of their owne displeasure and sometimes out of their sonnes misdemeanours doe disinherit their heires but the Lord cannot growe into such displeasure with his children as â—ueâ— to cast them out whome in his Christ he hath once admitted into his house If his sonnes sinne against him he will visit their sinnes and scourge them with the rodds of men but his mercie and truth will he neuer take from them Now of the tenure by which we hold life eternall namely of hope I haue spoken twise before in this Epistle at large chap. 1.2 2.13 to which the reader may looke backe onely in a word note that it is a mark of a man set into this new condition to hope and wait for the blessed inheritance in heauen 2. Cor. 5.2 We sigh desiring to be clothed with our house from heauen 2. Tim. 4.8 the description of the godly to be those that loue the appearing of Christ. And if all creatures groane with vs for the time of their deliuerance how ought we much more for whom such things are prepared Hence it followeth 1. that it will not stand with a conuerted heart to linger after the things of this life or to make his heauen vpon earth or to haue equall affection to earth as heauen 2. nor to neglect the meanes whereby this hope is confirmed whether outward offring as the Gospel ministerie word Sacraments or inward receiuing as faith vnfained working in obedience Ver. 8. This is a faithfull saying and these things I will thou shouldst affirme that they which haue beleeued in God might be carefull to shew forth good workes The first words of this verse beeing as it were a finger pointing to some excellent matter some take to be a preface making way and winning attention to the sequel of the verse others thinke it to be an epiphonema or graue shutting vp of that matter which immediately goeth before as giuing consent and acclamation vnto the most weightie and necessarie doctrine of free iustification by the grace of God in Christ which doctrine because the Apostle by the spirit of prophesie did foresee would be most strongly opposed he purposely by a vehement asseueration strengtheneth as also the doctrine of Christian hope which although it be not of things seene yet is it of things so faithfull and firme in respect of the promise as the Christian soule may without wauering and doubting relie and leane it selfe vpon the faithfull accomplishment of it But I take it the words may not vnfitly be referred to the whole doctrine propounded both before and after there beeing the same scope of both for what new thing is the Apostle to teach which he had not taught and vrged before and what particular is expressed in the verse which formerly hath not beene deliuered to young and old men and women servants and other all which estates after their conuersion vnto the faith are in speciall called to readines in euerie good worke vers 1. and to what other ende are those large descriptions of our twofold estate but to strike on the same string that howsoeuer we could not in the former attaine to any fruitfull conuersation yet now in the latter it were a shame not to adorne our profession and calling and what other end learned we of the appearing of grace but that vngodlines and wordly lusts beeing denied we should liue soberly and righteously and godly in this present world So as I say the Apostle setteth a seale vnto his whole doctrine that it is true and faithfull most vndoubted and certaine in it selfe and most worthie of all our credit and faith seeing nothing can be truelyer spoken nothing more profitably beleeued nothing more comfortably practised then the truth here deliuered vnto vs. Quest. But are not other doctrines true and faithfull yea as true as this and is not all Scripture of diuine inspiration Answ. Yes neither doth our Apostle oppose the truths of Scripture as though one were more or lesse true then another but in more necessarie or more questionable truths he setteth here and there a marke or pointng hand both to vrge the authoritie and necessitie of the one and also to force men more easily to yeeld vnto the truth of the other Example hereof we haue 1. Tim. 1.15 in such a fundamentall point as is saluation onely by Christ to be opposed by so many hundreth heretikes it is no maruell if we see some starre set by it or a light held ouer it that none may passe by it vntill they haue diligently waighed and fully resolued vpon the truth of it In like manner beeing to entreat of the difficult labour care and work of the ministerie from which women as not beeing capable of it are interdicted and of the excellencie of the function which no man might either rashly take vpon him or negligently execute beeing lawfully called and beeing further to set downe a certaine rule vnto which all the lawefull callings in the Church are to be conformed In such a waightie matter as is the preseruation of the Church and pietie he prefixeth a worthie preface 1. Tim. 3.1 This is a true saying if any man desire the office of a Bishop he desireth a worthie worke But where the Apostle doth all these things as in this place he could with lesse reason depart from his ordinarie manner Doctr. The Ministers of God must teach euerie truth reueale the whole counsell of God and keepe nothing backe but some truths must be dwelt vpon and more auouched then others and namely such as are either more necessarie or more contradicted This is the wisedome of the spirit of God himselfe who by his penmen distinguisheth of truthes and hath neither prefixed Behold in the beginning of euerie sentence nor affixed his Selah in euerie ones ende but onely in truths more observable and remarkeable then the rest Which point may receiue a generall confirmation from this obseruation that the penmen of Scripture beeing to write the historie of things past because they were of facts more vndeniable as things running into the sences of men they stand not so much vpon ratifications and asseuerations yea a number of historicall books there are the authors of which are not known to the church But when they come to write prophesies of things to come and things in reason more improbable then the authors name his kinred his calling with other circumstances of time place and persons seruing to confirme and conuince the truth of prophesies are registred And if these truthes were either more necessarily then ordinarie concerning the Church or more liable to opposition and exception then was much more caution and confirmation vsed To avoide multitude of examples whereby this point might be strengthened I will onely insist in that prophesie which more neerely concerneth vs that liue now in the newe Testament namely of the Reuelation The which booke because it describeth the state of the Church from the time of Iohn the last of the
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
himselfe and the people of his daies whome he would not suffer to rest in farre more knowledge and proper faith then this we haue in hand how vrgeth he the Colossians that hauing receiued a tast of the true knhwledge of God nay euen a kind of stedfastnesse in the faith of the Lord Iesus yet here they should not make any staie but proceed on to the full assurance of vnderstanding in all the riches of it to know the mysterie of God yea to be further rooted and built and stablished in the faith of Christ and neuer to giue ouer till they come to be compleate in him which how they can stand with that Popish position a weake eie may see The like of Peter 2. Pet. 1.12 And 2. wauerers in religion and vnsetled persons in their profession may hence be informed to iudge of themselues and their present estate We heare more then a few vttering such voices as these There is such difference of opinions among teachers that I know not what to hold or whom to beleeue but is not this openly to proclaime the want of faith which is not only assuredly perswaded of but certainely knoweth the truth of that it apprehendeth The iust man we know liueth by his faith but this is to withdraw himselfe to perdition Let not therefore such wauering minded men looke for portion in Christ whose followers and disciples can professe vnto him Master thou hast the words of eternall life and whether shall we goe And though all men forsake thee yet we will die with thee before we denie thee Our precept is that if an Angel from heauen should come and bring another doctrine so setled and stablished our mindes ought to be in the present truth we should hold him accursed But lamentable it is that Angels from heauen need not come to preuaile against the truth for let but a blinded Papist come from Rome broach his vessell and in effect affirme that all the Apostles were deceiued in their doctrine a number of Protestants may soone be turned to another Gospel the experience whereof hath brought swarmes of Iesuits and Seminaries among vs to the poysning not of a few 3. If the elect are brought to the faith by the acknowledging of the truth then after long teaching and much meanes to be still blinde and not to see the things of our peace is a most heauie iudgement of God for here is a forfeit of faith and saluation Here indeede is the voice of Christ but here are not sheepe of Christ that heare it here is the glorious light of the Gospel shining but here are none but Infidels the eyes of whose minds the God of this world hath blinded that they cannot behold it here is the annointing offering to teach all things but here are not they that haue receiued him here is spirituall meate but here are not spirituall men to feed vpon it for if any thinke himselfe spirituall let him acknowledge the things deliuered to be the commandements of the Lord which who so doth not he is stil in the snare of the deuil farre from repentance prisoner to doe his will Whence are all our plagues in the Church in the land but for want of not acknowledging the truths which haue bin clearer then the sun to our eyes and how iust is it that such as will not know the voice should know the hand of God and that whome the vocall word cannot reclaime the reall word of the Lord should ouertake Thirdly whosoeuer in truth entertaine the Doctrine of the Gospel the hearts of such are framed vnto godlines For herein this truth taketh place and preheminence aboue all other truths and writings in that it doth not only inlighten the vnderstanding but also in that it fashioneth the heart vnto that which it teacheth nay herein this doctrine farre excelleth that of the law of God which is indeed a lanterne to direct and teacheth what to doe by enforming the minde in the seuerall duties of it but giueth no power to the performance of any of them but this truth besides the shewing of the dutie conferreth strength acceptably to do it for it conuerteth the soule More plainely we reade of a twofold law but in substance the same 1. the law of God 2. the law of Christ. The former is an old commandement prescribing loue the latter a new commandement prescribing loue also The newnes of this commandement then standeth not in any new matter and substance of Doctrine but in this new manner of deliuerie and propounding in that the law commanded loue but gaue no strength to performe it it writeth it selfe onely in the fleshly tables of the heart and so in the flesh it cannot be fulfilled but in the Gospel with this commandement of loue goeth in beleeuers the giuing of Christ and the gift of faith whereby they are enabled in the performance of it whence also the Apostle Iohn calleth it both an olde doctrine namely in regard of the substance of it and a new doctrine not as latter in time but in respect of that effectuall power of renewing the soule which accompanieth it and maketh the doctrine effectuall to the beleeuer it beeing the quickning spirit which reformeth the minde informed In like manner doth our Apostle elsewhere oppose the euidence of this doctrine to the vailed knowledge of the law and ascribeth vnto it two things aboue that which the law affoardeth 1. a clearer illumination We behold as in a mirror the glorie of the Lord with open face 2. reformation of heart and life and are changed into the same image from glorie to glorie which is the end of the former enlightning vnto which the law could not lead vs which letteth vs see indeed some part of the glorie of the Lord but cannot change vs as this into that we see And as the propertie of this truth is to renew men by the knowledge of it to his image that did create vs so whosoeuer haue learned Christ as the the truth is in Christ he hath cast off the old man and is renewed in the spirit of the minde This knowledge leaueth not men in vaine speculation but leadeth forward euery Christian towards his perfection 2. Tim. 3.16 Vse 1. If this be the preheminence of the word to frame the soule to true godlinesse then is it a matter aboue the reach of all humane learning and therefore the folly of those men is hence discouered who devote and bury themselues in profane studies of what kind soeuer they be thinking therein to obtaine more wisedome then in the studie of the Scriptures But in forsaking the word of the Lord what wisedome is there and what is their gaine more then that by the iust wrath of God vpon them they are commonly turned into that they reade liuing in open profanes or else at the best are but ciuill men without religion or good
not in the change of the minde but know it that no time is thine but the present and it is little better then Poperie to professe free will in this matter it is too much thou hast beene deceiued in the time past deceiue not thy selfe also in time to come Well said one God hath left man time past to repent of and time present to repent in but the time to come he hath reserued in his owne hands Doct. 3. The manifestation of saluation is to be sought for in the preaching of the word Which point is plaine in that the preaching of the word is an ordinance of God 1. to make Christ knowne in whose name alone saluation is to be had 2. to beget and confirme faith in the heart by which alone as by an hand we apprehend and applie him with his merits to our saluation The former the Apostle affirmeth Ephes. 3.8 the vnsearcheable riches of Christ was by preaching made knowen to the Gentiles and Coloss. 1.27 God would make knowne what is the riches which riches is Christ in you whome we preach For the 2. that faith is wrought by the word preached see Rom. 10.14 and 1. Cor. 1.21 By the foolishnesse of preaching it pleaseth God to saue such as beleeue in that herein he both offereth Christ vnto vs and giueth vs faith by which we receiue him 2. This truth appeareth in that wheresoeuer the Lord had a people to call to saluation there he sent his Prophets and Apostles whom he appointed so long there to stay till his worke was finished and then sent them elsewhere when Paul was resisted and blasphemed by the Iewes at Corinth he pronounced them guilâ—ie of their owne blood and purposed to turne to the Gentiles but the Lord suffered him not but caused him to staie there a yeare and six moneths longer because he had many people in the cittie so Paul and Timothie hauing gone through Phrygia and Galatia were forbidden by the holy Ghost to preach in Asia and by a vision were assured that the Lord called them to preach in Macedonia Which direction of them by the spirit to some places and restrayning them from other argued that they carried with them the meanes of conuerting such as whom the Lord at that time purposed to call In this ordinance is it called the word of faith 1. Tim. 4.6 deliuered by exhortation and doctrine vers 13. in this embassadge is it called the the word of reconciliation and thus preached is called the Gospel of the kingdome of God Mark 1.14 Iohn came preaching the Gospel of the kingdome of God powerfully raysing vp men thereunto and the Gospel of our saluation Ephes. 1.13 Vse 1. The preaching of the word is the greatest blessing that the Lord bestoweth vpon any people and such a one as God in his anger depriues that people of against whom he intendeth a plague the former appeareth in that great care of Christ himselfe who before and after his ascension prouiding for the good of his bodie the Church as the speciall gift and loue-token he could leaue behind him appointed Apostles Euangelists and after them Pastors and teachers to continue to his comming againe The effects also shew the power and price of the blessing which are reconciliation with God sanctification of the spirit mortification of the flesh the life of God all which are brought by the reuealing of Iesus Christ. The latter is euident in Amos 5.13 that when the Lord is about to bring euill times he maketh the prudent to keepe silence Both which shew vnto vs that the Lord hath opened vnto vs in this Church and land his chiefest treasure in that he hath put the barres into the rings of the Arke whereby his glorie is carried throughout our countrie and in that he hath lifted vp his cloud in the sight of all our people to direct vs in all our iourneies he hath not dealt so freely with euery nation neither haue they knowen his lawes Psal. 44. last Vse 2. Those people are bound to much thankfulnes and dutie among whom the Lord hath planted a preaching Ministerie by which men may be directed in the path of saluation It is a blessing we are to wish and pray for to all Gods people and bewaile their want that haue it not The former we are enioyned by the expresse precept of Christ considering the greatnesse of the haruest The latter by his example who mourned to see people as sheepe scattered without a shepheard Obiect But people may doe well inough if they haue the word read publikely and they can read it at home Ans. My purpose is not by establishing preaching to derogate from reading the manifold fruite which accreweth by reading the Scriptures hath otherwise taught mee together with the custome of the Prophets Apostles and Christ himselfe of which I haue elsewhere expressed the principall But the things which God hath ioyned together let no man separate In the old Testament the Levites must read the booke of the law giue the sence and cause the people to vnderstand the reading In the New after the reading of the law there was expounding Christ himselfe after the lecture of the law had a booke giuen him found the prophecie closed the booke sate downe expounded it so did the Apostles Paul and Barnabas Act. 13.15 Thus hath the Lord afforded his Church a further benefit and more full blessing a more ordinarie and principall meanes to beget faith and repentance and to lead men along vnto saluation by a more ful manifestation of the promise of life which is here said to be by preaching that is by explaning and applying things read to the heart and affection This is the labour in word and doctrine commended vnto vs that are the Lords builders and laborers who in raysing the spirituall walls must imitate Nehemiahs builders euery one of whom in repayring the walls of Ierusalem must hold the trowell in one hand and the weapon in the other in like manner should euery Minister exhort with whose some doctrine there is the vse of the trowell and improoue the gainsayer which is the vse of the sword to want which ordinance is to want that which the wisedome of the Lord thought most necessarie for the welfare of his Church who would not haue his people sticke in the outside but pearce into the depth of his wisdom reuealed neither content themselues with a bulk of corne but to get it troden out nor with bread in the lumpe but deuided Whether therefore their estate may be good in such a want or no we are not so much to sit as iudges vpon them as become petitioners for them that their want may be supplied seeing the word hath taught vs that where vision faileth people perish And for priuate reading would God men were better acquainted with it then they are yet although the Iewes had the law priuately at home the
2. This apostolicall faith is not a faith of two or three but a common faith which euery beleeuer hath but the apostaticall Popish faith falsely called Catholike is not so for it is the faith of the teachers of the Church onely which their hearers may safely rest in although they haue no speciall faith of their owne neither indeed know what their Church or teachers doe beleeue but who seeth not that this grosse faith in the lumpe cannot be either sauing or Catholike sauing can it not be for the sauing faith of the elect goeth with the knowledge of the truth v. 3. neither can it be Catholike or the common faith no more then that can be a common commoditie which is ingrossed into some few mens hands and neuer seeth the open market or rather which is a monopolie for to beleeue say they as the Pope beleeueth although they know not what he beleeueth is sufficient 3. This apostolicall common faith purifyeth the heart cleanseth the conscience from dead workes and worketh by loue but the apostaticall Romish faith is a pragmatical fancie working by rage furie violence and blood filling their hearts and hands with detestable resolutions and attempts fouling their consciences with most impure and impious workes of the flesh and such as the issues of death follow as often experience hath beene their mistrisse 4. This common faith is most ancient it is the old and the good way but so is not theirs let them terme it the old religion as long as they will it is a strange doctrine a new devised faith not sauouring of apostolicall antiquitie as will appeare plainly to him that compareth that which they now professe with that which was professed when Paul writ the Epistle to the Romans Hence will it follow that their faith not beeing the common faith I say not that they must amend their faith but change it if they will be saued by it it is not all the patching and daubing and refining of their points will helpe them nor all the baulme in Gilead can so supple their positions that we may ioyne with them vntill they beginne againe and laie the same foundation with vs which is to seeke to enter into life by the doore and not as theeues seeke to creepe in at the window till this be done the ioyning with them will be the departing from the common faith till this be done we may not giue them the right hand of fellowship Let them first shake hands with Christ which is our heartie praier to the Lord for them we wil gladly and heartily reach thē ours Vse 3. If the faith be but one we must all then studie to keepe the vnitie of faith in the bond of loue which is the Apostles collection on the same ground Ephes. 4.3.4 we ought so to compose our affections as we may go out with one heart and one minde in the profession of this one common faith which maketh communion betweene the highest and lowest rich and poore Master and seruant Preacher and people for in Iesus Christ all are one Iew and Gentile bond and free Paul was Titus his father in the faith but yet this common faith made him his fellow brother 2. Cor. 8.23 so he calleth himselfe the father of the Corinthians and yet them his brethren as Onesimus a poore seruant by vertue of this common faith became the sonne of Paul and yet his faithfull and beloued brother so as howsoeuer in earthly relation we haue our difference and inequalitie yet in regard of this common faith beleeuers may say as they in the Prophet wee haue all one father and one mother yea one meate and cloath one education and one inheritance The Ministers must therefore so acknowledge himselfe a father as that he is a sonne too so a teacher as that he be a diligent hearer and entertainer of the doctrine also The Master must not forget he hath a master in heauen and that his seruant in regard of the common faith is or may be his fellow seruant and if he be a religious seruant he must be counted more then a seruant euen an Onesimus a brother in the Lord. The Magistrate must so rule as a subiect vnder Christ and not altogether stand on authoritie but cast an eye vpon the common faith The husband must not altogether stand on his headshippe but like a man of knowledge dwell with his wife as one who is with him a ioynt heire of the life of grace so in other relations Which consideration were it obserued it would cut off much discomfort in families cities societies Church and common wealth it would keepe men from offering occasions of vnbrotherly strife and contention as we see in Abraham and Lot it would cause them to forgiue and forget old iniuries as Ioseph Gen. 50.17 if they would conceiue that they are all brethren in the faith The third point in the words is to consider of the adiunct of sinceritie by which Titus is commended my naturall sonne that is not illegitimate or base borne but my rightfull true and as we say lawfully begotten sonne one that both resembleth my selfe and is a right follower of me The same word is vsed 2. Cor. 8.8 where the Apostle perswadeth the Corinths to the chearefull releefe of the poore brethren in Iudea by this reason that he might trie the naturalnes of their loue Which commendation was of good vse 1. for Titus his encouragement whom so great an Apostle so esteemed 2. that the Cretians might with more respect and reuerence receiue him thus highly commended 3. to distinguish Titus from some other of his sonnes who a while fathered themselues vpon him but after falling from the faith prooued but bastards and counterfeit as Hymenaeus Philetus Alexander Titus was not such a one not Timothy see 1. Tim. 1.2 Doctr. 1. In that the Apostle powreth not out his commendation of Titus neither this but vpon good ground obserue how warie euery man should be both whome and to what ende and how farre they commend another and yet this more especially if their iudgment be required or esteemed Thus Paul commendeth Titus 1. one well knowne to be worthy and not out of partiallitie 2. for a good end the benefit of the Church that his person and doctrine might be more louingly embraced and that this was his ende appeareth 2. Cor. 8.23 If any enquire of Titus he is my helper and fellow or of our brethren they are messengers of the Churches wherefore shew towards them the proofe of your loue 3. he commendeth him sparingly and is not lauish beyond the truth Neither is he generall in such elogyes for scarce any else but Timothie receiued such a testimonie from him Vse In this Seedplot of the ministerie whence young Titusses are to be commended vnto the vse of the Church it standeth those in hand who are to dismisse them with letters testimoniall not hand ouer head to giue a rash
of their mouthes and sparkles of fire leape out the smoke they send out is like a seething pot or caldron 4. As the spirit of truth is a peaceable and meeke spirit so neuer shall a man finde a bitter spirit conscionably vtter pure truths neither indeed will truth Gods darling dwell with such And what lowder lie then to charge Gods children with damnable heresies Let all antiquitie be searched and we shall finde three things which must concurre to make an heretike 1. The broching of something contrarie to the Articles of faith 2. A departing from the Church vpon it with profession of drawing Disciples 3. After solemne admonition a stiffnesse in such error and faction None of which if they can be found in such as to whome all are imputed Let euery man iudge whether such boldnesse in any man deserue not more open reprehension and censure whereby such might learne at length to spare the credit of such who are so farre beyond the reach of their enuie as that they iustly pittie their weaknesse and solly and not with them attempt any more the discouering of their fathers nakednesse which were a good way to couer their owne Vse 3. Let none looke to be spared in the Ministerie if they will be incorrigible no not great ones If any people might looke to be spared surely they of the circumcision might beeing a people of such prerogatiues But 1. Paul preferres the Churches good aboue their credit 2. As God hath no respect of persons no more hath his word 3. When great ones are more seuerely taxed inferiours will feare the more Doctr. 2. Note further who are to be reputed the chiefe plagues of the Church and the archseducers of the world euen they of the circumcision that is such as ioyne the lawe with the Gospel and works with faith in the act of iustification for they â—each such doctrine as abolisheth from Christ and maketh him profit nothing and that in such manner as men can hardly shift or auoide them for they slily glide into the extraordinarie commendation of that the Scripture also commendeth and attributeth too much vnto that which the Scripture ascribeth somewhat vnto As for example Circumcision in the prime of it was an ordinance to seale the righteousnesse of faith and for a time was worthily in such reputation as that death is iustly threatned against the neglect of it be it in Moses himselfe These seducers taking hence occasion goe one step further and will haue it a meritorious cause of saluation and consequently will not haue it dated when the Lord hath expired it but albeit the bodie hath appeared the shadowe must remaine The Popish teachers at this day are the iust heires of these seducers as appeareth in these particulars the Iewish teachers would professe and teach Christ but not alone for he must be ioyned with Moses and all the former rites and all these with Christs merits must be iumbled to iustification Euen so Popish seducers sit with Antichrist in the Church of God and professe Christ but together with Christ they must merit something themselues and so make themselues debters to the whole law And further they make the works of grace almes prayer fasting contrition yea their owne rites and traditions obserued meritorious causes of saluation for they promise life eternall to masses indulgences auricular confession vowes pilgrimages c. and so tread in the verie steppes of these seducers 2. Againe as the Iewish teachers dealt with circumcision so doe the Papists with our Sacraments which because by diuine institution they are signes and seales of Gods mercie and faithfull couenant they turne them into physicall not conduits but causes not containing onely but conferring grace euen by the worke wrought 3. Further as the Iewish teachers lead their disciples to stand vpon outward shewes and prerogatiues as that they were sonnes of Abraham had receiued the law circumcision in their flesh and were distinguished into diuerse famous sects as Scribes Pharisies Sadduces Essees c. The verie same things in effect doe Popish teachers force men to stand vpon as false antiquitie fained succession dissembled chastitie hypocriticall orders as of Francis Dominicke Benedict and an hundred more according to whose rules whosoeuer walke mercie and peace they pronounce vpon him such cannot faile of life euerlasting but as for beleefe in the Sonne of God seeking life by that means it is the least of their labour Thus doe they with those seducers publish lies and dreames of their owne hearts that Gods people may forget his name that is the grace and mercy of God in Iesus Christ. Vse 1. This point letteth vs see how pernicious and dangerous the Popish doctrine is which whosoeuer holdeth and maintaineth is abolished from Christ and fallen from grace Paul is not more confident in any thing then this that the ioyning of any thing with Christ as the matter of our righteousnesse is the cutting off of a man from Christ Gal. 5.3 Behold I Paul say and testifie that if yee be circumcised that is with opinion of righteousnes by it or confidence in it for else at this time the worke of circumcision hurt him not that kept himselfe from confidence of righteousnesse by it Christ profiteth you nothing so we testifie truely against the Papists that so many of them as will be iustified by the works of the lawe are fallen from Christ. Now because their doctrine teacheth this and he is not an absolute Papist that beleeueth it not we truely conclude that it is a doctrine leading from Christ and the absolute Papist hath no part in Christ. Obiect Doth not Iames make a cooperation of faith and works Ans. Yea but not in the act of our iustification nor in the matter or worke of our saluation but onely in the declaration of the sinceritie of our faith and truth of our conuersion which by fruits of righteousnesse we shew to be voide of hypocrisie so as let faith and works ioyntly concurre in the approbation of our iustification but in case of making vs righteous before God away with the works of the law if thou meanest to haue part in Christ these will neuer stand together here let Moses die and be buried and let no man euer knowe where he was laid to raise him againe This point shall be clearer when we come to those words of our Apostle Wee are not saued by the works of righteousnesse which we had done In the meane time dare Paul affirme of the lawe of Moses Gods owne lawe that he that holds vnto it to be iustified by it is fallen from Christ what would he haue said of their desperate and irrecouerable fall who looke for iustification out of their owne traditions vowes inventions the drosse and chaffe of their owne deuises of all which the Lord will say who required these things at your hands Let vs beware of dogges the propertie of whom is to returne to their vomit
man suffer in that nature pay the price and beare the curse of sinne whose powerfull victorie ouer sinne death manifested in his resurrection ascension vnto his father applied by faith to the beleeuer shall fully acquit discharge him froÌ„ wrath at his coÌ„ming againe to iudgement These things must be knowne I speake not of the measure of knowledge but so much as there must be an expresse beleefe of these things for he that beleeueth not in the Sonne of God shall not see life and consequently in some sort what neede he hath of Christ and what Christ hath done and suffered for him Secondly there are other truths which are consequents deduced from the former and these are of two sorts Some things are so clearely deduced as by the neere dependance with the former the consequent is necessarily seene For example that out of the Church is no saluation that faith is ordinarily by the word preached c. all which must necessarily be expressely beleeued on condition if God make their dependance on the former to appeare For I doubt not but that God not reuealing them many thousands are saued in the ignorance of verie many such truthes but we may not hereon build our ignorance who haue so many meanes of reuelation our vnbeleefe is not onely damnable because beeing bound to beleeue we cannot or doe not but in that we will not but refuse the meanes of knowledge and faith The other kinde of deriued truthes are further remooued and not so cleare as concerning the rest of the fathers before Christ the locall dissent of Christ into hell c. such as these a man may without danger be ignorant in yea and erre also so it be without pertinacie and obstinacie The first points mentioned must expressely be knowne and beleeued the former of the two latter may be vnknowne in particular so as in generall a man beleeue all things contained in the word and be readie according to meanes offred to trauell further into the knowledge of God And the last I take it a man may without danger neither knowe nor beleeue And so much of that question which letteth vs see how necessarie it is to see that both publikly and priuatly our selues ours be grounded in the truth of religion points of catechisme which are wofully dangerously despised Vse In that these seducers ouerturne men froÌ„ off their foundation we learne that all are not chosen that are called Many beleeuers were here called and seemed to be laid on the foundation in regard of their outward profession but are subuerted againe many of them made shew as though they had beene Temples of the Holy Ghost but prooued to haue had but sandie foundations for the waues of afflictions no sooner beaâ—e them nor the windie blasts of seducers sooner puffe vpon them then they totter shake like a leafe or reed at last the fall of them is great So many lanch faire forth into the sea who neuer safely happily ariue at home againe and many saylers to heauen suffer shipwracke by the way Two set out of Moab both Orpah and Ruth but one of them holdeth on to Iudah We haue too many Orpahs who forsaking her owne people for loue of Gods people trauelleth on a while towards the Lords countrie but Naomi alledging but one wordly reason she turneth back againe she must haue her husband although with bitternes of heart she returne to her gods Haue not we those who had seemed to haue forsaken the world to haue ioyned themselues in zeale and heartie affection to God and his people haue they not seemed to outgoe yea out-runne others towards the heauenly Ierusalem would they not haue been as forward in any good motion or action as the best and yet how suddenly haue they turned saile and fallen some to the world especially when the world came vpon them some to pleasure some to coldnesse some to hatred of such courses that men may see and say surely some seducer hath met with them and preuailed against them How many who haue seemed waxe-hearted Christians soft and pliable who could weepe for sinne bitterly be amazed at the iudgements of God threatened out of his word stood in awe of God and durst not sinne but are now of an other colour make no conscience of oaths dicing gaming for their neighbours money feasting on the Sabbath day and otherwise profaning it so contemning the ministerie that let all the curses of the lawe be now directed against them personally they are no more mooued then the Leuiathan who riseth not vp when the sword toucheth him but accounteth iron as strawe and brasse as rotten wood euen so with him these laugh at the shaking of the speare and the archers of God cannot make them flie Oh therefore let vs beware seeing so many thousands set out of Egypt who neuer came into Canaan that we miscarrie not and fall from our owne stedfastnes Let vs labour as much for affection now as we haue done for knowledge that with our vnderstanding we may ioyne the sincere loue of the truth And seeing it is no lesse vertue to keepe the good we haue gotten then it was praise to get it let vs fence our hearts quicken Gods graces in them and pray for perseuerance The second point whereby the danger is aggrauated is that these seducers subuerted houses not one or two but many And hence obserue what is the guise of deceiuers eueÌ„ to creep into houses secretly to corrupt and depraue that doctrine which in publike is taught and acknowledged the truth of God In 2. Tim. 3.6 theâ— creepe into houses and imitating Satans subtiltie lead captiue simple womeÌ„ assayling such as can least resist who yet beeing seduced are cunning to preuaile in the seducing of their husbands Eminent in this kinde were the Scribes and Pharisies who were the deuourers of widowes houses setting vpon such as had no heads to guide them nor knowledge to discouer them and hauing all things in their owne hands had none to controle them in their liberalitie towards them these were persons fit to be ouerreached by their hypocrisie and couetousnesse both which our Sauiour deeply chargeth them withall The Apostles also foretold of such who should in after times bring in damnable heresies but priuilie and these are not vnfitly compared to foxes and wolues in Scripture for as these beasts come stealing and slily vpon the flockes taking the winde least they should be winded clapping their tayles betweene their legges least they should be heard and softly as though they were friends to the flocke when as all this is but to beguile the silly sheepe so these deceiuers craftely creepe into houses shrowding themselues in the sheepes cloathing whereas indeed they are rauening wolues And the reason hereof is 1. because publikely and directly they dare not denie the Lord Iesus nor his holy Scriptures nor the truth plainly
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
to make shew of it vnlesse it be attained by newe instruction Secondly they want not all faith Christ himselfe reckoneth them among beleeuers Matth. 18.6 whosoeuer offendeth one of these little ones which beleeue in me in which respect circumcision which was administred to infants was called a seale of faith Thirdly whereas some diuines thinke that this faith of theirs is no other then the faith of the parents the truth is that the faith of the parents is so farre theirs as that it giueth them right to the couenant for the couenant is made to Abraham and his seede and to the faithfull and their seede and the beleeuing parent also laieth hold on the couenant for himselfe and his seede thereby intitling his child to the right of the couenant as well as himselfe euen as in temporall things he can purchase land for himselfe and his heires This truth confirmeth the Apostle If the root be holy so are the branches and the one parent beleeuing the children are holy to this purpose saith Musculus that children may be called faithfull although they haue no faith Fourthly but because this may seeme not so proper a faith beeing wholly imputed 1. in that all children saued are not of beleeuing parents yea we may in charitie presume of some perhaps without the Church whome the Lord mercifully saueth out of most wicked progenitors for many generations and 2. because the iust shall liue by his own faith It is verie probable that elected infants haue a spirit of faith that is the spirit of God working inwardly and secretly but diuersly in infants dying before discretion and those which shall surviue to the former giuing that spirit which worketh either faith or something proportionable for their iustification regeneration sanctification and saluation in the latter working the seedes or inclination of 〈◊〉 which in due time shall fructifie vnto eternall life And hereunto the Scriptures giue insinuation in shewing how after a merueilous and secret manner the Lord can and hath effectually wrought in infants euen in the wombe as in Iacob Ieremie Iohn Baptist and others neither doth it any thing hinder that infants haue no sense of any such thing no more then it prooueth them not to liue because they knowe not that they doe so And not only the Scriptures but that auncient and common distinction of baptisme 1. into that of water 2. holy Ghost 3. martyrdome seemeth to him that well considereth to giue some ground of it Howsoeuer it be if we cannot attaine the manner of this secret working in infants we know that Adams corruption is not more effectuall to pollute the infants of beleeuing parents then Christs blood and innocencie is to sanctifie them and beeing so his wisedome wanteth not meanes to apply it vnto them euen in their infancie yea in the wombe to make it their owne although we cannot reach vnto them So much of the faith of infants Here one scruple remaineth to be remooued namely if men of yeares must beleeue and children of beleeuing parents must be faithfull and holy before baptisme what shall baptisme be good for or what profit can it bring to any Answ. First in regard of Gods commandement which Abraham Cornelius Paul beleeuing obeyed without reasoning and so manifested their faith in obedience 2. That such as haue receiued inuisible incorporation into Christs bodie must be also visibly incorporated that whom God tooke for a member of the Church the Church also might accept as one 3. That the grace receiued might be augmented for by the worthy vse of the Sacrament those graces which are weake receiue more encrease faith is incited loue quickned hope confirmed and obedience bettered daily 4. That the partie himselfe may be strengthened and confirmed both in the graces receiued as also in regard of that grace and glorie which he expecteth to receiue in the resurrection both which are more firmely sealed in the Sacrament of baptisme wheras otherwise it would be with men here as in their temporall tenures in which if their leases or indentures want a seale they like their hold much the worse Vse 1. Ministers must deliuer this doctrine plainly and not as we may obserue some who either not vnderstanding it or not willing that others should vnderstand them generally tie a certaine grace to this Sacrament of baptisme but not explaning these two points how and to whome leaue their hearers laid open to many dangerous errors of which I will giue some examples 1. To conceiue of an absolute necessitie of baptisme and hence cruelly and impiously denie vnto Infants dying without it the saluation But we must beware of running backe into this point of Poperie which at this day thrusteth the soules of such babes into a place very neere hell and their bodies out of Christian buriall as they call it into an vnhallowed place and conceiue aright of the point thus As for inward baptisme which is to be within the couenant and regenerated to hold it absolutely necessarie vnto saluation Ioh. 3.5 Except a man be borne againe of the water and the Spirit he can not enter into the kingdome of heauen but as for outward baptisme the seale of the former to hold it necessarie but accidentally as 1. in regard of Gods commandement 2. of our owne weaknes 3. to auoid the danger and appearance of neglect or contempt of so holy an ordinance but to hold it so necessarie as that he that steppeth not ouer this threshold can neuer get into heauen is directly both against the grace of God in the Scriptures which affirme the children of the faithfull to be holy before they come to this baptisme as also the examples of children dead before the eight day the day of their circumcision of men and children for the space of fourtie yeares wanting circumcision in the wildernes of Dauids child dying before the eight day the damnation of which he feared not of the thiefe on the crosse who wanted the outward baptisme although not the inward Surely our Sauiour Christ where he had good occasion maketh no such necessitie of it He that beleeueth and is baptized shall be saued but marke in the opposition he saith not he that beleeueth not and is not baptized shall be condemned but that we should not conceiue of such a needles necessitie he purposely leaueth out the latter clause of the former sentence onely affirming that he that beleeueth not shall be condemned And what an vnequall thing were it that if parents should neglect to bring children seasonably vnto baptisme that the child not offending should for the parents fault be condemned Let vs therefore send backe this cruell opinion to the Papists among whome it was first hatched and better beseemeth Duraeus or some such other hard hearted Papist affirming that God is able to saue infants without baptisme but we know his reuealed will to the contrarie well enough then any Protestant minister among whome it
the 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
prophecie though a false one to flie into the Temple for his life from before his enemies he answered shall such a man as I flie this were neither glorious to God nor honourable to my selfe he set me about this busines and he can and will deliuer me and my selfe am the captaine and set ouer all the people and can I flie who is it that beeing as I am would goe into the Temple to liue the fact then beeing in this and other respects against the law of God and against my conscience I will not for the sauing of my life do it Vse 2. Euery professor of the Gospel beeing drawne much neerer vnto God then the common sort of men must endeauour to walke worthy of God Colos. 1.10 and worthy of the calling to which he is called Eph. 3.1 namely both the generall calling of Christianitie which must be beautified and adorned as also the speciall calling and condition of life vnto which the Lord hath disposed him for euen that must be holily and wisely managed And such force hath this reason drawne from our caller and calling to mooue beleeuing hearts to watchfulnes ouer their waies as that the Apostles most frequently vrge it vpon Christians As where we are commanded to be holy because God is holy to walke in the light as God is light to walke in loue as God is loue to walke in the truth as God is the truth by all which and many moe like precepts what else is enioyned a Christian man but that the life the nature the goodnes and holines of God reuealed in Christ be the example and direction of his life and course for this is the walking worthy of God to which we are exhorted by this argument because he hath called vs 1. Thess. 2.12 And further if we consider vnto what we are called the same place of the Apostle sheweth that we are called to be very neare vnto God walke worthy of him that hath called you to his kingdome and glorie to a kingdome we were indeed farre off alients and Gentils and very despicable without all hope but now are called to participate in another manner of kingdom then that of great King Ahashuerosh to which poore Hester was called And seeing many may be in the court of a Prince and yet some of them abide in baser offices and not many of them glorious or gracious as the Queene and children are God hath called vs to a kingdome and glorie that with the residue of the Church we might become his owne spouse and so partake of his own glorie and maiestie Now how much are such beggars as we called to such aduancements bound to walke worthy of such a condition as to which in Christ we are called 2. Let euery professor consider that the falls of such as are nearer God more dishonour God and more hurt the Church then grosser sinnes of other men and therefore the Lord can lesse beare their falls vncorrected Dauid tooke it more heauily that such as did eate bread at his table should despise him then others further off and that Absolon his owne bowells should seeke his life then that Shemei should raile on him Professors of Christ must thinke that they dip in the same dish with Christ and therefore they of all should be farre from dishonoring him Which one consideration should enforce them the rather both to sorrow for sinne past and breaking off sinnes present as also the preuenting of sinnes for time to come 3. Whereas Salomon saith that the righteous falling before the wicked are as a corrupt well and troubled spring that is they trouble offend and after a sort poyson many let the godly be more carefull to make right steps vnto their feete and the rather in these daies which so much the more call for our watchfulnes by how much the wicked are more ready maliciously to disgrace our profession that before we shall go away vnreprooued they can cast reproaches on vs for well doing yea and for our sakes euen vpon ciuill conuersation often in such as haue no grace neither shew or substance of religion in them And therefore seeing we are so sure to suffer let vs be sure we suffer not as euill doers Not froward Now followeth in the rest of this 7. verse the enumeration of the vices which must be farre remooued from that man who is to be chosen for a Minister that he may be vnblameable and they are fiue in number 1. frowardnes 2. anger 3. wine bibbing 4. contention and fighting a fruit of it 5. couetousnes The first of the fiue is frowardnes The word signifieth one wayward stiffe inflexible stubborne and carrieth with it two properties the one that such a one pleaseth himselfe yea setleth and resteth himselfe wholly in his owne inuention counsell opinion or action the other that waywardly and peeuishly he reiecteth and despiseth others in their opinions and actions an instance of which we haue in Nabal who was so froward as their was no speaking to him so hardned he was against all counsell or perswasion Doctr. Frowardnesse in whomsoeuer is a matter of euill report and such a spot as must not appeare in him who is to be chosen a Minister Reasons 1. It is the mother of errour in life and doctrine yea of strange opinions scismes and heresies themselues and it cannot be otherwise seeing the eare of a selfe conceited person is shut against all counsell without which thoughts come to nought as where many counsellers are is stedfastnes And as euery where almost the wicked man is termed a froward man and a wicked and vngodly heart a froward heart so is it generally true which the wise man obserued that such a froward heart can neuer finde good but euill and woe cleaueth vnto it and therefore Dauid when he would shut the doore of his soule against much euil said a froward heart shall depart from mee I will not know that is affect and act euill 2. Whereas men thinke it a note of learning and wisedom not to yeeld an inch in any opinion they take vp the spirit of God brandeth it with a note of folly and it is no other then the way of the foole which seemeth good in his owne eyes Indeed neither Minister nor ordinarie Christian may be as shaking reeds tossed hither and thither with euery blast of winde but yet is it a wise mans part to heare and trie and not stick to his owne counsell as a man wiser in his owne conceit then seauen men that can giue a reason for there is greater hope of a foole then of such a one 3. There are many necessitudes and occasions betweene the Minister and people he must admonish the inordinate raise with comforts the afflicted restore those that are fallen and set their bones againe tenderly by the spirit of meeknes and priuately encourage those that do well Againe they must consult with him aske him
into admiration to see the gifts giuen them knowing them to be vnlearned Act. 4.13 or else they were most fearce and bloodie enemies as Paul whom the Hebrewes could not beleeue that he was become a Preacher of that truth he had persecuted vntill the Lord gaue further testimonie of him Act. 9.26 3. The matter of this word is an euerlasting truth the Law an eternall rule of righteousnesse as ancient as God himselfe the Gospel an euerlasting Gospel Rev. 14.6 containing promises of eternall truth which shall haue their stabillitie after heauen and earth shall be no more besides such assured articles of faith concerning God in the three persons and the Church of God that if an Angel from heauen should come and teach another doctrine he must be accursed Moreouer such diuine prophecies and predictions together with the exact accomplishments although some hundreths yea thousands of yeares passed betweene as by this one part sufficient euidence may be gathered of the faithfulnesse and steadfastnes of the whole 4. The forme of it which is the conformitie of it with God himselfe maketh it appeare that if God be faithfull this his word must needs also be so in that it resembleth him in his omnipotencie for this power and arme of God neuer returneth in vaine but doth all the worke of it In his wisedome giuing most perfect and sure directions resoluing all doubtfull cases and making wise vnto saluation In his puritie and perfection beeing an vndefiled and perfect law In his omniscience it searcheth the heart discouereth the thoughts deuideth betweene the marrowe and bone Heb. 4.12 In his iudgement acquitting beleeuers to whom it is a sweete sauour of life to life condemning Infidels both here and much more at the last day Ioh. 13.48 In his truth and veritie as here and Coloss. 1.5 it is called the word of truth 5. The ends shew the certaintie and faithfulnes of it it beeing the onely meanes of regeneration 1. Pet. 1.21 of begetting faith Rom. 10. and consequently both of freeing men from hell and damnation and of assuring them of that freedome the onely word that can supplie sound and firme consolation yea setled and assured comfort vnto distressed consciences none of which ends could it euer attaine if it selfe were vnsound and vncertaine Now as it carrieth with it all these grounds so are there without it a nūber more wherby we may confirme the same truth as 1. It is the foundatiō of the church Eph. 2.20 against which if hell gates could euer preuaile the Church were vtterly sunke 2. Hereunto hath the Lord tyed his Church as to an infallible direction to the law and to the testimonie without which there is nothing but errour and wandring ye erre not knowing the Scriptures 3. This truth hath beene aboue all other oppugned by Satan Antichrist heretikes tyrants yet neuer a whit of it was euer diminished Salomons bookes may be lost but not these of the true Salomon Iesus Christ. That the Scriptures were burnt in the Temple and that Ezra composed a newe Scripture is to be reiected as a Iewish fable Ezra might put together parcells of Scripture scattered and compose them into bookes But where were Ezechiel Daniel Zacharie Hagge or what were they doing to suffer all the Scriptures to be lost in their times or where was the watchfull eie of God could it winke or nodde or not see or not preuent the perishing of his word vtterly from the Church 4. This word hath beene so certenly sealed in the hearts of the elect of all ages that where it once was harboured in truth it could neuer be shaken out by any kind of most exquisite torture and torment All which confirme the doctrine propounded most plentifully Obiect But some bookes of the canonicall Scriptures are perished Answ. Many indeede are reckoned but they were either not canonicall or the substance of them is still contained in the canonicall Obiect But if God himselfe had written the whole Scripture as he did the law and had deliuered it to men as he did the tables to Moses then had there beene no doubt of the certaintie of it but it was written by men Ans. Yet is it as certaine as if God had immediately writ it with his owne finger for holy men spake and writ as they were mooued by the holy Ghost not as men but Gods instruments guided by extraordinarie immediate and infallible assistance of the spirit Obiect In 1. Cor. 7.12 Paul saith I speake not the Lord. Ans. The plaine sense in one word is I giue counsell in this case of mariage by collection out of the word of which the word hath not deliuered any expresse lawe and no more can be gathered of it Vse This doctrine is of speciall vse both vnto teachers and hearers vnto teachers it affoardeth a twofold instruction 1. if it be so faithfull a word to hold it fast 2. to hold themselues fast vnto it For the former the teacher must looke that he lay such hold on it as he neuer suffer it to be wrested from him no danger no fauour no power no subtiltie may force him to vnfasten his hold much lesse goe backe and recoile from it or play fast and loose with it or so carrie it as one that would swim betweene two waters but carie it and hold it out as faithfully and constantly as becommeth such a faithfull word Ieremie on this ground that he had a sure word after he had beene smitten and stocked he went not into corners nor behinde the wall to speake the will of him that sent him but as one that had laid faster hold on it in tearmes of defiance and personall application to the stoutest and proudest of them he vttereth with much boldnesse and plainnesse what he had in commission The like we read of Amos against Amaziah The like of the Apostles thorough the Acts and their Epistles and all vpon this ground that the Lord sent them with a faithfull word And if reasons will perswade to this dutie we haue not a fewe For 1. what sound comfort can any Minister finde in life or in death but in beeing found faithfull where was Pauls reioycing towards his death but that he had fought a good fight and had kept the faith 2. This faithfull word was not easily purchased vnto vs but by the blood of many a faithfull man both of Pastors and people shed in our owne and other countries and should the preachers of it esteeme lightly of so precious and so dear a purchase 3. If the Pastor depart or be driuē frō the faithfull word how can his people hold it he is guiltie of all their Apostacie from the faith Let the Pastor receiue such a blowe the sheepe cannot but be smitten 4. Looke on the danger and Gods righteous iudgement on such teachers as esteeme of mens words and writings aboue that is meet in the meane time not embracing this word in the loue of their
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
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
of them 2. That therefore the lyer casteth himselfe into the gulfe of Gods displeasure seeing as he hateth all the workes of the deuill so hath he testified speciall hatred against this A lying tongue is one of the sixe things which the Lord hateth and is abhomination vnto him Prou. 12.22 and therefore doth with them as we do with the things we abhorre either remooueth them out of sight by barring them out of heauen or destroyeth them Psal. 5.6 3. That although that be the greatest plague to haue the face of God set against them here and to be cast from out of his face and blessed presence of ioy hereafter yet there are other inferiour euills not to be contemned which wait at the heeles of this sinne As 1. that it maketh the sinners of this suite iustly hatefull euen vnto men as those who are the maine enemies vnto humane societie which is vpheld by truth and faithfulnes 2. Such deceitfull and fraudulent persons are occasions of the multiplication of oathes and periuries among men for which the land mourneth 3. In themselues it argueth the want of Gods spirit in their hearts who beeing the spirit of truth and light cannot abide to dwell in a heart that is pleased and delighted with nothing more then darkenes and falshood 4. They loose iustly their owne voice and credit and are worthie not to beleeued when they speake truth and men must deale with them as with their father the deuill whose workes they accustome themselues vnto suspect euen the truth from them and not receiue any as from them Now if any receiue not this doctrine he is farre behind the heathen who shall rise in iudgement to condemne him if any acknowledge it as true and yet make no bones of this odious sinne besids that he is condemned of himselfe let him knowe that he shall not escape the sentence of him who will take account of euerie idle much more of euerie lying and deceitfull word Euill beasts This is the second imputation in this testimonie Epimenides calleth the Cretians beasts because of their bruitish conditions and beastly practises and euill beasts because they are not like the creatures who by their creation were ordained and serued for the commodious and comfortable vse of man but such as since the fall rebelliously refuse the Lordship of man and will not be brought vnto tamenes and seruice nay rather are either fierce and cruell against man as Lyons wolues c. or els poisonfull direfull and venemous as the serpent crocodile with such venemous beasts both which sortes are truely called euill beasts not that they are not good in their substance or not verie good in their creation but because they carrie on them the cursed markes of mans rebellion against God beeing thereby subiected vnto vanitie so farre as in stead of that primarie vse and comfort from them man hath iust cause incessantly to feare and often receiueth much euill by meanes of them And what doth the Poet herein other then that which the Scriptures are very frequent in for when men degenerate and by sinne put off the nature of man both God and nature strippe them of the name of men as vnworthie of it because they rather resemble the bruit beasts shrowding many brutish qualities vnder the shape of men The Scripture speaketh expressely that man beeing in honour became like the bruit beasts which perish But wherein standeth this resemblance Ans. By looking into the word of God we shall finde it to stand especially in three things 1. In becomming without vnderstanding and in all the things of God by nature which holy Dauid in one case confessed as ignorant as the verie bruit beast so Ierimie 10.14 affirmeth that now euerie man is a beast in his owne knowledge and Prou. 20.24 How can a man vnderstand his owne way Now hereby who seeth not that hereby men loose the verie thing which maketh them men and distinguish them from the bruites without vnderstanding and that is the minde it selfe whereby onely man was enabled both to see and consider of the things he seeth and seeing the mind without vnderstaÌ„ding is as an eie without sight therfore may he that is destitute of vnderstanding be as truely said to want his minde as hee which lacketh his sight is truely said to haue lost his eyes 2. By giuing vp themselues to be ledde with sensualitie as the bruit beasts and this propertie the Apostle Peter ascribeth to naturall and vngodly men Neither can it be that this should not rise of the former for when men are depriued of vnderstanding iudgement reason as euerie naturall man is in the things of God they must needes be ledde by other guides of lusts appetite sense and sight euen as the beasts are For when the noble part of the minde which should subiect the inferiour powers of the soule vnto it selfe as also guide the motions and actions of men by deliberation counsel iudgement and election is deposed from his regencie the sensitiue appetite which is common to man and beast like a rebellious commons taketh the whole command and carrieth the soule by a blind force vnto any bruitish lust and to whatsoeuer is delectable to the senses Notably doth the Prophet expresse this propertie in the wicked Iewes saying that like fedde horses euerie of them neighed after his neighbours wife 3. By the practise of many beastly and bruitish properties For what properties haue vnregenerate men which are not more beseeming euill and hurtfull beasts then men 1. If we consider the respect betweene God and â—im his heart knoweth no subiection but as was said once of Israel he is as an vnrulie beiffer he knoweth no yoke acknowledgeth no Master lifteth vp his heele against his feeder and careth not for the owner of his fat pasture 2. If we consider naturall men in themselues no beast is so vncleane and foule as they whose filthie hearts are fit for nothing but to be stinking cages and dens for filthie birds and beasts wholly bespotted as the leopards Ier. 13.23 swinish men wallowing in the dirt and mire of sinnefull pleasures and reuolting from euerie good way as dogges to their vomits for so the Apostle tearmed such Iewes as revolted from Christianitie to circumcision Beware of dogges 3. Consider them in respect of their neighbour no euill beast is so cruell and venemous as they in regard of the former the Scriptures ascribe the propertie of the deuill himselfe vnto them calling them ramping and roaring lyons such as Dauid and Christ himselfe had to doe withall Psal. 22.13 such a one was Nero whom Paul had to doe withall 2. Tim. 4.17 God deliuered me out of the mouth of the Lyon And for their savagenes and greedines they are called dogges and wolues Zeph. 3.3 Her Princes are as roaring lyons and her iudges as wolues in the euening which leaue not the bones till the morrowe And for subtiltie and craft
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
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
deserued or good things which we would abuse or els positiue and these either generall and more common as giuen to elect and reprobate such as the gift of tongues learning prophecie miracles c. or more speciall whereby onely they that are to be saued are distinguished As namely that first and eternall grace of election and that second grace whereby such as are elected and giuen to the Sonne are in due time by effectuall vocation iustification and sanctification lead vnto glorie and saluation All these are of his grace whome Peter calleth the God of all grace But there is yet another grace of God which is no gift infused into vs but resideth in God himselfe which is his free fauour and grace by which he loueth and accepteth his elect in Christ his beloued and this is the first and cause of all other subsequent graces Which is both to be distinguished from the former because the Scripture doth alwaies distinguish them in the doctrine of iustification Rom. 11.6 If of grace then not of workes and more plainly chap. 5.15 much more the grace of God and the gift by grace hath abounded to many As also must be applied to this text not only 1. because it is the proper sense of the word in all such places as treat of the iustification of a sinner before God but 2. because the Apostle by mentioning of grace againe secludeth all that prevision of works formerly mentioned which might be motiues vnto God for the bestowing of his grace that all causes and occasions of the free grace of God out of God might be excluded and 3. to free the text from that corruption which by Popish doctrine is fastned vpon it For how doth the Papists wind themselues when they meete with this and such like places that with them they may hold their blasphemous doctrine of iustification by workes and humane satisfactions you shall haue the latter Iesuites affirme the same thing verie confidently with the Apostle that we are iustified freely by his grace as though they were of his minde and of ours and as if no difference were betweene vs in this maine matter which I dare say if we were agreed in we should not long dissent in any matter of great moment but they speake in their owne sence and retaine a tricke of their mentall reservation which both destroyeth the text and ouerthroweth the foundation of religion For 1. by Iustification they meane not that compleat righteousnesse of Iesus Christ which the Lord imputing vnto vs accepteth vs in but a kind of righteousnesse which God putteth into vs to make vs iust which is nothing else but a physicall change of the heart from euill to good or a motion from iniustice to righteousnesse at the first imperfectly begunne and needeth a second iustification to eke it out 2. By Grace they meane nothing lesse then this fauour of God in Christ accepting his elect but certaine gifts of grace bestowed of fauour or habituall graces of faith hope and charitie which are daily perfected by the daily exercise of them And what is this els then to say that we are iustified that is made iust before God by the inherent righteousnes which he bestoweth vpon vs the which righteousnes not of Christ but of our owne infused into vs not imputed vnto vs doth formally iustifie the sinner in the sight of God But this evasion 1. offereth great violence to the text wherein as we haue heard the Apostle opposeth these two grace and good workes as his vsuall manner is in all those places where he handleth this doctrine as in the seat of it and it is to be marked that what the Apostle here calleth grace he giueth three titles vnto it in the former verse all of them without our selues and peculiar vnto God himselfe 1. bountifulnesse 2. loue 3. mercie and not only this place but sundrie such paralel places shew plainely that by grace cannot be meant any thing infused into vs but only a free fauour in God accepting vs as righteous 2. Tim. 1.9 Who hath saued vs and called vs with an holy calling not according to our workes marke by the way that exclusiue but according to his owne purpose and grace giuen vs but when before the world was Let now any man of common sence say whether this grace whereby we are saued be any gift of grace infused vnto vs vnlesse it could be infused before the world was or we were in it Secondly this conceit confoundeth two distinct things namely our iustification and sanctification which the Apostle distinguisheth 1. Cor. 6.11 and Rom. 5. are noted two things which befell vs by Adams sinne 1. the guilt of that sinne 2. the natiue corruption or pronenesse and propensitie to any other sinne as a iust punishment of the former and accordingly he distinctly noteth two things that by the second Adam are restored vnto vs the former is freedome and absolution from that guilt which is our iustification before God and the latter is the repairing of Gods image which is called regeneration which is here imperfect but shall be hereafter raised to that legall righteousnesse from whence we fel implying vnto vs that as we must retaine the distinction betweene the guilt and corruption of sinne so also must we betweene the freedome from the one the other which this popish interpreattion confoundeth Thirdly this interpretation of the phrase by the Romish teachers maketh the iustification of a sinner faile against those two maine rules which in Scripture are ascribed vnto it 1. whereas the righteousnesse of God is made manifest without the law Rom. 3.21 this shall be false for the law reuealeth that righteousnes which is by inherent qualities gifts of grace or the habit of loue 2. whereas the iustification of a sinner is by a righteousnesse which satisfieth the iustice of God such a righteousnesse as this cannot doe so for our best inherent righteousnesse is mingled with corruption is verie imperfect farre from that which the lawe requireth and 〈◊〉 from that which God accepteth who neuer accepteth but such as bring perfect righteousnesse either of their owne or of the Mediators All which I haue propounded for the right interpretation of this phrase because it nippeth in the head all that Popish deuise of iustification by workes so derogatorie to this Apostolicall iustification by grace as they can no sooner be reconciled then can fire and water light and darknesse and that abandoning such tricks of mens braines we might come to conceiue the truth of this fundamentall doctrine as the Scriptures haue taught vs to conceiue of it Doctr. The righteousnesse of a sinner before God is not any qualitie in the beleeuer but that which the Lord imputeth and accepteth through his sonne For 1. the Apostle here speaking of renewing of beleeuers inwardly and in truth yet ascribeth not their righteousnesse thereto but attributeth it wholly vnto grace And if we speake of the righteousnesse of a
commanded not done of faith Answ. No for though both be condemned yet the iudgement of the latter is farre easier and the stripes farre fewer for it is easier for some then for others of them who are all condemned Vse 1. There can therefore be no iustification by workes as the Church of Rome teacheth if they can be onely the fruits of persons alreadie iustified 2. Neuer content thy selfe that thou doest good workes of charitie liberalitie mercie or deuotion publike or priuate vnlesse thou hast a ground in thy selfe that they are fruits of sauing faith which hath purified thy heart and so brought thy person and worke into acceptance for before this time let them seeme in thine eies neuer so bright glistring yet are they no other in Gods then shining darkenesse and beautifull deformities It is not thy honest meaning nor diligent deuotions nor good intents which bring acceptance to a worke but faith working by loue deceiue not thy selfe in that thou hast done that which thou wast commanded for it is the presence or absence of faith that putteth a difference in the same worke done by vertue of the same word Caine offereth sacrifice to the Lord so doth Abel Phineas is zealous for the Lord so is Iehu Peter weepeth for his sinne against Christ so doth Iudas also here is the same worke but not the same acceptance where is the difference now By faith Abel offered a better sacrifice then Caine and if Peters faith had failed so had his fact too as well as Iudases If thou prayest pray in faith beleeue and thou shalt receiue If thou hearest mingle the word with faith else it becommeth vnprofitable and so in other dutyes 3. This sheweth that numbers are vncapable of the doctrine of good works and therefore Ministers must be wise to propound it in the due season of it and first labour in rooting faith in mens hearts these fruits will easily rise Doctr. 2. Professors of the Gospel are aboue all other not only called to the practise of good workes but to be the first and forwardest yea lights and leaders vnto others 1. In regard of their present estate they are the children of their heauenly Father and therefore must resemble him and so walke as they may testifie themselues of this houshold of faith for what a dishonour were it to their high calling to be exceeded and outstripped of Infidells They are Gods workmanship created in Iesus Christ vnto good workes They haue receiued the spirit of grace which onely can make them fruitfull as good trees laden with the fruits of righteousnesse They are inlightened in the knowledge of Iesus Christ wherein it were a shame to be either idle or vnfruitfull and not to shine out as the lights of the world in holding forth the word of life in all godly conuersation Secondly that such as beleeue may be blamelesse and so put to silence the ignorance of foolish men for this is Satans olde policie whereby in all ages he hath turned away the hearts of many from the truth and whereof though he be discouered he disarmeth not himselfe at this day that when the Apostles themselues and the teachers in the Church succeeding them deliuered the truth of the doctrine of iustification by faith alone without the workes of the Law he would alwaies thrust in some professors into the Church that vpon this occasion did ruine the grace of God into wantonnesse and then raise a generall slaunder of the doctrine as though it were onely a doctrine of libertie euen as at this day the Papists slaunder vs as enemies to good works onely because we thrust them out of Christs chaire Now to auoid this ordinarie scandall the professors of this same doctrine must especially for the honour of God and his Gospel and their profession of it be carefull to become patterns in their liues of the faith they doe professe The fruit whereof shall extend it selfe yet further then the stopping of the enemies mouth euen to the winning of them or others that are yet without who by such godly conuersation shall be by little and little enclined to like the word and so be conuerted to the profession and practise of it at the length Nay this fruit is not onely reaped by others without but no small benefit redoundeth to the professors themselues who hereby make their owne election sure and iustifie to themselues and others that faith which iustifieth them before God 3. The danger of the neglect of this dutie vrgeth it he that knoweth his masters will and doth it not shall be beaten with moe stripes Tribulation and anguish shall be to euery sinner first to the Iew and then to the Gentile Why first to the Iewe because they were the professed people of God professors of the law possessors of the oracles hearers of the Prophets but despisers of the meanes of saluation they therefore shall be first and heauiest iudged Vse 1. If we professe our selues by faith to be set into Christ we may examine the truth of it hereby that then we cannot but be fruitfull trees of righteousnes beeing remooued into so sound a stocke and fruitfull a soile Whosoeuer then are not much and often in the workes of godlines loue and mercie may well suspect their estate 2. Whatsoeuer things are honest pure iust and of good report let beleeuers thinke on these things let them thinke that such precepts belong properly to them it beeing a truth that all exhortations in Scripture are first and directly made to those who in some measure are freed to acceptable thogh not full performance of the same whereby let beleeuers prouoke themselues to more diligence seeing vnbeleeuers cannot tell what way to beginne in them 3. Carrie a diligent eye and watch ouer thy life and euery action of it before thou entrest into any action examine whether it will glorifie God and dignifie thy profession or expose it to contempt and make that holy way euill spoken of 4. Watch opportunities to do good take them when they are offred before they slippe thee yea seeke them that thou maist euer haue something between thy hands to glorifie God and his Gospel withal 5. Craue wisedom at the hands of God wait at her gates heare counsell from her mouth lay vp the rules of the word for the ordering of thy heart and life thus shalt thou be able not onely to passe euerie day more innocently then other but become also a clearer patterne of weldoing and more conformable to this rule of our holy Apostle But how may Christ come and find a number of lazie Christians in his vinyard to whom he may say why stand ye idle all day long why did you not promise me you would goe into my vineyard work and do ye not or are you in so goodly a field and can you want worke haue yee done all your husbandrie about home in your own hearts
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
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
performed more miracles then Christ and all his Apostles and was farre greater then Iohn Baptist we could not auoid but be heretikes indeed because these and a number such are contradictory to the canon of the Scriptures reuerse the foundation of religion and yet are obstinatly defended by them And further let men see hence how inconsideratly they cast the names of old heretiques to the blemishing of the liues and waies of many godly and worthy men as when Christian and religious men are tearmed by the name of Puritans an auncient sect of heretikes with whom these haue but small acquaintance The like may we say of that reproachfull title of Scismatikes who quickly degenerate into heretikes who rent the coate of Christ and make division in the Church sometimes for some opinion but more vsually about some orderly rites and ceremonies in the Church Now then to challenge men of scisme 1. the Church must be prooued to agree and to haue the vnitie of truth both for doctrine and rites 2. men must be conuinced by the word that the doctrine is the wholsome word and the rites and ceremonies are edifying orderly inoffensiue and not superstitious Obiect But some are so peeuish they will neuer be conuinced and satisfied Answ. The reason hereof seemes to be because the Church is sometimes a partie in such a question and therefore it were wisedome to bring vpon such parties the iudgement of other reformed Churches to make vp such a conuiction And then when all such good meanes are vsed if men separate from the Church let them lie iustly vnder the reproach of their sin But farre be it that euery one who carrieth a diuerse iudgement concerning some rites in the Church wherein he liues should presently become a scismatike for such a one may still cleaue in heart in affection and in personall presence vnto the Church and be farre from interrupting the vnitie of the Church Yea farre be it that euery departure from those that call themselues the Church yea in maine points of doctrine should be scisme Were Elias and Elizeus Scismatikes because they departed from Ieroboams worship were our Sauiour Christ and his Apostles scismatikes in departing from the doctrines of the Pharisies and Saduces No it was Ieroboam it was the Preists and Pharisies who pretended themselues to be the Church departing from the truth and so from the true vnitie that were the authors of Scisme herein And so for rites how can we stoppe a Papists mouth if we shall say that those men who depart from rites tending to the weakning of faith and doctrine or offensiue and superstitious are presently to be ranked amongst Scismatikes for haue not we our selues thus departed from an hundred Romish ceremonies and yet we say they are the authors of Scisme therein Let this rectifie our iudgements and keepe vs from rash censures in matters so capitall and so difficult If any Catholike spirit will still reproach vs as Scismatikes surely we will reioyce herein that we are not of them whose canon hath taught vs that if Christ and his Apostles would not subscribe to all their decrees they should escape no other tearmes but be reputed Scismatikes at the least if not burnt for heretikes Secondly note that there haue bin and shall be to the end heresies in the Church Christ was no sooner ascended but that blessed doctrine of his euen while the Apostles yet liued was oppugned by heretikes which seemeth to be the ground of this precept Nay no sooner was there a Church but heresie the disease and corruption of it beganne to discouer it self and truth gaâ—e only the start was before heresie yea the â—aâ—es came vp with the good seed in the feild of the Lord. The reasons of this doctrine are First so long as the causes of heresie remaine it selfe must needs continue but the causes shall be and euer haue bin in the Church and these are ignorance of God pride of heart selfe conceit ouerweening of gifts want of loue to Christ and his truth Satans mallice ambition couetousnesse flattery and many moe in a word so long as there is a mixture between good and badde there will be a fight between them Secondly the Lord in his prouidence suffereth false prophets and heretikes to rise vp among his people to prooue try them whether they will cleaue vnto him or no Deut. 13.3 they are the Lords fanne brought into his floaâ—e to separate betweene the faithfull and vnfaithfull whereby the wicked fall off as beeing thrust away from the Lord vers 7. and the godly who are by Satan and his instruments accused to be hypocrites are manifested â—ound at the heart and faithfull to the ende So the Apostle 1. Cor. 11.19 There must be heresies that those who are approoued of God may be knowne he saith not it is possible but necessarie that heresies be as fire to trie and purge the gold Thirdly the Lord in his iustice punisheth by such the contempt of his truth and the careles and vnaffected intertainement of his word For iustly are men who will not receiue the truth in the loue of it giuen ouer to strong delusions in the beleeuing of lies If Christ and his Gospel cannot be receiued Antichrist when he commeth with all lying wonders and preuailing errors shall If the truth in Michas mouth be contemned 400. false Prophets shall preuaile with their lie So haue we seene that where a faithfull Pastor hath beene lightly set by the Lord hath one way or other remooued him and after his departure sent in some grieuous wolfe or other that hath not spared the flocke Fourthly the wisdome of God permitteth it for although it seeme to poison vtterly destroy the truth yet indeede he turneth it to the clearing and confirming of it it beeing an occasion that the truth is further sifted into that as sparkles issue out of the striking of two flints together so the truth discussed and disputed becommeth more lightsome and more victorious yea the gold commeth no brighter out of the fire then the truth out of the triall of opposition and contradiction Vse 1. Whensoeuer Sathan according to his accustomed mallice against sinceritie stirreth vp any troubles to stay the course of the Gospel to obscure the shining brightnesse of Gods glorie and to bring confusion into the most wise orders and ordinances of God then the Lord so ouerruleth the matter as that he alwaies bringeth light out of darkenes glorifieth himselfe purgeth his floare prooueth his people quickneth their zeale and traineth them in humilitie and obedience Let vs not then be discouraged if our eyes see many trials and in them many fall off if we see the truth oppugned doctrines of libertie broached backed and zealously maintained for surely although the Lord herein may iustly correct our manifest contempt of the truth yet can he not nor will forget his owne glorie 2. We ought to be so farre from troubling or hindring
deeds denie him but this is not that which is in our question which is of diuersitie in religion and not of infidelitie or hypocrisie where the same religion is professed the former is a barre of marriage but not the latter Obiect But then you will say that such marriages made ought to be dissoluedâ— I answer 1. that marriage is an externall thing and properly hindereth not faith and saluation of it selfe and 2. that it is not against christianitie to keepe contracts made with Turks and heathen 3. Besides in the Apostles dayes the faithfull beeing married to an infidell he was not to put her away 1. Cor. 7.12 if she would abide with him But as M. Zanchius after he had learnedly discussed this question and propounded reasons out of the Scriptures Fathers Councels and ciuill lawe that such mariages ought to be disanulled yet doubtfully leaueth it to the iudgement of the Church so will not I be too bold in defining this great question Vers. 11. Knowing that he that is such is peruerted and sinneth beeing damned of his owne selfe Hauing in the former verse shewed both the persons to be proceeded against called heretikes and the manner of proceeding against them namely after once or twice admonition to auoid them Now in this verse our Apostle discendeth to giue some reasons of this seueritie which are two in number First he is such a one as is subuerted or turned off the foundation Secondly he wittingly and willingly spurneth against the knowne truth sparkling and shining in his conscience and therefore is remedilesse and desperatly incurable For the former By beeing peruerted or turned off the foundation is not to be meant any falling off from the foundation of Gods election which abideth so sure as that not any one of Gods elect shall euer fall away as Hymencus and Philetus did but a falling off from some fundamentall points of Christian religion held and maintained by the Church whereof this partie yet seemeth a member As for example The maine foundation aymed at in the writings of the Prophets and Apostles is to teach that Iesus Christ God and man is the alone and perfect Sauiour of his Church and whosoeuer teacheth or holdeth any doctrine tending to ouerthrowe either of his natures or anie of his offices he is truely said to be turned off that foundation Againe the maine grounds of all our religion for matter either of faith or manners are the commandements of the law and promises of the Gospel and whosoeuer either directly or by direct consequent ouerthroweth any of the commandements of God or articles of our faith he is truly said to be turned off the foundation Now this cannot euery error in religion doe For to keepe our Apostles allegorie comparing the profession of religion to the building of a great house some errors are lesser and as it were besides the foundation such as may be thought as the breaking downe of some window some greater as the breaking downe of some side of the house and yet the house standeth although much defaced But some are such as ouerturne the whole house and rase the verie foundations of all such as is the doctrine of iustification by workes which point alone putteth men quite out of their estate in Christ and shutteth them out of the kingdome of heauen Gal. 5.2.4 Whence might be obserued how needfull a thing it is for euery one to be well grounded in points of Catechisme which is a thing most dangerously neglected by the most and beeing so grounded to looke well to themselues least they be turned off from them and so depart from the holy commandements for thus the end of such would be far worse then the beginning But we will come to the latter degree of this sinne Hee sinneth beeing damned of himselfe that is he wilfully sinneth or addeth sinne to sinne not only by maintaining an errour but 1. against the light of the word shining in his conscience 2. against the wholesome admonition of his faithfull pastor yea and of the whole Church the voice of which he will not heare 3. euen against besides other convictions that of his owne conscience whereby he is resolued to take part with the wickednesse of his heart and persist an heretike in his heresie This man if he had no other iudge is iudged and condemned of himselfe and sheweth that he is damned of himselfe Obiect But there is no man so monstrous and gracelesse that will persist in error against the light of his conscience Answ. Yes and this commeth partly by the naturall impuritie of conscience which can excuse not only intentions vnwarrantable but euen sinnes committed against the law As in the young man Mar. 10.20 who boasted that he though he had liued in the breach of all had kept all the commandements from his youth and 2. partly by the increase of that corruption through a sencelesse numbednesse and vnfeelingnes which springeth from a custome of sinne and 3. especially by the iust iudgement of God who striketh them with a reprobate sence by withdrawing euen the very light of nature from those who would faine put it out or deteine it in vnrighteousnesse and by deliuering them vp to strong delusions that they might beleeue lies who would not embrace the truth in the loue of it Now he that is such a wilfull offender and knowne so to be must be auoided But it is hard will some say to know any man thus to sinne Answ. Because we speake not now of the iudgement of certaintie which is proper to God whereby he alone can iudge of the finall estate of a man but only of the iudgement of humane wisedome which is giuen to the Church who iudgeth only for the present by the present fruits it is not so hard to doe for such a man hath beene brought to conference to the tryall of the Scriptures to the analogie of faith and to the admonition of the Church by which his reasons haue bin refelled his iudgement informed his conscience conuinced himselfe forewarned of his danger but he obstinately hath refused all these good meanes and persisteth in his error Where note 1. What patience the Lord vseth in his iust proceedings euen against the worst men whom he will not haue condemned nor cast out of the Church vpon suspicions or surmises no nor presently after an open sinne is committed but their must be a time between wherein the Church must rightly informe her selfe that she may know the nature and degree of the sinne before she turne her to any censure or sentence Yea and further the sinne beeing apparant she must not reiect any till all good meanes of reclaiming haue beene in vaine vsed Which may teach vs that to heape or hasten excommunications ipso facto or as it is often before the partie can come to the knowledge or suspition of any such proceeding is to swarue from the rules of the word and those weightie
566 Euill speaking ranged into the sundry ranks of it 567 Meanes to avoide euill speaking in 5. rules 571 Cases wherein a man may contend and strike 5. 573 Rules to avoide the sinne of Quarelling 5. 577 The fruits of Christian equitie 4. 579 Necessiâ—ie of Christian equitie in sundrie points 581 Three things in the description of Christian meekensse 584 The vse of Christian meekenesse in three points 586 Motiues to meeknesse 3. 587 Notes to discerne the change of a mans selfe by 592 The corruption of the minde standeth in 3 degrees 594 Foure main properties of folly most natural to the naturall man 597 The deceit of the heart putteth forth it selfe in sundry vngodly practises 602 Fiue seueral sorts of men in seuerall paths and neuer one of them in the right 605 Grounds out of Scripture against the Popish doctrine of freewill 5. 613 Notes to trie a mans present happinesse by 632 Essentiall parts of a Sacrament three 639 Baptsme the lauer of regeneration fowre wayes 641 Baptisme hath 4. vses in them that beleeue alreadie 644 The congregation must stay the Baptisme for fowre reasons 647 Sixe things considered in the description of regeneration 648 Notes to trâ—e the truth of our regeneration 5. 656 Graces of the spirit compared to waters in three things 658 The spirit is said to be powred out in three respects 658 Of barrennes of heart three maine causes 663 Sundrie consolations to those that are heires of life 677 Rules to helpe vs to forwardnesse in good works 5. 687 People that come to heare the word must pray for 4. things 691 Vses of Genealogies in the Scriptures 694 Reason to auoide curiositie in Gods matters 4. 699 To make an heretike 3. things required 701 Meanes to avoide heresie 5. 705 Two degrees of Excommunication 707 Excommunication how far it stretcheth in 4. points 709 Reasons why we are to avoide excommunicate persons 710 Excommunication must not be inflicted for trifles 4. reasons 713 Gods children must imitate their heauenly Father in vsing great patience euen to the worst for 4. reas 721 Open and obstinate sinners must be avoided for fowre reas 722 The benefit of a good conscience in 5. particulars 725 Non residencie condemned by many reasons 727 Faith doth fiue things to the producing of a good worke 734 Many necessarie vses of good workes referred to their seuerall heads 736 Conditions of Christian fruitfulnes 5. 740 Reasons to prouoke Christians to fruitfulnesse 4. 741 Lets and hinderances of fruitfulnes 743 The ordinarie salutation added to euerie Epistle for 5. reasons 750 An other briefe Table of the most of the Questions resolued in this Commentarie HOw and why Pauls name was changed 3 Why Pauls name is prefixed before his Epistles 5 How farre a man is bound to set his name to his writings 5 How a man may knowe that he hath faith 15 How could God promise any thing before the world began 30 Whether God can change his will 33 Whether there he chance or fortune 45 How Christ is a Lord seeing he is euery where called a seruant 68 How Christ is called a Sauiour seeing the Father and holy Ghost saue also and we reade of sundrie other Sauiours 69 Whether the wicked haue more peace then the godly 73 What power Titus had to redresse disorders in Creta 78 What and wherein consists the difference betweene Ciuil and Ecclesiasticall power 79 How it is in the power of ministers to haue faitâ—full children 109 Why in the care of the family the first precept concerneth the children and not the wife ibid. How far anger is forbidden in a Minister 134 How farre it is lawfull or vnlawfull for a Minister to vse wine 140 Whether good men onely must be loued and not euill 168 Whether the Scriptures be perfect without tradition 190 Whether the Scriptures be obscure 192 How false teachers vse to deceiue mens minds 209 How may the mouths of heretikes bee stopped 220 Whether a man can be saued that erreth in a fundamentall point 225 Why God suffereth seducers among his people 228 Why Paul calleth Epimenides a Prophet 235 How the Prophets of God were distinguished from those of the Gentiles 236 How the knowledge of God is ascribed vnto the natural man 239 How farre we may alleadge humane testimonies in sermons 242 Whether any kind of lie be lawfull 246 What are meant by Iewish fables 271 Who are meant in the scriptures by pure persons 281 How any thing may be said to be pure or impure 287 How all things are pure to the pure 291 Whether recusant Papists may be compelled to Church seeing it doth offend theÌ„ 293 Whether a man with safe conscience may eat flesh at times prohibited by the Magistrate 294 Whether can any Magistrate make lawes to bind conscience ibid. How we can stand to our Christian libertie if we suffer the Magistrate 〈◊〉 restraine vs in it ibid. Whether a man may pray for more wealth then necessaries 303 How any Minister may attaine the ende of his calling 334 Why it is no needeesse precept to exhort younger women to loue their husbaands and children 376 Whether the wife may dispose of her husbands goods without his consent 399 How may a man carrie himselfe that the word of God be not euill spoken of 402 How seruants must please their masters yet not be man pleasers 426 How farre Christ is said to die and giue himselfe for all men 507 How the short death of Christ could free from infinite and eternall euills 510 Whether Magistracy be now lawful against Anabaptists 545 Whether Mordecai did wel in denying Haman reuerence 553 Whether Naboth did lawfully denie king Ahab his vineyard ibid. Whether the people might warrantably resist Saul in rescuing IonathaÌ„ his sonne from death 554 Whether Ioab did well in numbring the people at Dauids commandement ibid. Whether hee did well in slaying Absolon against his commandement ibid. How God can be said to be so good and a louer of man seeing so many vessells are prepared to destruction 624 How we can be said to be saued already seeing we carry about vs the body of sinne and death 628 Whether grace 〈◊〉 tied to the sacrament 640 What is the â—aith of infants 643 Whether the water in baptisme carrieh in it a 〈◊〉 and efficacy of washing the 〈◊〉 where Bellarmines instances are examined 650 What is meant by iustification and what by grace in the controuersie betweene the Papists and vs. 665.666 c. How faith is said to iustifie vs. 671 Whether there be any teachers among vs that teach any thing saue the truth 690 How the Apostle condemneth genealogies of which is such necessarie vse in the Scriptures 694 Whether priuate Christians may avoide an open notorious sinner before the Church hath cast him out or what tâ—ey must do in this case whilest the church winketh at such a one 712 Whether heretikes may be put to death seeing the Apostle onely commandeth to auoide them ibid.