and know themselves but men It is a thing that cannot be denied because stories of all times do manifestly prove it that sometimes errours and heresies have so much prevailed that the most part of them who held and possessed great places of office and dignity in the Church of God either for feare flattery hope of gaine or honour or else mis-led through simplicitie or directly falling into errour and heresie and departed from the soundnesse of the faith so that the sincerity of religion was upholden and the truth defended and maintained onely by some few and they molested persecuted and traduced as turbulent and seditious persons enemies to the common peace of the Christian world To say nothing of the times of Christ and after him of the first Churches in the Acts. This was the state of the Christian world in the time of Athanasius when in the Councell of Selencia and Ariminium the Nicence faith was condemned and all the Bishops of the whole world were carried from the soundnesse of the faith save Athanasius and some few Confessors banished with him So that Hieron contra Luciferam Ingemuit totius orbis miratus est factum se Arrianum So Hilarius contra Aux Episc Mill. complained that the Arrian faction had confounded all Paphnutius in the Councell of Nice for the marriage of Ministers was alone But yee are gone out of the way Though they succeeded them in their places yet not in their faith not in the truth of doctrine Doctrine There may be an ordinary and externall succession of place and person without succession of faith and truth of doctrine Manifest here in these Priests who held the places and did ordinarily succeed the Priests who were specially approved of God yet did not succeed them in faith and in soundnesse of truth And as it was in the times before often a succession of the one without the other And this is first manifest by the former doctrine for when it often happened that all the ordinary Priests such as had the outward succession were in errour God exciting extraordinary Prophets to reprove them as Isaiah Ieremie c. It must needs be that there was a separation of these two In particular it is manifest in the time of Elijah 1 King 19.14 So when wicked Ahaz was King 2 King 16.11 Vriah the high Priest corrupting the worship In the Church of the Jewes in Christs time it was so for they condemning Christ and his followers as schismaticall Joh. 9.22 and 12.42 This is further proved Acts 20.29.30 These had their succession from the Apostles and held the same seats the same places which the Apostles held yet had not the same truth and faith So out of the Ecclesiasticall stories it is manifest that the Arrian Bishops as Eusebius Nicomediens and Eustathius and others did derive their succession of place persons seats and Churches from the Apostles For they were called chosen and ordained after the custome of the Church and had no new but the lawfull calling So of the Donatists and Paulus Samosatenus in the Church of Antioch succeeded Peter as well as they did at Rome And the Greeke Church judged by the Papists schismaticall hath her personall succession not onely 1200. yeares as they confesse from Constantines time but long before from Andreas the Apostle as Nicephorus lib. 8. Chronol cap. 6. Reason 1 Because the grace of God and the truth is not hereditary that men should leave it at their pleasure to their heires and successors as they can their places and seats for John 3. as the winde so the Spirit blowes where it lists Not living men can make others whom they gladly would partakers of their faith and truth how should the dead and departed living men more likely Reason 2 Because as in a common wealth new Lords new lawes and succeeding men have different mindes affections wills desires ends c. and so change many things so it is in the Church And though they should leave them it as an inheritance yet we see children hold not their patrimony but many spend all so of this And as is said of Himeneus and Alexander that they made shipwrack of faith 1 Tim. 1.19.20 So of others Vse 1 Then falls to the ground the doctrine of Popery making this externall and personall succession a note of the Church and by it would prove theirs to be the true Church But if there may be such a succession without true faith and if true faith onely makes a true Church then can it be no true nor certaine note Besides it is not certaine nor expressed in the word of God that the Pope was Peters successor no not in place but to be proved onely by tradition and not to be deduced out of the Word as Bellarmine de Rom. Pont. lib. 2. cap. 12. confesseth And so the maine point whereon the government and Hierarchy of the Papacie dependeth hath no word in the Scriptures to prove it and so the whole is hanged upon the conjectures of men as upon a rotten threed For the Scripture not affirming it what assurance can there be for matter of faith the matter must needs be suspitious and doubtfull Againe even the histories which is their proofe are in such various opinions that a man can hardly tell whom to follow touching Peters comming to Rome and his immediate successors Some say he came to Rome in the first yeare of Claudius the Emperour some in the second some in the fourth some in the tenth and it may be that none of these is true sure it is all cannot be true For his successors Tertullian maketh Clement his next successor Optatus nameth Linus and then Clement Irenaeus maketh Linus then Cletus then Clement If they differ thus what certainty where should faith finde any sure ground If then the succession at best is questionable and doubtfull if it may be certaine and yet be dis-joyned from the succession of faith as it is most certainly in them and true faith onely makes a Church then can this be no true note of the Church Vse 2 To teach us not to be deceived with the glorious shew and great boast of such succession specially when there is an apparant digression from the faith or a probable doubt of corruption in it For what succession soever be it never so long or glorious as a greater could not be then these Priests and people could have objected unto the Prophet yet if it be without truth of doctrine and true faith which is the very soule of succession it is nothing else but a very dead carkasse whereas true faith without any such outward succession establisheth and maketh a Church And indeed one of the purest and most excellentest Churches was without such a succession For the Church of which Christ in his owne person was Authour and Master in which the Apostle was brought up instructed had no succession And yet none will or dare deny that it was the best and
never be forgiven him Many for the sicknes times have in Gods Rols long Records against them yea great inditments they must plead guilty to for which some of their fellows have answered already for if he that deceives another or defrauds and oppresseth him shall not escape he lesse that deales so with his master But say he spends it not but convert it to his owne use and inrich himself by it he is more bound to make restitution or let him suspect that of Augustine shall be true * Non remittitur peccatū nisi restituitur ablatum August The sinne is not pardoned unlesse the theft be restored and as long as he keeps it he keeps Gods curse with it prosper he never so well for a while and if he leave it to his that it will be a sparke to burne up his house and substance in his sight he shall leave the curse of God with it to his wife and children when he is burning in Hell for it and other sins yet if many be free from this kind of unfaithfulnes yet how few can wash their hands from the other not upholding encreasing their masters state and condition the Apostle forbad not only stealing and pilfering but commands all good faithfulnesse that they by all meanes possible should encrease it by all their diligence skill and speech when as they have beene sloathfull and negligent when they have by their carelesnesse lost their master somewhat which might honestly have been had or not prevented some losse by their wisdome and forecast if they saw it comming yea when they have murmured to breake their sleeps or mend their pace to beare the heat in the day and the frost in the night for their Masters speciall advantage and honest gaine they have not performed this faithfulnesse in all these things looke upon your reckonings your guilty consciences and know you that if God will recompence your wrong to your master Col. 3.25 he will much more recompence you for them if you repent not Now the cause of this unfaithfulnesse to say nothing of Gods retribution and servants corrupt hearts is to be found in some because they doe not take strait accounts of their servants but do it negligently or seldome by which he is imboldened to spend or inabled to shift when his account is to be given Secondly in others because they passe over apparent unfaithfulnes in some of their servants without due correction and punishment and so other of their fellows themseves are heartned to the like when they have no feare of God nor feel nothing from their Masters after their deserts Thirdly from parents that allowed them to spend and brought them up idly before ever they bound them from many a master who would be content his eldest servant should keep good fellowship and company and spend of his owne to bring them customers by which the rest have their teeth set on edge in their corruptions and Gods hand is against them to punish them by others when they had no care of the former Fourthly because they had no care to take such servants as are religious and towardly and such as know how to be faithfull nor yet to teach them any religion when they have them that they might learne to be faithfull of conscience and not for other sinister respect and so when they have no care with Abraham to teach their servants to be faithfull with God no marvell though they be unfaithfull to them in their states bodies children and in all things Vse 2 This may instruct and perswade servants to perform faithfulnesse to their masters for the time to come and to repent make them recompence for that is past if they see their sinne if in mis-spending their masters goods at home or abroad if by negligence losing him commodity or by hindring of it or for want of diligence not advancing it sorrow and mourne for that is past as it is a sin against God and man and make thy master amends by a double care and diligence in thy service else make account that thy sinne stands upon the score against thee for a judgement to come And if thy unfaithfulnes hath been so great that thou hast appropriated his goods unto thy selfe looke whether thou be in his service or out that thou make him recompence and give him his owne againe make him restitution or else all shall not be accepted of God while thou hast his goods in thy hand looke how many pence or pounds so many witnesses against thee yea so many as call for a curse upon the rest of thy substance thou either hast or may have And for other servants let if not conscience restrain them yet this that thou must make restitution or never have remission before God besides the guilt and gall of thy conscience if thou go not asleepe to hell finally let servants in all things shew all good faithfulnesse specially such as have any taste of religion that you may adorn the doctrine of Christ that you make not the wicked scoffe at your profession and the good justly tax you of hypocrisie Chrysost Hom. 16. in Tim. hath these words If not otherwise yet as servants obey and respect their masters so let us the Lord. They expose their lives for their ease it is their work and study to care for their masters the things of their masters they care for all the day but a little part for their owne would God we could this exhort upon as good ground true sure it is so it should be and thus faithfull should every one be and if you be look for Gods blessing by like servants and a reward hereafter with the good servants if you be such of conscience and for the Lord. His Master As we have seen the duty and feare so we must see the parties to whom it is due to be performed To their Master whatsoever he may be so he be their Master it skils not to him must they performe it Doctrine Servants must give this feare and performe all these duties to him that is their Master be he what he may be or let them be what they can be yet while they are servants and they Masters they must performe it say he be in birth in parts in graces in religion inferiour to them say he be cruell and churlish a very Nabal say he be prophane and irreligious an Atheist or Hereticke yet they must feare and in feare performe these duties to them this is that the Apostle speaketh 1 Pet. 2.18 and 1 Tim. 6.1 To what servants speaketh the Apostle to such as did beleeve and were come to the knowledge of the truth of what masters such as yet were enemies to God and his truth loved not knew not had not tasted of the truth Laban was an Idolater yet did Jacob give him faithfull service and all duty yea a churlish and deceitfull unconscionable Master Potiphar was an heathen yet Joseph feared him and served
him faithfully The Prophet never forbade Naaman his service to his Master after he was become a Jew that is a servant of God He speakes to those who are free not to bind themselves to such 2 King 5.23 hereto may we apply that 1 Cor. 7.20 21 22. not to deny service but to alter the manner of service before for feare of Masters displeasure now for conscience of Gods command before their Masters onely now Christ in their Master Reas 1 Because as was noted in Children out of Chrysost it is due to their place not person as Non principi sed principatui so Non magistro sed magisterio The feare is due not to his person and so good or bad high or low gentle or churlish but to his place and authority as a master which he may be of what quality or condition soever he be and from them as servants whatsoever their persons and quality and gifts may be Reas 2 Particularly for such as are religious that they bring not dishonour upon Gods Name and Doctrine 1 Tim. 6.1 but may honour him Reas 3 For both because it shall be more respected of God the lesse it is deserved by any thing in thy master for then it is done of conscience and for God as a good worke ought to be Vse 1 This will condemne the Doctrine of the Church of Rome howsoever bragging it selfe to be Apostolicall yet holds it but few of the Apostles doctrines which it hath not either corrupted or taught something to the contrary And in this point most directly to Peter and Paul forbidding feare and faithfulnesse to be performed of servants to their masters and them who put them in trust Symacha saith Instit Cathol Tit. 46. sect 74. that all keepers of forts and all other vassals and slaves are freed from the oath of subjection to their Lord and Master he being an Heretick affirming that by it he is deprived of his civill power he hath over his servants the ground of the unfaithfulnesse of Sr. William Stanly in yeelding up Daventer an act approved and commended by Cardinall Allen how unlike are these spirits to the spirit of Saint Peter and Saint Paul who will have faithfulnesse to the good and bad to the Infidell aswell as the beleever shall not that be verified of them Math. 5.19 But they will say Heresie is a greater sinne then infidelity first I answer not as they make Heresie ut ante secondly be that true of August Sanata vulnere infidelitatis sed gravius percussa vulnere Idololatriae yet all Heresie is not Idolatrie neither can this if it be destroy the knot and bond of this duty which is not faith nor the foundation of divine religion but a politique title having force and strength from the law of nature which is not to be dissolved by Heresie not contrary to it And the Apostles reason will be here aswell as in Infidelity it will make the name of God and his doctrine ill spoken of But the truth is this is but a shift of theirs for they teach no faith to be kept with such and so no faithfulnesse with such as are heathen or Infidels If we may gather the lesse from the greater Vladislaus he was I take it the King of Hungary and Poland in a battaile against the Turkes Amurath the second of that name had the better hand so that the Turke offered to yeeld to any conditions whereupon Vladislaus and the Turke swore to Articles of Agreement but presently a Legate came frome the Pope and urged Vladislaus to set upon the Turke againe Eugenius 4. neere vanquished already telling him that the Pope had power to dispence with his Oath which he attempted though sore against his will Then the Turke cryed out O Crucifixe crucifixe vide gentem tuam perfidam Oh thou crucified thou crucified take notice of thy treacherous people And so bestirred himself that he overthrew Vladislaus which hath ever since turned to the greatest detriment of all Christendome out of this by proportion we may see it is but a colour of their distinction of Heresie and Infidelity Vse 2 To reprove all such servants as thinke they owe no feare nor duty or lesse feare and duty to their Masters because of some defects in them or some excellency in themselves if he be base borne and they of worshipfull Parents if he be irreligious and they have somewhat or more taste of piety if he be poore so when they came to him or impoverished after c. But they must know that none of these will dispense with omission of any duty Is he their Master If they give him not all respect they sinne against his place and dominion and so against God that hath given it him If God had allowed only rich men or religious men or good and courteous Men to be his Vicegerents in the family then it were somewhat but he hath given this to the rich and the poor alike he hath lightned both their eyes the good and the bad hath the seale of the Commission alike therefore they who doe not alike reverence their masters one as other are guilty of sinne before God and shall have no reward from God because he doth it not in conscience to Gods Commandement but for sinister respect for which they may receive their reward from men but a heavy one from God Vse 3 To perswade servants to feare and doe all duty to their Masters whatsoever they are one or other he that is well borne must forget his father and his fathers house and looke not upon his master whence he came but what he is he that is religious remember he must adorne his profession and looke not upon his master what he is of himselfe corrupt and prophane but what God hath made him his owne Vicegerent and his master and thinke what unworthinesse soever be in thy master yet that thou art most unworthy to doe him any disgrace or to deny him any duty Remember that what is due to him it is not to his person but place indeed not to him but God and to him in Gods stead and the more unworthy he is of any duty the more readily thou perform'st it the more reward thou shalt have from God yea for the present it is a speciall proofe of true grace in the heart For as it is Rom. 5.7 8. so every one will obey a great and a good master but that is true obedience when the master is neither great nor good or great and not good or good and not great for so have good servants and holy men done in times past unto their masters If I be a father where is my honour Here is the application of the former ground and rule to himselfe and them not speaking in generall but applying it particularly teaching in his example what is the best and most profitable kind of preaching when application is joyned with doctrine Vide Heb. 12.1 If I be a
was for to come The Papists understand this of the true Eliah and that he shall come againe in person Ribera hath three reasons for it First The authority of Chrysostom Riber in Lo. Aug. Ambr. Theod. Cyril Aquin. c. We answer one Angel is more then all these especially Christ who is our sole Doctor and hath otherwise interpreted Secondly The Septuagint in stead of Prophet reads Thesbite We answer that the originall is Prophet so Ribera himselfe confesses and so the King of Spains Bible hath it Must we then reforme the Fountaine by the Chanell or this by that Thirdly His third reason is from the last words of the verse Lest I come c. which are he saith understood of the second comming of Christ because his first comming was to save not to judge or destroy I answer It is not Christ that speakes these words but the Father who verse three was called The Lord of Hosts a title not given to Christ And the words are not meant of the destruction of the wicked at the last judgement but of Gods plaguing them in this life for contemning of Christ as their owne Montanus doth also interpret it Bellarmine also would prove it as Ribera doth that the words referre to Christs second comming because that day is called Great and fearfull whereas Christs first comming is acceptable and a day of salvation I answer that Christs second comming in respect of no other thing nor to any other persons is great and fearefull then his first comming is and è contra for his second comming to his owne is a day of salvation and they are bid to lift up their heads when it approaches but to the wicked both the first and second comming are fearfull and full of horror Therefore Montanus interprets it thus the day is great in respect of the good dreadfull in respect of the wicked resembling this place to that of Iohn Matth. 3.12 But the reason why the Papists contend it should be the true Eliah is because they might prove that the Pope is not Antichrist This is one of Sanders his great demonstrations to prove it because Eliah must resist Antichrist but Eliah is not yet come to do it ergo But what Prophet what Apostle what Scripture ever told them any such thing Papall traditions will leave nothing unknowne they tell us things wherein Gods spirit is silent they tell us the souldiers name who pierced Christ the theeves name who were crucified with Christ the hosts name in whose house he celebrated the supper and the names of the two witnesses Rev. 11.3 to be Enoch and Elias if we will believe them but their folly is made manifest to all that will see Before the comming c. Here is the time when Elias shall come immediatly before Christs comming that is his first comming which though it may seem to be described contrary when it is said to be acceptable and gracious yet this is spoken in respect of divers parties that whereas there were some that contemned and made no account of the mercies of Christ to them it should be a dreadfull day but to the godly acceptable and gracious Doctrine The comming of Christ is very terrible to all naturall wicked and impenitent men That is his preaching of the word whether in his owne person or by his Ministers So Esa 11.4 He shall smite the earth with the rod of his mouth and with the breath of his lips shall he slay the wicked which is again repeated Rev. 2.16 And by his Ministers he doth it 2. Thes 2.8 2. Cor. 2.15.16 Reason 1 Because he brings them by this to the sight of sinne Rom. 3.20 1. Cor. 14.24.25 and so makes them to see though unwillingly how ugly and filthy lepers they are how defiled in nature in soule body mind will affections in word deed actions which must needs trouble them and strike terror into them Reason 2 Because by this he brings them to the sense of that punishment which is due for sin so that though the sight of sin last no longer then they are looking into the glasse that discovers them yet the sense of the punishment may terrifie them Object By this he also troubles his owne and the most penitent as we see Act. 3.37.38 Answ He doth so when he first brings them to repentance or after when they grow secure But the difference is that in these it is to salvation in the other to their greater damnation and hardning Other things which might be observed here are already noted Cap. 3.1 VERS VI. And he shall turne the heart of the fathers to the children and the heart of the children to their fathers lest I come and smite the Earth with cursing AND he shall turne the heart of the fathers In this verse is described the end of Iohns comming before Christ Vide brevem expos hujus versus apud D. Abbot Antich Demonstr ca. 6 p. 133. his office which is to convert the hearts of the Fathers to the children and to bring them to an holy union of faith to worke repentance in all and to turne them from iniquity to the living God He shall turne He shall be my instrument to turne or convert men speaking honourably of the Ministery of the word to shew how powerfull it is when he worketh with it The Ministers then convert when they are Co-workers with God 1. Cor. 4.15 1. Cor. 15.10 but prevaile not when he denies assistance 1. Cor. 3.7 The heart of the father to c. Saint Aug. and Hierom by the Fathers understand Abraham Isaack and Iacob and the Prophets and by Children the Jewes when by the preaching of Iohn the Jewes should believe in Christ in whom the Fathers had believed then should their fathers hearts be turned and affected towards them which otherwise were averse from them Some understand by Fathers the Jewes and by Children the Apostles and other Christians according to that Psal 45.16 And when the Jewes were converted by Elias to believe as the Christians did then were the Fathers and Children of one minde consenting in one truth But some understand by them all ages orders degrees of men meaning that Iohn should execute his office with the like authority gravity and power towards all and shall have and see the fruit of his labours in all sorts and so it is interpreted Luke 1.17 That Iohn when he came should finde many dissensions many strange opinions and dotages but he should gather them to God and bring them from those dissensions to true unity that they may grow together in one faith Last I come and smite the earth with a curse These words menace as many as resisted Iohns Ministry There were among this people many obstinate and wilfull who had need of this rowsing and awakening a threatning also not only against particular men but to destroy the whole Nation of the Jewes by famine pestilence war and exile Doctrine 1 Repentance is wrought by the