits of it would conuince it 2. How many be there which heare and yet in their iudgements intertaine not the truth and these are thus farre worse then the Iewes themselues who could acknowledge that Christ taught the way of God truly Men will not beleeue that the way to heauen is so straite as we out of the word of God describe it nor that God is so rigorously iust as to cast away those that meane well nor so straite laced as to exact the forfeyt of euery offence neither that can be the truth to saluation which so few embrace and so many contemne what doe none know or go the way to
heauen but a few meane men and those perhappes more nice then wise what becomes then of so many great and learned men wiser we hope then all they Thus while Paul speaketh the words of truth and sobernes he is counted a mad man Act. 26.15 Men are wiser then to becâ—â—e fooles that they may be wise it will not sinke with them that Christ can come out of Galily Ioh. 7.41 And thus by Gods iudgement vpon the infidelitie of men themselues can lay blocks inough in the way to stumble at the truth and desperatly breake the necks of their soules vpon that verie rock which was laid for the rising and saluation of the righteous 3. At how many hands doth the truth go away reproched yea hated and persecuted Gods graces are derided Gods children scoffed and mocked by those who are borne after the flesh Gal. 4.29 And why doth Caine hate and kill his brother because his deedes were good and his owne euill And why are Christians yea Christ himselfe mocked euen for this confidence in his God Psalm 22.8 But here euery man blesseth himselfe and God forbid that men that professe Christ or that we who are ordinarie hearers of his word should be iustly ranked in this number Yet euen of vs how few are there whom the truth hath set free from lusts and seruice of some sinne or other Many of vs indeed haue gone farre in the contemplation of this truth but our minds and soules are no more altered and changed then if we had read or heard some humane Histories affecting vs for the time but leauing vs where they found vs at first How few of vs are sanctified by this truth and daily proceed on to encrease in sanctification by meane of it which that it is the scope of it Christs petition teacheth Ioh. 17.17 Nay how many of our hearers detaine this truth in vnrighteousnesse that is while they heare learne and can remember much of it yet in their courses are as vaine and vngodly as euer before Which plainely argueth a forsaking of the truth vpon the plaine feild making such persons more liable to moe and more fearefull strokes of God who receiuing the truth into their eares vnderstandings and iudgements but turne away their affections from it yea turne from it in their practise in that they hate to be reformed by it And if we haue not in great part turned away from the truth where is our former courage and resolution for it may not the Lord iustly complaine of vs as he did once of his owne people they haue no courage for the truth Many of vs durst better haue beene seene in Christian exercises then now we dare we could better beare a rebuke for our profession then now we can we did more take to heart the dammage of the truth then now we do we did take more paines for it we could be at more cost for it we could be more zealous against the enemies of it then now we are or can be Alas our dasterdlines and timiditie that faint before daies of triall nay in daies not only of peace but of protection and encouragements in the truth what can we promise of our selues if we were called either to die with or denie Christ Oh therefore let vs call back our selues out of our ruines and â—â—call our former daies 〈◊〉 with them our former workes as such as meane to partake in that honourable commendation of the Angel of the Church of Thyatira whose workes were more at the last then at the first Now that we may the better be preserued from beeing turned from the truth some rules are to be deliuered and practised 1. Entertaine it not for outward respects neither for the laws of the land nor the encouragement it hath c. as very many do but for the loue of it selfe for that we affect we easily turne not from it no nor are driuen from it and if we loue it for outward respects as those outward respects change so will our affections For example if we loue it for the prosperitie of it times of persecutions will make vs fall off with Demas If we hold it because we would hold our temporalties the losse of it will be light in comparison of losse of goods dignities countrie world libertie and life the least of these will the heart fasten vpon although with the losse of the truth and with it of saluation also 2. Practise so much of it as thou knowest and the more thou practisest the more thou knowest and the more thou knowest thus the more thou louest and the surer dost thou bind it vpon thy selfe and this is the surest hold Ioh. 7.17 when as in religion faith and good conscience are ioyned together for such as thy conscience is such shalt thou be found in religion without which heare euery houre a sermon read ouer the Bible as often as he did who gloried that he had read the text and glosse also fourteene times ouer all this knowledge will not lift thee vp to heauen 3. Call no ground of this diuine truth into question suspect not that which thou canst not reach but accuse thine owne weakenes and ignorance our first parents yeelding at the first onset of Satan to call into question the truth of God were turned away from all that image of God which stood in truth and holines 4. Beware of indifferencie in Gods matters many thinke it good wisedome and pollicie to be on the yeelding hand and as waxe fit to take all formes and the print of any religion but the truth is that such persons as are not rooted and stablished in the truth when windes and stormes arise or the euill day approach they shall not be able to stand but as they haue beene long tottering so their fall shall be great Vers. 15. Vnto the pure all things are pure but vnto them that are defiled and vnbeleeuing nothing is pure but euen their minds and consciences are defiled The connexion of these words with the former is not easie to be seene vnlesse we conceiue the words preceding in that proper sense which we haue giuen of them and then this verse will affoard a reason of the former For the Apostle hauing called these Cretians from attending to Iewish â—ables and commandements of men that is such fabulous doctrines as still would keep life in the ceremoniall differences of daies and meates persons and garments seeing now all that partition wall was broken downe he draweth a reason from that libertie which now is obtained for Christians vnto whom now nothing was common or vnclean but might be purely vsed of them who haue their hearts purifyed in obeying the truth And this reasons is enlarged by opposing the contrarie in a similitude of the like To the impure nothing is pure not onely outward things but their chiefe and eminent inward parts are defiled whether we consider the theoricall part that is the minde and vnderstanding so as they can
of the soule letteth a simple man see the secrets of his heart laid open bringeth him to the sight of his sinne and to breake out into the acknowledgement and confession of the truth saying God is there indeed Now nothing but the word can tell a man his thoughts nothing else can pronounce sentence according to that which is in the heart and therefore cannot but come out from God whose only priuiledge it is to search the hearts which he hath made Vse 1. Let Ministers gird this sharp sword vpon their thigh and strike downe the high thoughts of men speaking rather to the conscience then to the eares of men for else the word which is spirituall and most directly worketh vpon the heart and spirit looseth in his hand the proper worke and powerfull vse of it This alone is that two edged sword in the mouth of Christ whereby he gets the victorie as Dauid said of Goliahs so more truely may we say of this there is no sword to this Philosophy Poetrie and profane things are too blunt to peirce the spirit too weake to conuert soules too dull to giue sinne and corruption deadly blowes or deaths wounds Whosoeuer would turne men from their wicked way and from the euill of their inuentions must stand in Gods counsell and declare his words to his people And the note of a true Leuite is to haue the law of truth vnder his lips Malac. 2.6 2. Labour in hearing the word to find it thus diuinely and powerfully working in thy heart finde thy soule stricken with the sence of death eternall find it the sacrificing knife to cut the throate of thy sinnes and lustfull affections find it to shake and astonish thy soule for this is the onely way for thee to finde rest in the day of trouble if it slay not thy sinnes it slayeth thy selfe insensibly for it neuer returneth in vaine 3. Be patient to suffer thy hypocrisie vncleannes yea thy most close and inward sinnes to be discouered in the Ministery and when thou seest this light of the Lord searching out all the bowells of thy bellie say of it surely God is in it for although I find not this presence by thunder lightning earthquake as in the mount yet by a still voice the Lord commeth and speaketh to my soule no voice but his can cast downe such strong holds as I see shaken within mee none but he can bind my conscience none but he can summon my thoughts none else but he that made it can worke my flintie heart like waxe The woman at the well conceiued nothing aboue ordinarie of Christ till he came neere her and told her of her secret vncleane course then could she acknowledge him a Prophet then could she aske her neighbours Is not he the Messias that hath told mee all that euer I did euen so is it not the Lord Iesus that in his word telleth thee of all thy waies come thy selfe call thy neighbours with thee to learne where such instruction is to be had When Christ told Nathaniel that he saw him vnder the figge tree where he thought he had not then could he say surely thou art the sonne of God the King of Israel euen so when thou findest the word discouering that in thee which thou thoughtest was hid from euery eye thou maist say truely this is the word of the Sonne of God herein it resembleth him it findeth me out of my figge leaues and calleth mee out of my bushes where I had hid my selfe Thou maist be bold to affirme surely he is a Prophet of the God of Israel that can discouer the secrets of the King of Syria and the words which he speaketh in his priuie chamber and as truely this is a man of God that can tell me the thoughts and counsells which I take in the most priuie chamber of my soule yea in the secret and most retyred closet of my heart Many not acquainted with this lesson storme and rage at the word when it pricketh them and thinke that the Preacher is informed and beginne to suspect some intelligencers the truth is we haue an intellengencer euen a spirit which goeth after Gehezi and stayeth by Ananias and Saphirah till their most secret conveyances be discouered and reuenged to whom day and darknes are alike and for such let them in time beware to spurne against preuailing truth least one day teach them to their cost what it is to despise such a word as this is 4. Iudge of thy selfe and actions as this word doth that is not according to thy shew in the world but according to thy purenes or vncleannes before God to whom a poore man in his vprightnesse is better then a froward person be he neuer so rich yea a poore wise child more accepted then an old foolish King This is the truest touchstone whence thou maist iudge certenly of thy estate and not be deceiued If this word reprooue or approoue any of thy waies or thy whole course thou maist safely pronounce of it Lord if I be deceiued in this thou and thy word hath deceiued me and if by thy word I erre I erre willingly for I know that this is according to Gods iudgement and that is according to truth Rom. 2.2 Doctr. 2. We learne further what is the estate of a man vnregenerate whom the Apostle setteth out thus 1. He is one that is vncleane 2. an vnbeleeuer 3. one to whom nothing is pure 4. his minde 5. his conscience is polluted in all which respects he is a most odious person in whom is nothing but filthinesse of flesh and spirit the which thâ— pure eyes of the Lord cannot abide All which will more easily appeare if we consider that by our fall we were not only depriued of that grace and goodnes which was set in our nature but there succeeded a foule and monstrous prauitie and euill opposed directly to the former good and that through the whole frame of the soule The minde which as a pure eye was able strongly to behold the brightnesse of God and the things of God is now not only destitute of that light of vnderstanding and reason but is couered and vailed with a black darknes of ignorance that the light of the glorious Gospel of Christ which is the image of God though in it selfe neuer so cleare yet cannot shine out vnto them The will which was most conformable to Gods will is not only spoiled and robbed of the rectitude and freedome it had to good but is become rebellious and resisting the will of God Matth. 23.37 how often would I haue gathered thee but thou wouldest not Ioh. 5.40 yee will not come vnto mee that yee may liue yea and is a seruant of sinne Rom. 7.14 the inferiour parts called the flesh are not onely spoiled of that conformitie which all the affections and appetite had with the law but resist with hostillitie and enmitie against God yea and cannot
hast betaken thee to another seruice then that of men and must carie thy ministerie as becommeth a sound teacher of the truth which is according to godlines Teaching vs that Doctr. No Christian Minister nor man must be so shaken at the vngodly courses of others in their ranke as that they either giue ouer or giue backe from their vprightnes in their duties for Titus although he might seeme to be cryed downe by the generall voice of false and pompous teachers yet must he not bee silent and though he might be troubled and opposed yet must he not be timorous or sluggish and though his doctrine were not receiued nor obeyed yet he must not bee wearie of tendring and teaching it yea be it that the world would rather applaud mockers and time seruers yet must not he discontentedly with Ionas turne another way but looke vnto his owne dutie in seruing God his Church and mens saluations let others stand or fall to their owne masters it is safe for euerie man so to lay his counters as that his Master may finde him doing yea well doing The like precept receiueth Timothie euill men and deceiuers waxe worse and worse deceiuing and beeing deceiued but continue thou and cap. 4.5 many shall turne away their â—ares and be giuen to fables but watch thou and what a good proficient Timothie was herein the same Apostle sheweth Philip. 2.20 for when all sought their owne yet then he as a sonne with the father serued with Paul in the Gospel 2. It is no slender commendation which a man shall receiue from the mouth of God if with the Minister of the Church of Peâ—gamus he shall beare the name and word of God euen there where â—â—tan hath his throne and then when Antipas that faithfull witnes was slaine 3. The Lord for this end permitteth many generall defections and corruptions not to this purpose that the godly should shrinke but to trie them whether if they see themselues alone with Elias and euen their liues sought also they will stand in their vprightnes whether when all Israel goe after the gods of their fathers they and their houses with Iosuah will serue the Lord and whether those that professe the Lord wll walke by rule or by example Vse 1. Let none that professeth Christ take offence at the differences of iudgement or practises amongst men in the world whether in the Ministers or other men The truth was neuer but one although there was euer difference in the preaching of it Some Prophets were smooth and sweet tongued some Apostles so stiling themselues were much in speech but not so much in power some Ministers must haue their portions here must haue pompe ease wealth and applause and this makes them marchants of the word and speake to their owne endes and drifts Others there are whose portion the Lord is vnto whom they would approoue their hearts and therefore in sinceritie and as of God in the sight of God they will speake The former may be many and mightily backed with the grace of great ones and perhaps but one Titus to withstand them all yet if there be but one Micah one Titus he must hold him to wholesome doctrine to Gods truth against 400. yea 4000. of them There is also as great difference in their sufferings the former if they should worthily suffer as euill doers they shall not want mediators and moderators the latter in suffering for well doing are in their iust defence like Paul who in his answering had no man to assist him but all forsooke him Here now is a triall which will cause 70. disciples to fall off from Christ at one clappe nay which may occasion the moouing of Christs question to the twelue to those who are sound Christians but shaking will yee also goe away But we must be wise of heart to enquire where the wholesome word is and whither else should we goe 2. In the differences of mens courses we must looke directly to the word which though it prescribe straight wayes to heauen and those beaten with the feete but of a fewe and those fewe by the most accounted singular and vnwise yet is it good to marke what God speaketh what if we be as signes and wonders yea as gazing stocks to men what if the wicked wonder and speake euill of vs because we runne not to the excesse of riot with them yet must we beware that we be not plucked away with the error of the wicked and fall from our owne stedfastnes Excellent is that exhortation Isai. 8.12 Say not a confederacie to all them to whome this people say a confederacie but sanctifie the Lord in your hearts and let his feare be your dread so in thy calling let all thy trade vse deceit and falshood in word and action but let them not be a rule for thee for thou must walke to heauen by other direction Wholesome doctrine 1. In regard of the matter 2. of the worke or effect the former when it is sound in it selfe Then is it so 1. when it propoundeth things necessarie to be beleeued or done 2. proportionall to the analogie of faith Rom. 12.6 3. agreeable both with other places and texts collated as also with the antecedents and consequents of the same place 4. when it wholly leadeth vnto Christ the law beeing a schoolemaster to him Gal. 3. and the Gospel teaching nothing else 1. Cor. 2.2 Secondly that is wholesome doctrine in regard of the worke or effect which maketh the soules of men sound and thriuing for it is a borrowed speach from the food or physicke of the bodie to the soule which is the word of God here called againe doctrine and elsewhere the food and bread of life and Ministers Pastors and feeders Now this doctrine worketh mens soules to soundnesse two wayes 1. by drawing vs out of our spirituall diseases not onely inward as of ignorance error hypocrisie c. but outward also as those maine sinnes reckoned vp 1. Tim. 1.9.10 and said to be contrarie to wholesome doctrine This it effecteth 1. by shewing the danger of our disease 2. by applying the remedie 2. by keeping vs in good plight and health not onely free from those former diseases but strong and fresh to the duties of pietie and righteousnesse euen as the bodie is kept sound without onset of diseases by wholesome nourishment Doctr. The scope of euery Minister in his teaching must be to feed the people of God with wholesome doctrine such as may bring the soules of men to health and soundnes For 1. if the common talke of Christians must be edifying ministring grace bring sweetnes to the soule and health to the bones if it be required of euery righteous man that his lips should feed many nay more if the law of grace must sit vnder the lips of euery vertuous woman much more must the Ministers whose office in peculiar bindeth him to be a Pastor or feeder
Christianitie 2. Let this mooue our elder sort to lay aside the worldly wisedome and experience and take out that point of wisedome to sit downe at Christs feete and be readie to be taught in the waies of God By which meanes how might the younger be prouoked to take vp into their affection and practise the loue of the truth and the feare of God how exceedingly might they helpe forward the ministerie in all sorts whereas it is the greatest stoppe it findeth and the greatest toyle we meete with to bring old men to leaue their old courses who are like drawn vessels in whom is nothing left but lees and dregges of ignorance loosenesse securitie in which with other old courses they are determined euen to rot away What a number of olde men be there who are but children not in yeares but in vnderstanding in knowledge in experience of the things of God in respect of which we cannot say they are twise children for in truth they were neuer other they neuer came out of this their infancie and childishnes The exhortation is more necessarie then it is commonly taken for when as we may meete with some old men and women towards 60. yeares if not aboue of whom one cannot tell that euer he heard of Christ an other cannot tell whether Christ be in heauen or in earth a third cannot be perswaded that he is a sinner all which I speake of my owne experience and triall and yet these liue in our Christian commonwealth and perhaps vnder preaching Ministers in whome is farre lesse sence of God and religion then in the verie heathen themselues Oh but these you wil say are outcast people and the vilest of men and they are but fewe But what a great sinne and shame is it that any should be so suffered to liue out of all ranke of Christianitie in dayes of such grace and knowledge But there are an other sort to which multitudes and millions cleaue that are scarse one good steppe before the former and these are such as make a shewe of knowledge and often frequent the meanes and by often sitting in this sunne are a little outwardly coloured but yet cannot giue a reason of the faith that is in them to their owne or others comfort no more then the former Vrge them they can tell you they meane well and haue good hearts but indeede they know not what they meane and without knowledge saith Salomon the minde is not good the which ignorance is so much the more damable by how much it is wilfull and affected Ioh. 15.22 If I had not come and spoken they had had no sinne but now haue they no cloake for their sinne Sober Now the things which the elder sort must learne are not so much handled as named and they are of two sorts the former which beseeme them as they are old men and these are three the first of which is sobrietie or watchfulnes which properly respecteth things without them as meate drinke c. the two latter respect their own persons the former of which is grauitie or honestie which requireth seemlines in the outward habit speach gesture manners and behauiour the latter is wisedome or discretion which restraineth the more inward concupiscences lusts and desires of the heart The second sort of vertues are such as are commended vnto them as they are ancient Christians and these be three also 1. soundnes in faith whereby duties are acceptably performed towards God 2. soundnes in loue which looketh to all the duties of the second table 3. soundnes in patience which is as salt to season and preserue both without which they could not but quickly waxe weary of well doing Thus ought old men to be qualified not only as those who haue attained to ripenes in yeares but as such who also haue striuen to some ripenes in Christianitie expressed in the practise of these three vertues In the first precept of sobrietie older persons are enioyned to watch against the immoderate vse of meate and drinke especially and in the vse of these wine and strong drinke especially to moderate themselues within the confines and precincts of sobrietie And there is great reason of this precept for this age beeing full of infirmitie a cold and drie age is more desirous to strengthen warme and moysten it selfe with wine and strong drinke and without great watchfulnes easily ouershooteth it selfe insomuch as the word teacheth how some of the holiest of their age haue beene foyled and mocked hereby the infirmitie of that age not onely beeing weake to resist but proâ—e to betray and deliuer them vp vnto the temptation as Lot Noah and this seemeth to be one reason why in the next verse also the older women are forbidden to be giuen to wine And the more cautelous ought the elder men to be herein 1. Because it were a great shame for them that haue liued so long and all this while haue not learned to vse the creatures aright hardly can they be reputed Christians who for Christ will not forgoe their lusts 2. They ought by their example and counsell prouoke and direct others vnto all sobrietie and how absurd and wicked were it in them by their improuidence and loosenesse to embolden and encourage others vnto sinne and besides expose vncouer and laie open themselues to be derided by others farre their inferiours with which reproach this sinne was punished euen in Noah himselfe 3. They haue but a little time to watch in and their master is euen at their doore their sunne is a setting and they must therefore beware the more least hereby they bring their soules vpon a slumber for as sobrietie and watchfulnes are ioyned together as mutuall supporters each of other 1. Pet. 5.8 so are drunkennes and sleeping 1. Thess. 6.7 making the day of generall or particular iudgement come vnawares as it doth to such as are in the night 4. They haue but a little time to doe good in and ought to preserue themselues in a fitnesse to doe good both to gouerne their owne liues their owne families and other men if they be called thereto whereas the loosing of themselues to this sinne brings forgetfulnes of all dutie abuse of his place and woe vpon all that are committed to his gouernment besides it openeth a doore and is as a fruitfull soyle and season to many other sinnes it is an euill which goeth not alone it was accompained with incest euen in Lot himselfe 5. They haue but a while to striue against temptation which because the Deuil knoweth he more mightily assaileth them both which things seeing the Lord hath discouered vnto them they ought so much the more to watch vnto sobrietie according to the counsell of the Apostle 1. Pet. 5.8 Oh that our old men would be perswaded thus to number their daies that their hearts might be applied vnto wisedome and mooued to beware of shipwracke in their hauen and prouoked to watch but one howre longer with Christ
eye of flesh thou canst not but doubt of the truth of the promises at least to thy selfe in whom so little good appeareth but open the eye of thy faith which at length seeth clearely the saluation of God chaseth away clouds of doubts and distrust and giueth glorie vnto God As he therefore that would deeme the orbe of the sunne to be greater then the earth must deny his sence and yeeld to reason so must the beleeuer renounce both sence and reason and liue by his faith Fourthly the fruits of a sound faith are 1. Inward and these are all the parts of renewed holines in the soule which cannot but accompany it 2. Pet. 1.5.6 Ioyne with faith vertue c. for it worketh a through change in the whole man by purifying the heart inspiring a new spirituall life raysing from dead workes and causing to grow vp in holines and in the feare of God It is as the heat in the bodie the fountaine of life and heate and as the roote of a tree affording life sappe and quickning of grace to all the the parts of obedience without which it is impossible to please God in any thing 2. Outward such as are the true loue of God and man For as it maketh vs the sonnes of God so it causeth vs to carie our selues as children desirous to please our Father in all things to performe vnto him all the parts of his worship publike and priuate to loue his word to confesse his truth though with the losse of our liues to thinke of him to speake of him to delight in his presence and fellowship and giue vp our selues wholly to obey him in his commandements and corrections Againe it maketh vs to loue Gods image in our brethren and out of this loue issueth a desire and endeauour to helpe them heauenward and care to performe all other offices of loue towards their outward man their persons their liues their goods their names c. These are the blessed fruits of that faith which is vnfained 1. Tim. 1.5 which worketh by loue Gal. 5.6 And thus haue we shewed the first point wherein the nature of sound faith standeth The second point is why soundnes of faith is required rather of old men beeing a grace which euery one young aswell as old must striue vnto Answ. 1. Because they haue had the vse of the word longer and therefore their profit should be answerable to their meanes neither is this assurance and soundnes of faith attained at the first but ariseth vpon a grounded knowledge which for most part is not to be found in the younger sort Secondly old men which ought to be auncients in profession and so haue more experience of Gods waies and working should shew forth the power of faith vnto others and therein become as cleare patternes and presidents vnto them and therefore whereas a lesser measure may be accepted in the younger yet for these to yeeld to doubting to wauer in the truth to be corrupt in iudgement to sticke in extremitie or faint in affliction is a greater sinne and more hatefull vnto God who more seuerely correcteth it in old men who should be leaders vnto others yea although they be deare otherwise vnto him Moses himselfe if by doubting he shall dishonour God shall be barred the good land for it Thirdly their age and experience in all meetings must haue the honour and place of speach when the younger sort must either sit silent or with Elihu speake in their turne when they haue done of them the younger expect solution of doubts and difficulties counsell in cases of conscience and wise aduise out of their experience Now if they should be tainted with false opinions and dotages or shake as â—eeds in the doctrine of faith and truth they cannot but become hurtfull and vnprofitable vnto such whose eyes are vpon them when they see them as inconstant in the faith and as subiect to wauer and reele as theÌ„selues who in comparison are but newly planted 4. Their bodies outward man waxeth weak and beginneth to faile and therefore they had more need labour for strength and soundnes in the inner man which is a reason not to be neglected as presently we shall see Vse All these reasons are direct against such as plead that their years comming on them they cannot conceiue nor learne nor remember nor profit in religion as they are vrged in the ministerie their sences inward and outward serue them not their vigour and quicknes is gone but it is good for them to consider the hand of God vpon Zacharie Luk. 1. 18. for making his age a meanes to weaken his faith though in a farre more difficult case Doth not our Apostle here vrge it as a cheife argument that because they are old therefore they must the rather be furnished with grace of knowledge memorie zeale faith loue and patience and shall it goe for a good plea that because they are old therefore they shall be excused if they cannot attaine vnto these nor greatly force after them what a shame was it for Nicodemus beeing an auncient and Ruler in Israel to be ignorant in the point of regeneration and therefore Christ reprooued him Ioh. 3. And that was the sinne of the Hebrews when as for their time they ought to haue bin teachers they were to seek in the principles of religion and were babes needing milke such is the sinne of babish old men olde in yeares children in vnderstanding The third point is the lesson which hence we are to learne namely that euerie man must labour to recompence the decaie of nature with increase of grace the weakenes of the bodie with soundnesse of minde the failing of the outward man with the fortifying of the inward The wiseman wisheth timly to prepare against the inconueniences of old age with the remembrance of God in the youth how much more should olde men in the midst of their ruines and decaies by this meanes repaire and fortifie themselues And the counsell is generall that if the outward man perish care must be had that the inward be daily renewed Reas. 1. It is made a note of a true member of the Church to be more fresh flourishing and fruitfull in his age when other men languish decay and are daily enfeebled these trees of righteousnesse receiue new vigour and strength not to flourish onely but to be more fruitfull then euer And whereas amongst men those that see olde and decrepite age for want of naturall heate and moisture shriule and die away yet euen these same beeing true members of the Church hauing once the life of the Sonne of God breathed into their soules are neuer afterwards destitute of radicall heate and moysture but renew their age as the eagle and with their daies their strength For Christ is that Sunne of righteousnesse who once rising vpon a soule is so farre from setting againe that he is still rising euen vnto the perfect day of it
betweene them bones of enmitie spareth neither God nor man God he accused vnto Adam and Eue and accused Iob vnto God and is called the accuser of the brethren but yet it is not his alone but hath euer since beene taken vp into the practise of his instruments who haue their tongues set on fire of hell where they shall be tormented The nature of which sinne that we may the better discouer we must know that it is sundrie waies committed especially fowre 1. In charging men or women in publike or priuate to their face or behind their backs with things which are false and vntrue so dealt Ziba with Mephibosheth contrarie to true loue which reioyseth in the truth 2. There may be and most vsually is false accusing euen in relating true things sundrie waies as 1. by blasing secret infirmities which loue would haue couered 2. By aggrauating through vehemencie of words facts or speaches which may receiue a fauourable construction Thus Doeg against Ahimelec spake the truth but with a wicked heart insinuating treasonable intentions where were none the storie sheweth the grieuous mischeife that came of that wickednes So dealt Amazia to the King against Amos. And Paul and Silas preaching nothing but the truth are brought to the gouerners and exclaimed vpon as men troubling the citie preaching ordinances not lawfull to receiue and teaching to worship God contrarie to law 3. By changing the truth little or much or adding vnto it Thus the false witnesses against Christ added to his speach I will and made with hands and so peruerted his whole meaning 4. By speaking that which we know to be truth but on no good ground no good manner and to no good end As in speaking of mens euills beeing not called either by the Magistrate or by Christian dutie of charitable admonition of the partie himselfe or others or not in loue and pittie nor sorrow but rather as reioysing in the falls or to no other end but to fill vp our owne mouth with prattle in traducing disgracing and bringing into contempt the person of our neighbour Thirdly this sinne of false accusing may be committed as well in silence as in speach As 1. by concealing wholly 2. by diminishing which is a concealement in part 3. by denying 4. by deprauing truths which may concerne the good of our neighbour especially when his name is called into question or his estate 5. when in our minds we accuse and iudge that done in vaine glorie which is done in simplicitie or in hypocrisie or for commodity or other sinister respects thus are not only the most Christian practises but the whole profession of religion at this day traduced and disgraced Fourthly we may commit this sinne aswell by others as our selues and that either in beeing agents or patients in it The former by suborning false accusers and witnesses as the Iewes did against Christ in the matter of his death and resurrection as also against Steuen his first Martyr The latter by receiuing false accusation for as if there were no receiuers there would be no theeues so would there be no informers and our commandement is to driue away with an angrie countenance the slandring tongue as the North wind driueth away the raine Now all these sinnes with all other of this kind must be auoided of euery man and woman who would not be of that generation of monsters which the wise man speaketh of who in stead of tongues haue swords in their mouthes And let euery Christian consider that expresse charge of God Leuit. 19.16 Thou shalt not walke about with tales among thy people and 2. that whispering and backbiting are reckned vp among the sinnes of those that are giuen vp to a reprobate sence Rom. 1.29 But especially is this precept directed to women because of the inclination of their sex aboue men hereunto for the holy Ghost well knowing our constitutions most aptly armeth vs there where we lie most open and naked hence women are forbidden to goe from house to house as pratlers and busie bodies and they must not speake things vncomely Yea to olde women 1. because their age increaseth the disease by affoarding them more familiar accesse vnto places where may be occasion of much speach and giuing them more libertie and boldnesse and place of speach when it becommeth the yonger women to be silent 2. Their example much hurteth the younger women whom by their vaine iangling and busie babling they corrupt or poison and occasionally robbe and bereaue them of their vaile of modestie shamefastnes and silence 3. It is a great disgrace for their age especially if they professe religion that they who should be matrons and patterns of peaceablenes and amiable carriage should become firebrands incendiaries of families and societies yea the Deuills gunpowder fire too to blow vp a whole world of wickednes The rules to auoid this sinne are 1. Looke to thine owne calling and the necessarie duties of it that so following thine owne plow thou maist haue no leysure to entermeddle in other mens affaires busie-bodies and pratlers are ioyned by the Apostle 2. Beware of enuie which is still hatching and inuenting euill the saying is true malice neuer spake well but is suspitious and deprauing the best persons and practises and is one of the greatest enemies of truth in which Gods image cheifely consisteth 3. Learne to esteeme the good name of thy brother the next thing to his life considering the truth of that homely speach that he that wanteth a good name is halfe hanged and there is great reason that those who would haue their names tendred by others should tender the good names of others doing as they would be done vnto which is the golden rule of all equitie 4. In receiuing reports excuse parties absent as farre as well we can as also facts done so farre as they may be well interpreted where we cannot so do to aduise the reporter to looke well vnto and consider himselfe Not giuen to much wine The Greeke word signifieth such as are become seruants and vassalls to any thing that looke as a seruant is not his owne but his masters at whose command he must come and go whose worke he must performe and cannot chuse his owne businesse and whose hardest tasks he must vndertake euen so the Apostle implyeth that men and women there are who are not their owne but wines that is seruants to wine and strong drinke at the command at the call of it and haue it not in their power to vse as a seruant but themselues are subdued vnder it And what is here spoken of wine may be fitly by Synechdoche referred to all daintines in meats and drinks c. as all inordinate desires of this kind are comprehended in that one phrase to giue the heart to wine Now the sinne is disgracefull in euery man for the commandement is generall Be not drunke with wine
in Dauid himselfe 2. Sam. 12.14 And whosoeuer they be who belonging to God hath iustly giuen aduantage to the aduersarie it will sit neer him and gnawe his heart euen when the sinne is forgiuen yea trouble and afflict his soule more then all the afflictions which can besides be laid vpon him This was it which made Dauid powre out his verie heart when the enemie taunted and said where is now thy God The reasons to mooue vs to beware of staining our holy profession with vnholy practises are round about vs. First if we looke vp vnto God how carefull is he that his name be not dishonoured no not among his enemies and how much more indignely and vnkindly would he take it of his friends Isa. 52.5 he could not endure his enemies the Egyptians but would bring his people from among them because in their tryumph ouer them they blasphemed his name 2. If we looke vnto man whether others or our selues 1. For others they are either godly or wicked Of the godly some are called and others vnconuerted as yet The former we are bound to confirme and strengthen the latter we may not cast backe but prouoke and call on to the liking of our profession so the Apostle Peter wisheth the Iewes to haue their conuersation honest among the Gentiles that they might glorifie God in the day of their visitation And here the women professing religion are enioyned all these former duties to their husbands although vnconuerted that they might winne them at least that the gospel should not be reiected as a teacher of discord or as loosing them from any dutie As for the wicked enemies whether Papists Atheists or prophane persons all of them watch for some colour thorough thy sides to reproach the truth but by thy watch ouer thy life though thou doest not reclaime them who are incurable yet shalt thou 1. convince them in their practises 2. dampe and shut their mouthes 3. euen in their consciences get reuerence to thine owne person and thus by liuing without rebuke shine out yea and rebuke a naughtie and crooked generation Againe if thou considerest thy selfe 1. as a professor then art thou set vpon a scaffold many eyes are vpon thee and after a more publike manner thou standest or fallest vnto many others and not to thy selfe alone 2. As a child of the Church in which respect for thee basely to demeane thy selfe were not a disgrace to thy selfe alone but as Salomon speaketh of a lewde child thou dishonourest the whole house If Atheists profane wretches or Popish persons should despise the ministerie sweare be drunke ouergrowne with couetousnesse riot be loose and filthie in speach impure or vncleane in action it is their guise it were no discredit to the Gospel in comparison for they are strangers and straglers from the Church but for a professor to be couetous wrangling sitting with drunkards c. oh this is a stayning of their whole house And therefore we may with Dauid wish that either there were no such Sauls or that they might liue and die obscurely that their waies might neuer be declared at Gath nor their courses published in Askelon that no vncircumcised might reioyce at their falls nor any Papist finde such advantage against our doctrine of free iustification by faith alone in any professor who in practise will be prophane as Esau was A great argument it is to keepe many wretches from hainous attempts least they staine their blood and blemish the house of their fathers how much more should euerie Christian rising out of the most honourable blood that euer the sun saw beware of accounting this blood profane Thirdly if thou castest downe thine eyes lower what can Satan himselfe doe more then lay stumbling blockes to withdrawe men from God or wherein can a man more resemble the deuill then in shewing himselfe as an Angel of light standing among the sonnes of God when as indeed he remaineth a foule spirit of darkenes This worthie doctrine may not be passed without particular application to the seuerall estates and degrees of men And here first the Magistrate if he professe the Gospel must beware least by his course the Gospel heare ill by beeing as slacke in propounding and prosecuting good things and causes for God against sinne as those who neuer made any profession If the Lord shall enquire of the Magistrate what good constitution for the Church for the Corporation wast thou a meanes to make in thy yeare or what wicked custome or practise didst thou break off in thy gouernement and answer according to truth be made surely none what lesse could a contemner of the Gospel haue done Secondly Ministers in speciall sort must be carefull that the Gospel which in words they magnifie be not blacked and blasphemed thorough their lewde and vngodly practises 2. Cor. 6.3 We giue no occasion of offence in any thing that our ministerie should not be reprehended But in all things we approoue our selues as the Ministers of God Well may we wish we had none in the Ministerie like Ophni and Phineas who when they should allure Gods family to resort to Gods house make his seruice and sacrifice to stinke euen among the profane much more should wee be then able to stoppe the mouthes of Papists and Popish minded persons who are so restles in blacking the liues of Protestant Ministers that thereby they might disgrace our doctrine and holy profession but to our greife we see that as vniustly they haue slaundered and belyed those holy fathers of our doctrine and vnder God the restorers of our religion Luther Calvin Beza Bucer c. so too iustly may they take exceptions against the liues of some of their schollers who yet are maintainers of the same doctrine some beeing noted with couetousnes some with riot some with gaming others with idlenesse drunkennes vncleannes Wicked Saul is among the Prophets who can sacrifice to the true God but yet practise such things as are odious euen to common men such things as wherein his owne seruants are ashamed to ioyne with him vnles some monstrous Doeg who is sold ouer to play the sycophant But wâ—e be to Iudas who beeing a disciple deliuereth his Lord into the hands of the wicked to be scorned buffeted and crucified againe it had beene good for that man he had neuer beene borne Thirdly let priuate men shewe forth the vertues of Christ so many as professe him let them expresse his graces his humilitie meekenes loue patience obedience let it be vnto him meate and drinke to heare and doe the will of God Let his attire words and actions be such as when report is made of them men may say surely this man is a Christian as he professeth as king Ahaziah readily guessed by the Prophets attire that it was Elias The name of Christ without the properties of Christianitie is a fruitlesse thing to talke of Christ is not to liue in Christ. Euerie Christian must
sort were diligent hearers and when the elder saw this yet repented they not to beleeue it verily the younger shall be gathered into heauen before the elder who without timely repentance shall neuer come there Fourthly young men had need call their waies to remembrance that their consciences may haue peace in the testimonie thereof when they are older for the vanities of youth vexe the heart many yeares after Dauid praied against the sinnes of his youth not without a bitter sence and sting of them It was the voice of Ephraim Ier. 31.19 I was ashamed yea confounded because I did beare the reproach of my youth God may now in thy youth suffer thee for want of knowledge and conscience to be senceles of thy most grosse sinnes as Iosephs brethren were but afterwards if thou belongest vnto him he will waken thy conscience and make the thought of them as bitter as euer the practise of them was pleasant when they shall fill thee with trouble of conscience and make thee call great things into question yea bring thee not onely to doubt of thy effectuall calling to grace but almost to despaire of thy saluation especially if thy sinnes of youth by long continuance be grown into customes and can hardly therefore be subdued euen then when thou art conuerted Wouldest thou be fenced now against all these afterclappes Now is the time wherein thou maist preuent such afflictions Nay more thou maist by drawing neere vnto the Lord and bearing his yoke in thy youth laie the foundations of thy comfort in any future affliction during the daies of thy pilgrimage as Iob did the one thirtieth Chapter of whose booke containeth nothing but a gathering vp of himselfe vnto his comforts and hopes through the recalling vnto minde the innocencie and vprightnesse of the former part of his life As Hezekiah also did who when sentence of death had passed from the mouth of God and his Prophet against him had no such hold of comfort elsewhere then in calling to mind the innocencie of his life a testimony that he was in couenant with God and might looke to see the goodnes of the Lord in the land of the liuing Remember Lord how I haue walked before thee in truth and with a perfect heart Now for the helpes furthering this dutie 1. Young men must take notice of that great bundle of follie which is naturally bound vp in their hearts the corruption of that age beeing such as needeth not any occasion without it selfe to cast it downe 2. That the meanes to redresse it is the studie of the Scriptures vnto the rules whereof they must haue regard and not to the examples of men 3. That if they will needs be giuen to imitation then must they imitate not the most but the best of that age such as was young Daniel who in tender yeares was able to vtter knowledge Dan. 1.4 young Samuel who so soone as he is weaned must stand before the Lord 1. Sam. 1. young Iosiah who at eight yeare old walked vprightly 2. King 21. young Timothy who knew the Scriptures of a child yea of Christ himselfe who increased in wisedome as in stature so as at twelue yeares olde he was able to confound the Doctors and great Rabbies of the Iewes 4. That against all the discouragements they shall meete withall from men as that they are too forward soone ripe and young Saints c. they must oppose the Lords good pleasure who requireth firstlings first fruites first borne of man and beast the first moneth yea and first day of that moneth for the celebrating of the passeouer and delighteth in whole and fat offerings not in the lame leane and blind sacrifices which his soule abhorreth for of all the sonnes of men the Lord neuer tooke such pleasure as in such who were sanctified euen from the wombe Some of the learned call men to the timely seruice of God from the allusion of Moses rodde Exod. 3. and Isaies vision cap. 9. both of the almond tree because of all trees that soonest putteth forth her blossomes how sound that collection is I will not stand to enquire onely this is true that such as would be trees of righteousnesse and knowne to be of the Lords planting laden especially in their age with the fruites of the spirit must with the almond tree timely budde and blossome and beare that their whole liues may be a fruitfull course whereby God may be glorified and themselues receiue in the ende a more full consolation The second point in the verse is The manner of teaching young men Exhort young men so 1. Tim. 5.1 Exhort old men as fathers and young men as brethren The scope of the Ministerie is to draw all men to dutie and beeing ordained of God out of his singular loue for the winning of men all the duties of it must be performed in such louing manner as that men may be rather wonne and drawne then forced thervnto yea euen young men who for most part are headlesse and furthest from dutie must by the spirit of meeknesse be restored and reclaimed Doctr. The Pastor is not alwaies to vrge and vse his authoritie but sometimes he must lay it downe and in some cases where he may by the word command he must rather choose to entreate Paul in all his epistles seldome commandeth out of his authoritie although Apostolicall aboue the authoritie of ordinarie ministers but euer almost perswaded entreated out of his loue Thus he dealeth with Philemon for the receiuing of Onesimus Though I haue much libertie to command yet I rather beseech thee ver 8. For might not he haue commanded a Christian to remit an iniurie and receiue a Christian seruant vpon his repentance and yet he besought him so to doe And thus although we want not power to command men vpon their owne perill and so fasten Christian duties vpon them yet we rather entreate men to be reconciled vnto God yea we are to beseech and exhort men in the Lord Iesus that they encrease more and more c. 1. Thess. 4.1 And the Scriptures are so delighted with this manner of teaching by exhortation that the speciall worke of the ministerie is called by this name Act. 13.15 the men of Antioch came to Paul and Barnabas and said If ye haue any word of exhortation say on and yet this word of exhortation was a sermon which they desired to heare preached againe the next Sabbath We heard cap. 1.9 that the Minister must therefore hold fast wholesome doctrine that he may be able to exhort as though this were all he had to doe But here must be great wisedome and circumspection vsed for although the Minister is often to turne his power into prayers and threats into entreaties yet must be beware that he so lay not downe his authoritie as that the word loose any but abide still a word of power to command obseruing wisely to this purpose these two
to please their Masters breake the sabbath by working or carriyng home worke by iourneying by lying and deceiuing such the Prophet speaketh of that fill their masters houses by briberie and crueltie whereas they are to please them alwaies with keeping good conscience The seruants of wicked Saul who were none of the best refused to be executioners of his wicked sentence against the Lords Priests although his commandement could haue borne them out well enough Let Christian seruants much more abhorre to please any flesh against the Lord and from this place frame this conclusion in their owne hearts Must I please my master in all things how much more then must I be carefull in all things to please my master which is in heauen Not answering againe Seruants are here in the third place prohibited crosly and stubbornely to reason and dispute matters with their masters but in silence and subiection to sit downe with the worse euen when they suffer wrong for as they are to carrie a reuerent esteeme of them in their hearts so must they bewray reuerence loue and lowlinesse in all their words and gestures neither are they here coped from all manner of speach for when iust occasion of speach is offered as by questions asked they must make respectiue answers and not in sullennes say nothing for Salomon condemneth it as a vice and great sinne in seruants when they vnderstand not to answer Prov. 29.19 Yea and when they haue receiued wrong they may in due respect of circumstances as when the masters passion is ouer with all submission and soft answers which breake wrath cleare themselues from vniust blame laid vpon them which was the practise of Dauid towards his master Saul who hauing a notable signe of his faithfulnesse which ministred opportunitie of speach he asketh Saul why he should giue eare to mens words that said Dauid seeketh thy life whereas now thine owne eyes may see that if I had sought it I might haue had it And masters in this case are bound in wisedome and patience to â—eare them yea and to iustifie them if they find their faithfulnesse as Saul did To this purpose Iob speaketh that if he had turned from the right of his menseruants and maidseruants thus contending with him he could not haue answered God who made them both in the wombe The thing then here condemned is that too ordinarie a sinne of seruants when as they either priuatly mutter and grudge against the commandements and corrections of their masters and mistresses or else more openly thwart and contradict them yea by crooked and snarling words prouoke their indignation iustly against them by all which they manifest that they haue no feeling of the ordinance of God no conscience of Gods authoritie seated in the person of their master no wisedome to suffer and forbeare no not for their owne peace sake nor respect of Gods commandement which forbiddeth in them all muttering and vndutifull answering againe a sure signe of a wicked and rebellious heart Hence we might note how the Lord strengthneth his own ordinance in the foundation of humane societie that he will not haue it thwarted in words no not in stubborne and disdainefull lookes and much lesse by any action resisted against which whosoeuer rebelliously riseth vp in word or deed resisteth not man but God and his ordinances and shall themselues be resisted of God Not Pickers By the former seruants were taught to bridle their tongues by this precept their hands The word properly noteth the setting somewhat apart to ones priuate vse which is not his and is vsed Act. 5.2 Annanias kept away and craftily conueied to his priuate vse that which should haue gone another way So that seruants are forbidden to pilfer the least part of their masters goods to dispose to their owne or others vse without the acquaintance of their masters And herein vnder this principall kind all manner of vnfaithfulnesse is inclusiuely condemned as the opposition in the next words sheweth but shewing all good faithfulnesse Now that seruants who at this day are so vniust may be terrified from so heynous a sinne let them know that there is a booke full of curses and plagues which shall cleaue vnto them and enter into their house the booke is large twentie cubites long and tenne cubites broad it is full of curses euen from one ende vnto the other it shall come swiftly vpon them for it is a flying booke it shall bring a fire with it to consume a mans whole substance and without repentance prepareth vnto the fire of hell beeing a sinne which shutteth out of heauen 1. Cor. 6.10 Obiect But I hope I cannot be counted a theefe for this I would be loath to lay mine hand vpon any mans goods else I may make a little bold with my master and it is but a little wherein I neither can nor would hurt him Answ. But this lessneth not the theft because it is from the master but augmenteth it For if it be not lawfull to iniurie a stranger much lesse one who is so neere vnto vs euery man will say it is more capitall to smite the master then a stranger Nay the Lord lesse endureth it in a child toward the father or a seruant toward the master then in one stranger toward another And it is sure that he that maketh no conscience of robbing them maketh lesse were it not for feare of law of robbing strangers so saith Salomon Prov. 28.24 Hee that robbeth his father and mother and saith it is no sinne is a companion of a destroyer that is will easily ioyne with open robbers to spoile others of their goods also Besides to say it is but a small thing and my master is neither better nor worse for it the truth is thou that wilt crack thy conscience for a small trifle wilt not greatly straine if Achans more goodly wedge come in thy way he that is vnfaithfull in the lesser will be vnfaithfull in the greater serue the deuil for a pennie thou wilt be more seruiceable for a pound and augment thy labours as he doth his wages And whether it hurt thy Master or no that is not the question it hurts thine owne soule by transgressing the commandement and incurring the curse of it Further whereas some seruants may truely say that their masters are hard and straite and requite their seruice scarce with food and rayment yet giueth this no leaue to pilfer the least commoditie from him and what were this else then to fall into the hands of an harder master into the hands of sinne and Satan nay rather as Iacob went through an hard seruice of aboue 20. yeares through summers droughts and winters frosts yet in the end he professeth that his righteousnesse should answer for him and that nothing miscaried vnder his hand but he made it good so should seruants in their yeares so iustly carrie themselues as in the end of their tearme
life vpon no other condition but of workes doe this and liue and these must be such as must be framed according to that perfect light and holinesse of nature in which we were created which wrappeth vs vnder the curse of sinne and infolds vs in the iustice of God without shewing any mercie at all What a yoke is it that is euer galling vs for sinne partly shewing it partly not as a cause indeede but occasionally increasing it it beeing the strength of sinne 1. Cor. 15.56 Now to be vnder grace is to be freed from all this bondage not onely from those elements and rudiments of the world but especially 1. When the yoake of personall obedience to iustification is by grace translated from beleeuers to the person of Christ our suretie so that he doing the lawe we might liue by it 2. When duties are not vrged according to our perfect estate of creation but according to the present measure of grace receiued not according to full and perfect righteousnesse but according to the sinceritie and truth of the heart although from weake and imperfect faith and loue not as meriting any thing but only as testifying the truth of our conuersion in all which the Lord of his grace accepteth the will for the deed done 3. When the most heauie curse of the Law is remooued from our weake shoulders and laid vpon the backe of Iesus Christ euen as his obedience is translated vnto vs and thus there is no condemnation to those that are in him 4. When the strength of the lawe is abated so as beleeuers may send it to Christ for performance for it cannot vexe vs as before the ministerie of grace it could which is an other law namely of faith to which we are bound the which not onely can command as the former but also giue grace and power to obey and performe in some acceptable sort the commandement And this is the doctrine of grace which we are made partakers of Vse 1. Euerie Christian ought to take vp that exhortation 2. Cor. 6.1 We beseech you that you receiue not the grace of God in vaine not that the sauing graces of faith and loue c. may be receiued and lost againe which is the Popish collection from the place which speaketh only of the doctrine of grace and faith which may be receiued in vaine and is of all such hypocrites who neuer knewe what neede they stood of this grace and therefore some receiue it into their eares not into their hearts into their profession not into their practise into their lippes and tongues but neuer into the loue ioy and other affections of their hearts Whereas could they see the glorie of this ministration they would exceede that people in their acclamation and crie grace grace vnto it Quest. But how may a man knowe whether he receiue this grace in vaine or no Answ. By these notes 1. Whosoeuer receiueth this grace in truth he receiueth together with the commandement a power which enableth him in an acceptable performance of it for howsoeuer the law is a dead letter yet the Gospel beleeued is a quickening spirit the words of it are spirit and life in conferring the spirit of life whereby the beleeuing soule is quickened in the wayes of righteousnesse The first thing then to be examined is whether the Gospel be in word or in power for if it beget onely to a forme and outward profession of pietie and religion it is receiued in vaine 2. As he receiueth a power so doth he also a will to obey the precept of the Gospel he is not now constrained so much by the bond of the law to obey God but the Sonne hauing set him free from such compulsion he becommeth a lawe vnto himselfe and of loue and a free heart if there were no law nor curse he seeketh to please God the gracious working of the spirit bendeth his heart to delight in the lawe concerning the inner man and this maketh the yoake easie and the commandement not grieuous The next thing then to be examined is whether thou serue God in the newenes of the spirit or oldnes of the letter that is by vertue of the spirit renewing the soule and so working the will and not by the compulsiue power of the lawe if thou findest not this change and work of grace in thy will which carrieth euer a readinesse with it to obey God in all his commandements thou hast receiued this grace in vaine for Gods people are a willing and free people and bring free will offrings their hearts incourage them and their spirits make them willing euen there where often power and strength faileth them 3. Whosoeuer is not stirred vp to thankfulnesse of heart and life for his free righteousnesse by the only merit of Christ neuer as yet knew what this grace meant in truth for let a man receiue but a small benefit of his freind looke how he is affected vnto it and prizeth it accordingly doth he testifie his thankfulnes to the giuer shall we be thankfull to a mortall man suppose a Prince that sheweth vs a little grace aboue others in some fauourable speach countenance or other benefit and can the Lord power all his grace into an heart which prizing it can possibly be vnthankfull and where this thankfulnesse is it will make a man in his heart to loue God to feare before him to reuerence his name and his ordinances to affect his house his children his houshold seruants and much more his tokens of speciall loue namely his graces in his owne or other mens soules In his life it will make him beware of all sinne which may prouoke so gracious a God to displeasure yea striue in the subduing of all sinne for grace will not stand with the regiment of sinne nor sinne cannot raigne in him that is vnder grace to conclude it maketh him fruitfull in all weldoing which well beseemeth the spirit which he hath receiued for can either such grace as this deserue lesse or can grace which fitteth her owne habitation frame the heart it taketh vp to lesse then the endeauour in all these The further application of these notes I will forbeare and come to the other instructions Vse 2. Is the doctrine of the Gospel a doctrine of grace then vse carefully the meanes to haue thy part in it for hereby only thou art vnyoked from the curse and tyrannie of the law from Gods consuming wrath and iustice and all the feareful fruits of his displeasure hereby only thou commest to see God in Christ accepting thy person and with thy person thy workes sparing thy weaknes euen as a man spares his sonne that serueth him entertaining willingnesse where there wanteth strength and endeauour where there is no power remitting thy own vnrighteousnesse imputing the righteousnesse of his owne sonne and beginning to frame such an image in thy soule as tendeth to a more happy conditiō then euer thou
it with them but as in a theeues lanthorne that none can know there is any light there besides themselues for feare of reproach or danger they will not be knowne what they are a doing but they mistake this light if they thinke it can be kept so close for where euer it is it is a glorious shining light and can no more abide hidde then the sunne can be couered with a bushell or put into a lanthorne 5. A last sort haue walked in the light heretofore and made good beginnings but haue thought the day too long and are growne wearie of the sunne and therefore as the people Exod. 35. at the first brought too much to the Temple but after wards sacrilegiously deuoured these holy things as the Prophet witnesseth euen so in the beginning of her late Maiesties raigne this light was accounted of followed and happily entertained but since the verie length of the day hath wearied the labourers A third Vse might here be fitly followed against those who still accuse the Scriptures of obscuritie now when the vaile is gone and the light is gloriously shining and thence frame a consequent more impious and absurd then the premisses namely that therefore they must not be medled withall of common people but onely by the Popes licentiates against whom I only affirme that they as yet neuer saw the expresse face of Christ in the Gospel and that when all vailes and shadowes continued vnremooued it was not lawfull for any Iew thus to reason And teacheth vs to denie vngodlinesse and worldly lusts This doctrine of the Gospel is a schoolemaster and full of instruction wherein it differeth not from the law for euen that also teacheth the deniall of vngodlinesse and a sober righteous and godly life Quest. What neede the Gospel then teach ouer the same thing againe Answ. Because though they teach these same things yet they differ in the manner of teaching For 1. the law can teach and command them onely but the Gospel by sanctifying and inspiring a new life into beleeuers giueth them with the commandement a power to obey it which the law could neuer do which power if it went not with the Gospel in beleeuers all the commandements of the law for performance were but in vaine and more vainely repeated in the Gospel 2. The Gospel perswadeth to bring that power into act by such an argument as the law neuer knew namely from the great price that was paid for sinne euen the blood of that immaculate lambe wherewith we are washed which to count profane or to tread it vnder our feete were horrible impietie yea much more fearefull then to transgresse that law which was confirmed with the blood of bulls and goats and yet if a man willingly transgressed against that law there was no sacrifice for that sinne And this manner of perswasion the Apostle here vseth in saying that the doctrine of grace which bringeth saluation teacheth vs. Doct. 1. In that the Gospel is a teacher note that it is a schoolmaster of manners aswell as the law So soone as any were conuerted by Christ himselfe or his Apostles they were presently called Disciples for thenceforth they depended on his or their mouthes for direction and instruction And such as giue vp their names to Christ must not looke to be lawles for they come to take a yoke vpon them and to learne of him yea they are bound to fulfill the law of Christ called Ioh. 13.34 a new commandement so that Christians must still vnder command neither would Christ by any other touchstone try the loue of a professor towards himselfe then by keeping and obeying his word Vse 1. This doctrine meeteth with that slaunder of the Popish Church whereby they accuse our doctrine of licentiousnesse and affirme that we teach that a iustified person is freed from all keeping of the law that all the law is fulfilled in beleeuing that there is no sinne but vnbeleefe and that nothing but faith is commanded in the Gospel as for other things they are indifferent not commanded nor forbidden All which with many moe to this purpose be there owne words whereby according to the auncient cunning of Satan they would bring in disgrace with simple people the truth of doctrine concerning our free and full iustification in the sight of God through faith without the workes of the law as though this doctrine were a destroier of the law Whereto we answer with the Apostle Rom. 3.31 Doe we through faith destroie the law God forbid yea we establish the law For although the regenerate be not vnder the law in regard of 1. iustification 2. accusation 3. coaction 4. condemnation yet are they vnder it in regard of direction instruction and obedience so as it is not yet destroied nay it is established by the Gospel 1. by apprehending Christs righteousnesse for the perfect obedience vnto it and fulfulling of it by our suretie 2. by our owne inchoate obedience vnto it which by meanes of the Gospel beeing a quickning spirit we are enabled vnto and by the same is also made acceptable and pleasing vnto God through his Christ. Vse 2. Many a loose Christian can well endure to heare that the doctrine of grace bringeth saluation and the brighter it shineth to this purpose the better but oh that the Apostle had staied there and not come to teach them their dutie for they are slow of heart to beleeue and dull to learne Let a man come and offer saluation and preach promises who will not pinne himselfe on such a mans sleeue but let him teach the same men their duties and the way to become partakers of these promises and they will fall off as fast or faster then they did from Christ when he asked his owne Disciples if they also would goe away But in great wisedome hath the Lord happily ioyned these two together saluation and instruction to shew that he that hath no care for the latter hath no part in the former grace bringeth saluation to none but to the schollers of Christs schoole it is then no matter to thee that grace hath appeared nor any benefit to thee that it bringeth saluation vnlesse thou be also instructed by it in the lessons following Doe thou become docible as a child for so the word implieth yea as an obedient child fashiō thy selfe and suffer thy selfe to be moulded into the obedience of it or els in vaine expectest thou saluation by this doctrine neuer dare to diuorce the things which God hath coupled Secondly out of the manner of perswasion to yeeld an obedient eare to the Gospel namely because it bringeth saluation we learne what is a notable meanes both to represse any temptation or stirring lust by which we might be ouercaried vnto euill as also a pricke and motiue to prouoke our selues forward vnto good namely to consider of Gods goodnesse towards vs and what he hath done for vs. This argument is frequent in
imputation of righteousnesse reconciliation with God regeneration sanctification and life eternall none of these belong but to the members of Christ so as we may conclude with the Apostle he gaue himselfe for his bodie which if the wicked be not hee gaue not himselfe for them The maine things obiected and much stood vpon by the aduersaries of this truth are these two First such places as affirme that Christ redeemed the world God so loued the world as he gaue God was in Christ reconciling the world I giue my flesh for the life of the world c. Ans. By the world is not meant euery particular man in it but the elect both of Iewes and Gentiles for Christ and his Apostles often crosse the the Iewes who conceited that they alone were loued of God and not so the Gentiles and therefore to abate their pride were often and much in proouing that howsoeuer in times past the Gentiles were passed by yet now they were called to the participation of grace and saluation as well as they and hence sometimes the Gentiles alone are called by the name of the world as that opposition sheweth betweene Iewes and Gentiles Rom. 11.12 If the falling of them the Iewes be the riches of the world that is the Gentiles and sometimes againe onely the elect of both Iewes and Gentiles for there is a world of the elect onely as Augustine well prooueth out of the place in Iohn alleadged and this world is onely reconciled vnto God Secondly they obiect such places as affirme that Christ died for all Rom. 8.32 Who spared not his sonne but gaue him to death for vs all 1. Tim. 2.6 who gaue himselfe a ransome for all Hebr. 2.9 tasted of death for all c. Answ. The word all signifieth not alwaies all the posteritie of Adam which if it alwaies doe not the force of the argument is broken but sometime 1. onely those of the last age of the world Act. 17.30 But now would haue all men to repent 2. sometimes not euery particular but euery kind as Christ is said to haue healed all diseases that is all kinds of diseases and the Pharisies tythed all hearbs that is not euery partiâ—ular but all kinds and thus is it according to the truth of Scripture and consent of the auncient Church to be taken in those places which affirme that Christ died for all namely for all kinds of men but not for euery seuerall of euery kind 3. The places of Scripture restraine themselues to beleeuers as 1. Tim. 2.7 God would haue all men saued but that is 1. all kinds of men for whom we must pray 2. all such as come to the knowledge of the truth so Rom. 8.32 gaue him for vs all but all such as haue all things giuen with him all such as are chosen iustified and shall neuer be condemned for so it followeth in the next verse Heb. 2.9 Christ tasted of death for all but who these all be the context sheweth 1. sonnes that must be lead vnto glorie ver 10.2 Christs brethren 11.3 such children as are giuen of God vnto Christ ver 13. Lastly with these formes of speach compare these places which say that the sonne of man came to giue his life a ransome for many Matth. 26.28 and that he died to make many iust Rom. 5.19 and that he was offred to take away the sinnes of many Heb. 9.28 and this will iustifie that truth who obserueth that with Paul all and many are all one Vse If Christ gaue himselfe for vs then suffered he not for his owne sinnes for he knew no sinne beeing most holy in his conception without originall sinne according to the word of the Angel Luk. 1.35 That holy thing that shall be borne of thee as also most innocent in all his life for no guile was found in his mouth and who could accuse him of sinne of which innocencie not only his freinds the Prophets and Apostles but his greatest foes also by Gods prouidence became witnesses Pilates wife wished her husband to haue nothing to doe with that iust man Pilate himselfe confessed he found no fault in him The Centurion said surely this man was the Sonne of God Caiphas said that one man must die not for himselfe but for the people the theefe on the crosse this man hath done nothing amisse nay Iudas himselfe cryed out that he had betrayed innocent blood not to speake any thing of the many confessions of the deuils themselues that he was the Sonne of the most high The Papists draw neere vnto that Iewish opinion which the Prophet mentioneth Isay 53.4 We iudged him plagued and smitten of God namely for his owne sinnes but he was wounded for our transgressions and broken for our iniquities for they hold that Christ by his suffering merited something for himselfe Which if it had beene so then was the Apostle mistaken in saying that the Iust suffered for the vniust whereas he should haue said the iust suffered both for the iust and vniust Besides this guing of himselfe withstandeth any meriting for himselfe for if it was necessarie that he should merit for himselfe his obedience could not be voluntarie And what an absurd thing is it to thinke that it was necessarie for Christ beeing God to descend from heauen become man and condescend to most bitter death the graue and sorrowes of hell for his owne sake For what could he merit which he had not from his first conception or which was not due to his manhood from that conception by reason of the vnion of it with the word the second person what could it want which had such inseparable fellowship with the deitie it selfe who in the midst of his abasement his flesh beeing the flesh of the word could not want any glorie although he was pleased to hide it for the time of his passion Lastly the humane nature of Christ is a creature and can therefore merit nothing of the creator to whom all obedience is debt 2. it was guided and mooued wholly by the diuine and in that regard could not merit any thing for it selfe for a meritorious worke must be in the owne power of the worker by himselfe meerely performed nay his merit for vs dependeth not vpon his nature but vpon his person in which both his natures concurre to the work and efficacie of the same Secondly if Christ haue giuen himselfe for vs we must receiue this gift and the benefit of it seeing a gift not receiued is to no purpose or profit And the meanes to receiue Christ and applie him with all his benefits is 1. to know him for darknesse comprehendeth him not and he came to his owne but they not knowing him receiued him not but crucified him whom had they knowne they would neuer haue crucified the Lord of glorie 2. By prizing the gift aboue gold siluer pearles esteeming the precious blood of the immaculate Lambe aboue euery corruptible thing vnder the sunne
God nor Baal they can well away with either religion but care greatly for neither 3. And a third sort goe so iust betweene a ciuill and religious life that euen while they professe religion it is verie hard to say whether nature or religion giueth the stroake to their actions but zeale to the truth haue they none vnto which lukwarme Laodiceans being neither hote nor cold that couÌ„sell of the holy Ghost is fit Be zealous and amend for else the Lord will spue them out of his mouth 4. Some are zealous but either without knowledge or beyond the right vnderstanding of the word affection leading it and not iudgement at least rightly enformed and this tendeth but to their owne and the hurt of the Church 5. Some are zealous in and for wickednesse Zealous persecutors as Paul before his conuersion on such fellowes as were those fortie that tooke an oath that they would not eate nor drinke till they had slaine Paul Zealous railers against God against his word his ministers and seruants against the strict obseruation of the Sabbath against the most conscionable duties of watching against sinne or of working of righteousnesse vnto which they are sworne enemies themselues and in others account it mere follie and madnesse all their zeale is against zeale But let vs whome God hath taken into his schoole to teach vs better things be careful to raise this grace out of the ashes of it and consider 1. how zealous the Papists be in their owne inventions and for the traditions of their fathers and shal not we for the truth 2. the more resistance it hath the greater is the glorie to hold it out 3. how that cold Christians haue but cold comfort from God in themselues and from their best workes because they come short of this precept which requireth that euerie Câ—ristian be zealous of good workes Vers. 15. These things speake and exhort and rebuke with all authoritie See that no man despise thee The Apostle here repeateth the precept which he gaue to Titus in the beginning of this chapter contracting and reducing the speciall offices of a faithfull minister to three heads 1. doctrine These things speake 2. exhortation and exhort 3. reproofe and rebuke Secondly he prescribeth the manner how he shall performe all these with all authoritie Thirdly because Titus was young and want of yeares might seeme to denie him that authoritie which was meete for an Euangelist he backeth him herein in the last words let no man despise thee Which words although they may be conceiued as a charge to his hearers yet I take it rather to be a precept to himselfe that he should not suffer any to contemne him Quest. But how could Titus or how can any other Minister hinder men from despising them seeing the world is euerie where so full of mockers Answ. There will indeede alwaies be mockers of the best Ministers and despisers of their persons yet must the Minister so carrie his doctrine with power and authoritie and his life with grauitie and integritie as he giue no cause of iust contempt of himselfe nay rather that hereby he get himselfe reuerence that not the best onely but euen those which are not the verie worst who with religion and conscience haue put off all forehead and humanitie may beginne to feare and stand in awe of him which course seemeth to be closely commended to Titus So was Timothie commanded to free his youth from contempt 1. Tim. 4.12 Let no man despise thy youth but how shall hee effect this the next words shewe vs But become vnto them which beleeue an example in word in conuersation in loue in spirit in faith in purenesse Hauing spoken before of teaching exhortation and reproofe in their seuerall places we will onely note in this former part what it is that the minister is tyed vnto in his teaching exhortation and reproofes and in the performance of euerie part of his ministeriall office namely vnto the word These things saith our Apostle for this purpose hath the Lord in great wisedome furnished the Scriptures to make the man of God able both to teach instruct and improoue so as he neede goe no further to seeke for profitable things Which teacheth such as will stand in Gods counsell to fetch from hence all their doctrines all their proofes all their exhortations and all their reproofes for so shall they be iust so shall they be powerfull to worke a worke of edification and so shall they be vnresistable in the consciences of men These things if men would tie themselues vnto they should encrease men with the encreasings of God in spirituall wisedome watchfulnesse and the feare of God Then should we not meet with so many pretors for sinne and libertie to the flesh straining their wittes to legitimate bastardly broods of opinions which the Scripture neuer acknowledged hers Nor so many who in their reproofes glad the hearts of the impenitent and make heauie the hearts of those to whom the Lord hath spoken peace who strike at the best things and men and so as soone as euer they haue deliuered a truth in thesi least they should leaue it while it is true misapply it in the hypothesis girding at godlinesse as too much scrupulositie and precisenesse accounting conscience an hypocrite and the feare of God dissembling before men Hence are discouered as sinnefull all reproofes of sinne by iesting enterluding and stage representations in which fooles make a mocke of sinne and open a publike schoole of all lewdnesse and iniquitie and if any deuill or sinne be cast out there it is by Belzebub the Prince of the deuils Further all reproofes by satyrizing and by slanderous libells and secret calumniations all which commonly wrecke themselues rather vpon the persons then sinnes of men are here reprooued which although they be indeede sharpe and biting meanes yet hath the Lord appointed fitter and sharper arrowes to smite his enemies withall euen sound and sufficient conuictions out of the word which is able to wound and daunt kings themselues and prescribed them also to be publikely drawne and shot in such graue reuerent and seemely sort as is befitting 1. both the persons and calling of the reproouer 2. the things themselues which are weightie and serious as also 3. the presence of God and his congregation whose matters are debated and whose sentence against sinne is in denouncing and executing Small wisedome therefore it is for men in these cases of the saluation and damnation of men to suffer their wits to play vpon sinne so lightly and iestingly as becommeth rather some vaine spectacle or professed iester then either the errand of the Lord or a messenger from the Lord of hosts The second point is the manner of deliuering doctrine exhortation and reproofe with all authoritie Doctr. The word of God must be deliuered in such manner as the maiestie and authoritie of it be still reserued vnto it 1. Pet. 4.11 If any man
of those deare children of God And where should the gunpowder treason haue beene laid if the blowe had beene giuen had not Satan deuised shoulders which had borne a many such malitious imputations before But notwithstanding such bug-beares whereby Satan would scare men from the sincere imbracing of the truth and entertaining of the ordinaÌ„ces of Christ as the greatest enemies of states and kingdoms let vs be wise hearted and bold to giue Satan the lie seeing the sincerest preachers and professors of the Gospel are so far from denial of the right of Princes as that the doctrine which they bring establisheth their power in their hands rather like the workemen of Salomon who built the Temple and built his throne too And let Protestant preachers and professors carrie this garland and tryumph against all Popish spirits that although the enemies of the truth haue narrowly in all ages sifted them to finde iniquitie in them that thereby they might iustly get the ciuill sword drawne against them yet haue they found no such thing in them Vse 3. If Christian religion confirme ciuill authoritie then the way to bring men to become subiect to superiours is to plant the Gospel and take order that it may preuaile amongst them The teaching and practise of true religion is the conseruant cause of commonwealths because it is a principall meanes to bind vnto obedience without which all politike courses fayle and are found by experience too weake It is not power it is not policie that will still subdue and keepe vnder a rebellious people without the power of the word in their consciences for till obedience be willingly yeelded vnto God it can neuer be conscionably and then not constantly yeelded vnto his Leiftenant This may be a ground of our prayer that the Lord would be pleased to put into the hearts of our gouernours that the Gospel may be throughly planted in Ireland for this is the most direct way to subdue the rebels and bring the whole countrie vnder willing and free subiection Doctr. 2. Euerie Christian must yeeld obedience and subiection vnto Magistrates and higher powers To the explaning of which point three things must be opened 1. who must must be subiect 2. wherein 3. wherefore The first of these was touched before where we affirmed that all sorts of men cleargie as well as laietie must be subiect Romish policie that they might become the absolute libertines of the world and carrie their bad matters vnder a cloud that secular eyes should not prie into them hath withdrawne the neckes of the cleargie from vnder ciuil power and will be iudged by none but their compeares which is as if a theife should be tried by a quest of cutpurses and therefore when they meete with that generall conclusion Let euery soule be subiect they beate their wittes as beeing at a stand but seeing something must be bolted out for a shewe one Pope saith that the person of the speaker is excepted in giuing such preceps whereupon it commeth to passe that Paul and Peter and consequently their successors while they call for subiection of others are themselues exempted from it a silly and weake shift as though Christ did not pay tribute for Peter as for himselfe and as though Paul pleaded not before and appealed to a ciuill iudge Act. 25.11 Another procter of theirs by euerie soule will haue meant onely animall men that is secular and worldly but spirituall men and the cleargie are still exempted as though the Popish cleargie were become and all vanished into spirits or as if where Luke saith that there were in the shippe 376. soules it must needes be concluded they were all secular and animall men among whom Paul and Luke were or as if they were all naturall and animall men in the Arke because it is said there were in all eight soules of which Noah was one who was a preacher of righteousnesse much like the poore proofe of that Iesuite who because Paul would not haue the Corinths goe to lawe vnder the vniust but vnder the Saints surely concludeth that this must be vnder the Bishops for is it not likely that that Epistle was written onely to Bishops because it was sent to the Saints yet vpon such grounds as these hath their cleargie cast off the yoake of obedience these many 100. yeares cleane against the expresse word of Scripture and the vniuersall practise of holy men yea the Sonne of God in the Scriptures Aaron the high Priest must obey Moses Ahimelech when wicked Saul sent for him to slay him obeyed him beeing summoned he came and appealed not from the vniust sentence of death so did Christ so did his Apostles and so must and ought their successors vnto the ende yet sometimes as it is seene in all tenures which are not from God men knowe not what to hold to after the Popish cleargie hath challenged their exemption and authoritie by diuine right from the word beeing pressed they forget themselues and claime it iurâ— humano that is from the priuiledges donâ—tions and exemptions of Princes and Emperors wherein besides that they should not haue suffered the Princes by departing from their right to breake Gods commandement for Princes haue not power to loose him from obedience whom God hath bound as also by flying to a priuiledge as their best and last refuge is plainly implyed what of due by the lawe of God and nature belongeth vnto Princes from them The second point is wherein and how farre we ought to obey Magistrates Answ. Euery Christian is bound to take heede to the mouth of the king in all things and so farre as he hath power to command Now because the ciuill Magistrate is alwaies bound to command in the Lord and 2. is the father of our bodies after a sort and of all our outward man hence two grounds of great moment are concluded The former is that euerie man must obey all possible commandements which are not against the lawe of nature and the lawe of God for the Magistrate in all his commandements as well as executions must be the Minister of God onely vrging that vpon his subiects which God himselfe whose place he sustaineth would vrge It is said of Cyrus that he must be Gods sheepeheard and he shall performe not his owne but all my desire The iudgement is not mans but Gods and it is the honourable style of Princes to be assistants to the ruler of the whole earth neither is this to denie any supremacie to Princes to tie them to the tables of which God hath made them the keepers but it is to ascribe vnto them such soueraigntie vnder God ouer all causes and persons Ecclesiasticall and Ciuill as that they may not depose the care of Church or Common-wealth as a thing wherein they will not be wearied but must prouide that sincere and vncorrupt doctrine be published in all their Churches that the Sacraments be duely and seasonably administred
according to Christs institution that the whole worship of God be purged from humane traditions and superstitions that the Church discipline be executed according to the word of God that not onely thefts murthers adulteries forceries which euen heathen kings haue rooted out of their countries be punished but also blasphemies cursings atheisme heresie drunkennes Sabbath-breaking c. In a word we yeelde vnto the soueraigne power soueraigne authoritie to driue all sorts of men Ecclesiasticall and Ciuill to all those duties religious or secular which God hath laid vpon them and according to their care herein haue they beene commended or disallowed in the Scriptures Now that Princes should not command but according vnto God the Lord hath appointed them meanes as 1. The booke of the lawe to be by them continually to iudge of all matters according to the mouth of the Lord and to frame and execute their lawes according to the same 2. The ministerie to explane and lay open and put them in mind of their dutie out of that booke For these two Magistracie and Ministerie serve one an other as the left hand the right But here Ministers must take heede that they take no more vpon them then to aduise and aduertise from the Lord seeing this is one maine difference betweene Magistracy and Ministerie that although one haue an eye to the other in that Magistracie must stablish the Ministerie and the Ministerie direct Magistracie yet neither of them may execute the other Moses and Aaron must communicate their counsels and labours but both must knowe their owne standing After them Iosuah must ioyne with Eleazer Dauid the king must take advise of Nathan and Gad the Prophets Iosiah with Huldas so long as Iehoidah the Priest liueth to direct Ioas he prooueth well but after his death he waxeth worse And Vzziah will seeke the Lord in the dayes of Zachariah the Priest but afterward degenerateth and groweth verie naught and vnlike vnto himselfe Thus as formerly we haue stablished the regall power ouer all persons Ecclesiasticall as wel as others so now haue we also ouer all causes Ecclesiasticall as well as Ciuill with this onely exception vnder Christ who must still be acknowledged the soueraigne Lord and King of his Church to rule it by his own word and lawes according to which direction while they square their gouernement as Moses did all in the temple by the patterne shewed in the mount happy are the people happie is their gouernement happie are themselues in their administration but thrice happie shall they be in their account Quest. But all this while you onely bind the Prince to the lawes of Christ in gouerning the Church doe you giue him no power to make Ecclesiasticall lawes and constitutions of his owne Answ. Yes but concerning this point I thus conceiue that Ecclesiasticall lawes are of two sorts 1. Such as prescribe both the matter and manner of the worship of God and the whole substance of Church gouernement which are all the lawes of Christ himselfe made to his hand 2. Other Ecclesiasticall lawes which remaine for the supreame power to make are of two sorts 1. Either edicts for the authorizing and commanding the excution of the former lawes for the building and repairing of the Church that it may be a louely spouse of Christ. Or 2. such constitutions as are circumstantiall and in things meerely indifferent which may varie according to the variablenes of times places and dispositions of Churches and here he hath power to make Church-lawes of his owne so as the rules of the word be not transgressed concerning things indifferent And I thinke this a truth not denied by any In performing both these latter Kings and Queenes are called nursing Fathers and nursing Mothers to the Church Now follows the second ground to be laid for the resoluing of the former point namely that seeing Kings are of power to doe what they list although not euer lawfully in regard of the lawes of God or nature yet safely in respect of his subiects who may not violently resist their persons or proceedings for who shall say vnto him what doest thou in this regard they may and sometimes doe command vnlawfull and vniust things and inflict grieuous and heauie burdens vniustly whether must obedience and subiection be yeelded them or no Ans. The conclusion is It is neuer lawfull to resist or rebell or vse any violence against a lawfull Magistrate for this were to rise vp in armes against the ordinance of God and consequently against God himselfe The Apostle Peter indeede calleth it an humane ordinance or creature but not in regard of the author as if it were deuised by man but of the ende because it is ordained of God for man as the proper subiect and for his profit as the proper ende of it And therefore though Popish Friers and factors stand within Corahs tents with poisoned daggers digging out the life-blood of Christian Princes and especially the Iesuites those cursed Shebaes which make no bones by themselues and others most treacherously to slay their kings and masters yet Dauids heart smote him when he made but a slight assault vpon the skirt of Sauls garment because he was the Lords anoynted teaching vs by his example another lesson then by violence to helpe our selues if we could doe it out of the vniust commandements and executions of those whom God hath set in eminence and authoritie aboue vs. But here we must take direction how to carie our selues towards lawfull Magistrates commanding or imposing vnlawfull things For consideration must be had whether the command bind vs to doe or to suffer and beare any vniust thing If the former enioyning vs to doe that wherof we haue not good ground to do it of faith here the supreame power of all must be obeyed and the prince only in and for the Lord for so Cesar must haue Cesars as God may haue Gods Daniel and his fellowes deliberated not to answer the King but boldly and readily professed that they would neuer worship his Image they would submit themselues to his furie but durst not to his commandement The Martyrs in Queene Maries time whose mention and memorie is honourable resisted not nor rebelled they willingly and ioyfully gaue their bodies to the flames but still professed against the idolatrous worship and doctrine established by law In Ieroboams time those which could conforme themselues to the edict of the calues were doubtles counted obedient and had the grace of the times and it went hard with others that durst not saue their labour but repayred to the Temple still but the Lord condemneth and accursed such wicked obedience and bringeth euill vpon all Israel for it No power on earth can make the conscience safe in the doing of a thing vnlawfull although in a thing indifferent conformed to the rules of the word the Princes law is a binder It is a weake speach therefore to say I do this and that
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
raysing and returne out of Babylon but as a dreame for whose hearts leap within them at the ioyfull message of the pardon of their sinne who leane vnto the promises walking worthy of them for their life very few assent vnto the truth we teach it hardly sinketh with men that God should become man that by the death of one life should be procured to so many that the way to heauen should lie by hell that by afflictions they should be passed to glorie these things be riddles to many professed Christians So when we call people as God did his to walke in the old way that they may find rest to their soules they answer vs with them we will not walke in that way the sound of the thing if not of the voice speaketh for we call men from swearing lying couetousnes which is idolatrie from Saboath breaking intemperance drinkings and vncleannes but mens hearts speake by their liues we will sweare we will drinke to drunkennesse we will by gaming or idlenesse breake the sabboath the waies of God are too straite and vnequall a man had as good be in prison as in these bonds Lastly whereas by the knowledge and comfort of the Scriptures we should come to haue hope which whosoeuer hath hee purgeth himselfe how doe most professed Christians peruert the Scriptures to their own destruction God is mercifull and therefore I may do what I list at what time soeuer a sinner repenteth God will blot out all his sinnes and therefore I will not repent yet The whole law is comprehended in these two thou shalt loue the Lord thy God with all thy heart or aboue all and thy neighbour as thy selfe and therefore I know as much as any Preacher can tell me what need all these sermons The Sabboath was made for man and not man for the Sabboath and therefore what need men be so strait laced and precise in the duties of it Hee that prouideth not for his wife and children is worse then an Infidell therefore I must and will diligently seek the world and set my heart vpon couetousnes By all which instances we may see our selues as in a glasse tainted with this fearefull sin of rising vp and reasoning against that light which shineth out in the word Vse 1. Let all men learne hence to be humbled vnder that vile estate of our nature by which we are not onely laden with simple ignorance but euen oppressed with affected contumacie against it such as our Sauiour chargeth vpon the Iewes Ioh. 8. and such as breaketh out in many of our people who not seldome in hearing vs teach them the truth of God say as the Iewes of Christ who can heare him Alas how farre better were it with vs to haue beene heathen or infidels and neuer haue heard of Iesus Christ that our ignorance had beene simple and inuincible then such Christians as abound not onely with ignorance but such as the Apostle speaketh of Rom. 1.24 Which is caused of the hardnesse of heart which is in them 2. Hence may we cease to wonder why so fewe obey the Gospel why after so much teaching there is so little fruit so little knowledge so little turning to God because the degree of corruption of mind is beyond bare ignorance as to assent to the word is a further degree of grace then bare knowledge The Minister may hale and pull but vnlesse the Father drawe none come to the Sonne such is the contumacie and stubbornenes of mens hearts naturally that no curse can terrifie nor promise affect it and this was it which made Christs own ministerie vnprofitable to the Iewes as we reade Ioh. 8. Let hearers and students of the Scripture labour and pray for the sanctification of mind and the spirit renewing their inner man without which they may heare and study and reade but as the Eunuch without vnderstanding for want of a guide Without this teacher our report shall not be beleeued nor without this finger of God shall the arme of God be reuealed A sound of words may be heard and the report of truth may be so strong as to winne acknowledgment of it selfe but faith shall not be founded nor loue quickned nor hope confirmed nor that change wrought without which thou shalt continue a cauiller still yea froward and an enemie to God and his truth 3. If we be such as are called out of this estate to whom God hath giuen hearts to beleeue assent and obey the truth let vs not depriue God of his glorie but acknowledging his gift giue him the honour due vnto him for here is an exceeding great power of God put forth if it be giuen thee to beleeue the worke of faith is a worke of great power see 2. Thess. 1.11 Deceiued Out of this third degree of corruption of mind we learne That before men be brought vnto Christ they infinitely erre and their whole life is but a wandring from God and his wayes For 1. Christ is the way the truth and the life and therefore to be out of Christ is to be out of the way that tendeth to life 2. Our selues by our sinne are cast into the darke night and haue not the least glimpse of Sun Moone or starre but walking in darkenesse knowe not whether we tende 3. We haue a wandring and vagrant vaine euen after our calling and therefore much more before how haue the Saints of God complained in their owne and in the name of the Church Isa. 53.6 we haue all wandred like lost sheepe The like Dauid confesseth of himselfe and euen after conuersion the Lord must still be seeking vs vp Psal. 119.176 oh seek thy seruant for els we haue no list to returne to the sheepheard of our soules Iesus Christ. Now the reason of all this error is a filthy flatterie of the heart and a guilfull securitie of spirit which holdeth men from seeking happinesse where it is to be had while they mistaking their condition make faire weather with their soules when in the meane time all is amisse and they for truth embrace nothing but dangerous and damnable error We shall not neede trauell farre to seeke instances of such vagrants out of the wayes of God and yet aske any of them what way they trauell all of them hast to heauen and will be there as soone as the best if we may beleeue them I might here saue some labour but that the world swarmeth with such wanderers and that I take it much materiall to our point and purpose to shew how farre many are out of the right way how little acquaintance many Christians haue with Christ of whom some neuer saw his face neuer saluted him others haue thought it their best securitie to stand a loose and follow him a farre off and others after a little acquaintance with him doe as many disciples did fall off from him and walke with him no more But a little further to prosecute the point in particular
so that we naturally take delight and pleasure in our bonds and chaines what a wofull miserie is it that men should be sold vnder sinne and that with consent yea delight and that which is indeede sinne and inordinate lust should be their chiefe pleasure vnto which they sacrifice whereby they become dead while they liue nay are not onely taken in these dangerous snares but that they weare out and spend themselues in plotting and contriuing who should get themselues deepest and surest in which Paul noteth in the phrase of taking care to fulfill the lusts of the flesh Hence is it that a number wil be rich and rush into manifold snares of the deuill Others to gaine their voluptuousnesse and vncleane lusts and pleasures goe on as an oâ—e to the shambles and spie no danger till the dart be stricken thorough their liuer Others that haue bound themselues to serue prentiships among the pots are so bewitched with the sorcerie of the sinne as they sleep on the toppe of the mast and are smitten but they knowe not when how or by whom And thus is it in other sinnes wherein although for the present nothing but profit or pleasure appeareth and the seruice seemeth somewhat more easie then the seruice of righteousnesse yet marke when this master commeth with his wages what becommeth of the louers of pleasures more then of God consider the fruit of sinnefull pleasures for a season the best is shame and sorrowe and what then is the worst Salomon that tried his heart with such pleasures more then inough proclaimed of them all that they were but vanitie and vexation of spirit and truely for who can conceiue the shame terror guilt of conscience and torment of spirit which as a shadow followe vnlawful stolen pleasures euen in those that at length escape from them but for others that haue set downe their resolution to make it their pleasure to liue deliciously for a season they shall not faile to receiue the wages of vnrighteousnesse Oh miserable seruice 2. This doctrine sheweth that such men as haue not receiued grace to moderate themselues and their affections in their pleasures are not yet regenerate It is a dangerous note when pleasure must take place of things of an higher straine euen matters of Gods worship publike or priuate The Apostle Peter teacheth that where grace taketh vp the affection and worketh effectually there is a girding vp of the loynes with sobrietie 3. It teacheth vs to striue in the renewing of our selues that seeing this seruice of lusts is so deceitfull and dangerous we should neuer finde our selues at ease till we find a charge in our will till these sinnefull pleasures be as bitter as euer they were sweete till we can striue as resolutely against them as euer we serued vnder them cheerefully And because this change is not wrought all at once but by degrees nor sprowteth vp as the lilies which growe but neither labour nor spinne we must vse the meanes appointed hereunto as namely the daily vse of the word prayer faith obedience watchfulnesse combate against sinne and no grace must be wrapped vp in the napkin or hid in the earth but as these means worke and vphold this change by begetting and confirming faith which is a daily purifier so must they be carefully vsed of euery one that would find this blessed worke of grace within his soule 4. Seeing when we are most renewed in this life we shall be changed but in part and the law of the members will be still rebelling against the lawe of the minde let vs looke vp and long after that glorie wherein we shall be totally set free from this rebellion and haue the full accomplishment of that saluation the beginnings of which we haue here onely attained vnto wherein we shall not onely not sinne but not will to sinne nay we shall as perfectly hate and resist it as we shall perfectly loue God and inseparably cleaue vnto him for euer 5. Especially professors must encrease their skill in knowing iudgment 〈◊〉 discerning and diligence in auoiding these disordered and noysome lusts which otherwise will blemish the best things they haue receiued and darken the best duties they attempt It is pitifull to see how Christians and professors not watching as they were wonte are hurried back into their old seruice and bolts to the which they long since seemed to haue bid adew One hath his passion and inordinate desire of malice bitternesse sullennes and vnquietnesse to which as if he had neuer beene free borne he willingly serueth Another serueth his tooth his appetite his backe and bellie he must be delicate in dyet costly in apparell and no whit abate of his superfluitie when hard times should call him to remember Iosephs affliction much more then he doth Another is seruant to the lust of the eye he is insaciable in his desire of wealth and sometimes he can drinke a draught of stollen waters And a rare professor is he that can auoid an earthly minde in earthly matters or while he layeth vp in earth hath a free mind to treasure in heauen Thus vngodly and vnbeseeming lusts carrie many professors away as a streame Let them looke if Christ be learned whether he be learned as the truth is in Christ and know that as euery thing is poysoned where these are vnconquered so the greatest toyle in Christianitie is ouer when these are mastered Liuing in maliciousnesse and envie hatefull and hating one another First to distinguish the words The first of them mallice is an euill affection of the heart which properly desireth the hurt of our neighbour and reioyceth in his fall Envie is a contrarie affection but as wicked for it grieueth at the neighbours good and fretteth it self at his prosperous and fortunate successe in any thing Hatefull may to good purpose be taken either actively as it is read namely for such as are in such extremitie of wickednesse as they euery way are abhominable creatures in themselues or else passively and so may be read hated that is iustly execrable and odious vnto others both God and men And hating one another as full of poyson and venemous hatred towards others as they could be vnto vs requiting like for like all which although they shew a most godles and comfortlesse condition yet we liued in this gracelesse course that is passed our daies or at least a great part of them in time past before we came to know the grace of God Now this beeing the estate of euery naturall man that his whole conuersation is monstrously depraued so as he spendeth his daies and consumeth his time in mallice enuie hatred and such hatefull courses it may let many a man see how little they are escaped from the filthinesse of nature For 1. how doe the liues of most men shew that the spirit which lusteth after envie ruleth them and how doth that bitter roote of mallice and hatred
Apostles vntill Christs comming againe and especially the proceedings pride and fall of Babylon the great whore with all the kingdomes of Antichrist the holy Ghost could not but foresee what labours and trauailes Satan and his instruments would take to weaken and impaire the credit and authoritie of this aboue all other books wherein he preuailed so farre as euen some true Churches called the truth and authoritie of it into question and therefore it is worth the marking with what a number of confirmations this booke aboue all other in the Scriptures is backed First the author of it is set in the forefront or face of it The Reuelation of Iesus Christ who professeth himselfe to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first and the last the beginning and ending which is which was and which is to come euen the Almightie so in the seuerall Epistles to the Churches in seuerall stiles he challengeth them to be his Thus saith he 1. that holdeth the seauen starres in his right hand 2. he that is first and last which was dead and is aliue 3. which hath the sharpe two edged sword 4. which hath eyes like a flame of fire and his feete like fine brasse 5. which hath the seauen spirits of God and the seuen starres 6. he who is holy and true who hath the key of Dauid who openeth and no man shutteth and shutteth and no man openeth 7. he who is Amen the faithfull and true witnesse the beginning of the creatures of God Secondly the instrument or penman his seruant Iohn the Euangelist the Apostle the Diuine who for the further and more full authority of it repeateth his name at least fowre times saying I Iohn Thirdly to omit many in the last chapter are fiue testimonies heaped together that if it were possible no man might be found so obstinately wicked as euer to doubt of it but that he that shold stād against the truth of it might euen gainsay the shining of the sunne it selfe 1. of the Angel 2. of God himselfe the Lord of the holy Prophets 3. of Iesus Christ Behold I come shortly c. 4. of Iohn I Iohn heard and saw all these things 5. the protestation of Iesus Christ vers 18. I protest if any man shal adde or diminish from these things of this booke God shall adde all the plagues of it against him and take away his part out of the booke of life Now had this booke neuer to haue bin oppugned there had not needed such strong and frequent confirmations neither would the holy Ghost haue bin so earnest in a needles matter The like we might teach out of particular examples How earnest is the Apostle in the poynt we haue in hand beeing the very foundation of Christianity not here only but elswhere in his writings when he saw that men would ioyne the law and gospel circumcision and baptisme Gal. 5.2 Behold I Paul say vnto you if ye be circumcised Christ shall profit you nothing and vers 3. I testifie againe vnto you and 4. ye are abolished from Christ and fallen from grace he could not satisfie himselfe in his vehemencie against such a doctrine as this was Nay the sonne of God himselfe hath left vs his owne example in this point of wisdome who was wont in his teaching vnto diuerse more necessarie truths to prefix his Amen Amen I say vnto you which is in sence all one with this of our Apostle if we consider the speach though in the speaker and manner of speaking was wonderful difference himselfe beeing the author and Amen it selfe euen the faithfull and true witnesse and all other so farre only true as they testified from him And so he often shutteth vp his speach with he that hath eares to heare let him heare and then let him that heareth or readeth consider such sayings carrie salt with them and for such the Lord planted the eare more especially Vse 1. To teach Ministers in matters of weight to deale so soundly as the conscience of the hearer may be as firmely stablished in the truth taught and perswaded as if an angel from heauen should come and teach an other doctrine he may be held accursed so as the verie hearts of the hearers may say this is a faithfull doctrine and saying for thus as the Gospel is the word of truth so shall it be held in much certenty by the professors of it And it is a fault blame worthie in many Ministers who when they are occasioned by the place in hand to speake of some controuerted or most necessarie truth either for idlenes because they will not so much trouble themselues or for vnfaithfullnesse avoide by declining and shunning such truths the displeasure of the times which godly Ministers must swallowe that the truth opposed may be setled in the hearts of men not to speake of such as are infamously guiltie of some vices vnrepented of and vnreformed which maketh them balke and betray necessarie truths which in that regard they dare not mention 2. It is a great fault of hearers and worthie amendement who cannot well indure to heare of points in controversie especially betweene the Papists and our selues whereas their vnderstandings and iudgements are so farre from beeing stablished in the certaine truth of such things as euery winde or blast of the skulking Iesuite or Papist is able to vnsettle them in great matters and turne them off their grounds Now if it bee the teachers part to insist especially in such needefull points as are most opposed and hardlyest yeelded vnto it must needes be the hearers to provoke themselues to the right discerning of such differences for neither doe the contentions of the teachers so much concerne themselues as their hearers neither ende they in themselues but in the hearer See we not how if neuer so grosse or slender a point of carnall libertie be contended about it will carrie the applause almost of all men with i◠Is it meete then that any Saint of God be a looker on and not rather according to the commandement that euerie one should contend for the faith once giuen and can they contend vnlesse they be taught how and here instructed with weapons This admonition is the more needfull in these dayes so full of danger by the seduction of Papists separators libertines which swarme euerie where the daily encrease of all which is not more incredible then lamentable 3. We learne hence how to conceiue of the point and doctrine in hand seeing the wisedome of Gods spirit vseth to speake to the worth of the thing and by such prefaces and markes of speciall worthinesse pointeth to some weightie and needfull point vsing here another stile then if he should speake of mint and cummin and some smaller points of religion We meet not in euery precept with an oyes or warnword but where we do we must conceiue such not the motes but the beames of our religion
in your callings and seuerall conditions of life then look abroad into the field of my Church and there you shall not want wherein to employ your strength counsell exhortation mercie loue zeale diligence and all the graces yee haue Neither is it harder to set Christians on worke then to hold them vnto it The profits and pleasures of this life call them often from the speciall busines of Christianitie because they enquire not whether in such seuerall actions they seeke God or themselues What am I a beleeuer I should in euerie action glorifie God testifie my faith beautifie my profession edifie my brethren I ought to winne the ignorant bring on the weake or at least stoppe the mouth of the enemie who will be readie to say You may see what a slight excuse will serue any of them all to misse a sermon what a slight profit will make them forget themselues their father whom they professe and their Fathers house what a slender busines will interrupt and breake off for the time their family duties what a trifle will make them at oddes and suites with others yea themselues for they can be as contentious as any other Alas am not I a Christian a beleeuer am I not called to better things haue I not promised better should I make the deuill glad his instruments reioyce Gods spirit sad his children heauie should I occasion profane ones through my sides to wound all my profession should I open a Papists mouth or harden him against the truth should I cast backe weake ones by such fruites in me a professor should I cast off the care of my brethren and bring shame on all my fathers house Haue I faith or are these the fruits of it would it not rather be fed still in the ministerie would it not vpon all good occasions be working by loue can a beleeuer be so slacke so heauie so idle so secure so couetous so contentious so scandalous as I am oh I must looke better to the matter When I first entred into the wayes of God I said I promised I would looke to my waies I would not offend in my tongue in my hand in my eye in my life and conuersation and by Gods grace hereafter I will pay these vowes to the Lord in the sight of all his people Now for watching opportunities seeking occasions of doing good we feare them we flie them we avoid charitable motions and repute it our wisdome not to heare them selfe loue and selfe ease slaieth our profession deadeth our faith and burieth our loue to God and to men can working faith be so idle or beleeuing persons so workles or trees of Gods orchyard so fruitles shall greene leaues make vs good trees or good words good Christians Let vs pull out our hands out of our warme bosomes and fall to worke and leaue idle iangling It would bee more for the honour of God and his Gospell if professors would either doe more or say lesse practise something like or professe nothing at all Where is the communion of Saints become when doe professors meet together to edifie themselues by godly conference when enquire they one of an other where is a poore christian either sicke or in other distresse that we may gather him a little releefe were not such a fellowship as this likest vnto the purest Primitiue Church in the dayes of the Apostles themselues and were it not now fitter for beleeuers then liue so priuately minded as many as though we could not be religious vnles as of olde we cloister our selues like Monks liuing within our priuate wals feeding vp our selues storing vp for ours but forgetting Iosephs affliction And surely what is the cause we see not such a comfortable communion but because those that beleeue in God are so heauie vnto good workes the richer sort which should be as great wheeles to set forward the poorer either looke bigge vpon them or for other employments haue not so much leasure as they their own ploughs must forward whatsoeuer become of Gods and the poorer sort want both meanes and example Doctr. 3. In that the Apostle willeth Titus to affirme these things deliuered and addeth this as a reason because they are good and profitable we obserue that Ministers in their teaching must haue respect to these two things 1. That they deliuer true sound and good matter in it selfe 2. That it be profitable for the hearers First it must be true and sound else are they not of Gods sending for whom he sendeth he furnisheth with a word of truth as on the contrarie Satan is a lying spirit in the mouthes of seducers Now then is it true when it is deuided aright and then deuided aright when it is truly and properly grounded on the place whence it is raysed as also when it is truly and rightly applied Ayming 1. to please God and not men or the times 2. to beate downe sinne and not open a doore to libertie or licentiousnesse 3. to comfort and encourage such as walke vprightly and not make the hearts of those heauy to whom the Lord speaketh peace Let the doctrin be neuer so true if it be misaplied it ceaseth to be Gods who alwaies speaketh to the heart of his children Secondly it must be profitable as well as true For 1. euery thing in the Church must be done to edifie and consequently spoken also 2. All assemblies are appointed for the profit and for the better of the Church 1. Cor. 11.17 3. The commandement is to deliuer nothing but what may breed godly edifying 1. Tim. 1.4 and not to striue about words to no profit 1. Tim. 2.14 bounded with a threatning that the Lord will come against such Prophets as seeke out vaine things and such as bring no profit to his people Ier. 23.32 4. examples Paul professeth of himselfe that he kept nothing backe which was profitable Act. 20.20 Nay the Lord himsâ—lfe setteth himselfe a worthy example hereof to all teachers and preachers Isa. 48.17 I am the Lord thy God which â—eacheth thee to profit and leadeth thee the waie thou hast to goe Vse 1. It is not inough that a Minister be a great scholler but hee must be a true teacher too Many a learned man is a false Prophet wherof we haue pregnant example in the Church of Rome in whom we see the speach true that in Gods matters the greatest clearks are not euer the wisest men It is obserueable also in the Scribes Pharisies and Rabbies of the Iewes that depth of learning hath not alwaies the truth cheyned vnto it but that the Lord according to his accustomed manner working in and by weake things often reuealeth more sauing wisdome to some poore contemned humble soule then to all the great clearks who may otherwise professe that they haue the very key of knowledge which is not spoken that any should hence be emboldned to contemne so excellent an ornament as leaâ—ning is but only to shew that the Lord
tyeth not himselfe and truth vnto it Obiect But we haue no teachers who teach not the truth Answ. We are to blesse God that the truth of religion is so happily taught and protected as it is and Satan wanteth of his will that it is so and yet can we thinke that his mallice now towards the end is so abated or that the state of the Church is now aboue all times so priuiledged as that he hath not his instruments still labouring to corrupt and depraue the truth broaching so farre as they dare their priuate opinions for which the truth is little beholding vnto them The Prophet Ieremie speaketh of Prophets who prophecied lyes in the name of the Lord and saith they prophecied false vision and diuination and vanitie and the deceitfulnesse of their owne hearts why what was that in that they said Yee shall not see the sword and famine shall not come but I will giue you assured peace in this place If we shall heare such sweet inchanting voyces all is well with vs we haue the most flourishing and most reformed Church that euer was since the Apostles dayes and we may take a nappe and rest in our peace and prosperitie what way can we be mooued surely these words may seeme the visions of mens owne hearts the rather in that the Lord by his owne hand from heauen proclaiming the contrarie by durable plagues and lasting iudgements of plagues famines vnseasonablenesse of weather by yeares together and for the troubles and oppositions in the Church when or where were they stronger since the Gospel first entred If we shall here voyces whispering oh men are too precise too pure too forward and what need so much teaching so much running trotting to sermons and disgracing such as frequent the meanes of saluation more carefully with the tearmes of sermon-gadders and sermon-mungers and such Is the truth which desireth nothing more then the light beholding to such visions of mens owne hearts or can we here acknowledge the stile of the spirit and word of truth If we shall meete with doctrines giuing libertie to profane gaming and pastimes on the Lords sabboath and then hauing gotten in a finger go on to make it an indifferent thing to keepe or not to keepe but only the times of Church required by law and further make it questionable whether we ought to keepe this present Sabboath or devise some other is not this as great a blow to the truth as she can receiue more then she looketh for in the house of her freinds which let it preuaile we shall see a poore staruen pietie among men in very few daies If we meet with other defences iustifying and approouing euery thing and any thing to be spoken in the pulpit besides the pure word of God which is profitable to teach improoue correct and instruct in all righteousnesse that a man may moyle himselfe and hearers in pudles I speake comparatiuely in regard of the pure word of God when in the meane time the sweet streames which run from vnder the threshold of the Sanctuarie are neglected how is the truth here honoured when the Scriptures the fountaine of it are so vnequally matched If it shall be affirmed that whosoeuer shall in name professe themselues to be Christians the Sacraments are not to be denied them although they be openly wicked because all men are subiect to sinne If men shall make a tush and a light or no falt to sweare by faith or trothe c. because it is but a custome of the tongue surely we may say if these be the voyces of Prophets they are of such as Christ speaketh of which deceiue many which make iniquitie abound and the loue to the truth grow key cold Vse 2. To people to pray to the Lord 1. To giue pastors according to his owne heart not such as may seeke out vaine and foolish things the froth of wit and learning but such things as may feed their soules with wisedome and vnderstanding 2. For the spirit of discerning to trie the spirits by which are of God for the guise of false teachers is priuily to bring in damnable doctrines and craftely to creepe into mens affections and men more easily run after them because they speake something pleasing to corrupt nature sometimes in the matter sometimes in the manner and therefore such as would not be deceiued by them must be prouoked to more warinesse 3. For the spirit of subiection that they may receiue the truth as truth for else it will be iust with God to giue them ouer to be seduced with false teachers and to beleeue lyes For those that despise his counsell shall eate of the fruit of their owne way and be filled with their owne devises those that regard not to know God shall by God be deliuered vp to a reprobate sence and those that will not beleeue one Micah but hate him shall fall into the hands of foure hundreth false Prophets to fall by them 4. Commend the cause of the truth vnto the Lords protection entreating him that it may be continued euen to this our Church and Land the which surely by the great contempt and abuse of the light and the bringers of it we haue iustly forfeyted and deserue to be plagued with all kind of illusions as Poperie profanesse Brownisme Atheisme the which fearefull iudgements haue made out great head alreadie and are forerunners of greater euills and beginnings of more bitter sorrowes without timely repentance And to what other ground can we ascribe all these euills but vnto the iust iudgement of God for our hatred and abuse of the light the candlesticks of it Vers. 9. But stay foolish questions and genealogies and contentions and brawlings about the lawe for they are vnprofitable and vaine Although Titus hath beene in the former verse commanded to teach and beat home such true and profitable points of doctrine as we haue heard yet must he know that he hath receiued but halfe his errand and is but halfe way in his dutie wherein if he would be compleat he must further circumspectly watch against and represse all vaine and fruitles teaching especially those kinds here mentioned either suffering them not to breake out at all or if they doe to nippe and blast them quickly and betimes if he can he must stoppe them in the head if he cannot do that he must stay them in the streame The verse standeth on two parts 1. a precept to stay foolish questions and genealogies and contentions and brawlings about the law 2. a reason of it for they are vnprofitable and vaine For the meaning of the words we must knowe that our Apostle condemneth not the moouing of euerie question in handling the word for there are many necessarie ones in diuinitie which for our instruction and edification we may enquire and dispute thus we reade that Paul disputed often and thus we are trained and furnished in the diuinitie schoole to defend