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
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
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
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
yee euen compelled me Others doe it because their loue to the ordinance of God doth constraine them others considering how the world was drowned for despising Noah and his Ministerie and how God departed from his owne Cittie and house at Ierusalem because they despised his Prophets and mocked his messengers and fearing least the like befall our Church and land for the same sinne most profitably and iustly both by word and writing magnifie this function If men were like the Galatians who would haue plucked out their eies for Paul and receiued him like an angel yea and Christ himselfe if men would know them that labour in word and doctrine among them to haue them in singular loue for their workes sake then where we labour to magnifie we would and might endeauour to abase our selues and become weake to the weake and all things to all men but to free Gods ordinance from contempt we may and must challenge such titles as the Lord hath honoured vs withall who hath for our incouragement stiled vs by the stewards of his house disposers of his secrets disbursers of his treasures keepers of his keyes and seale secretaries embassadors angels v. 4. To Titus my naturall sonne according to the common faith Hauing spoken of the person saluting whose high calling hath hitherto detained vs Now are we come to the person saluted and so afterward are to proceede to the forme of the salutation it selfe both of them beeing contained in this 4. ver The person saluted to whom the Epistle was written is described 1. by his name Titus 2. by a title of relation My sonne according to the common faith 3. by the adiunct of his sinceritie my naturall sonne First for the name It sheweth him to be an heathen or Gentile born by nation a Grecian Gal. 2.3 of heathen parents and education for at this time he was vncircumcised and it is probable that he remained so vnto his death yet such a one as was without God in the world without Christ without hope is begotten by the Gospell not onely to be a beleeuer but to sinceritie in the faith and thus he becommeth a true Titus that is truely honourable yea so farre honoured as that he was a chiefe pillar and instrument in the Church and much employed in the Churches affaires by the Apostles themselues What an vndeuided companion of Pauls he was in his peregrinations and trauells appeareth Gal. 2.1 what great delight Paul had in him 2. Cor. 7.6 how he vsed him as a Legate vnto diuerse Churches and betrusted him with the gathering of the almes for the poore Christians in Iudea 2. Cor. 8.6.16 how he graceth him with the title of a companion and a fellow-helper in the Lords businesse v. 23. yea he vouchsafeth him the title of a brother 2. Cor. 2.13 nay more of that which is much nearer euen of a sonne in this place Doctr. Note hence the freedome and power of Gods calling to grace For what merit or dignitie what workes of preparation appeared in Titus beeing of heathen parents countrie and education whereby hee should be raised to such seruices so neere vnto God or what worthines was in Paul himselfe he was indeede an Hebrew of the Hebrewes circumcised the eight day of the tribe of Beniamin brought vp at Gamaliels feete and a great scholler but by all this he was armed to wast the Church and he acknowledged himselfe such a tyrant and persecutor of the Church of God as that he was vnworthy to be an Apostle and beeing one he was in that regard the least of them all 1. Cor. 15.9 and for the latter the power of Gods grace breaketh through the strongest opposition euen Gentilisme and Paganisme it selfe yea he whose honour it is to produce light out of darkenesse and quicken the dead doth often where sinne hath abounded make grace abound much more and of the greatest and notorious sinners raise vp such speciall instruments of his glorie as shall strippe and goe beyond a number that haue alwaies liued more ciuilly then they before their calling Vse 1. Hence is confuted all that Popish doctrine concerning workes of preparation and disposition before grace and of merit and supererrogation after Gods grace is free not mans will his mercie is mans merit 2. Consider thy owne basenesse and indignitie before thy conuersion to be humbled by it yet let not Satan goe beyond thee in it He will be alleadging against thy faith after this manner Would God shew mercie on thee who wert so desperately drowned in thy sinne or can thy calling be sound who so long a time didst fight against the truth here thou hast answer for thy selfe I was neuer worse though I was as ill as an heathen and Publican I was not worse then a blasphemer or a persecutor yet God had mercie for such and soundly called such and why not for me But he will obiect further Indeede if thou hadst liued a ciuill life and not haue beene so outragious and desperate in thy sinfull course there had beene more hope of thee as of one who wert not farre frō the kingdome of heauen but the case was not so with thee To which thou maist truely answer That there is no more disposition to grace in a meere ciuill man then in the most profane person although there be some more restraint of corruption in the one then in the other nay for most part there is lesse hope of such then of greater sinners for they are often hindred from seeing the truth of their estate by reason of their ciuill vertues and by comparing themselues with men notoriously wicked conclude with the Pharisie themselues to be in good case for they are not thus or as that man who is an open inordinate person whereas the other are more easily convinced in their owne consciences and are sooner brought to say with the Publican Lord be mercifull and so goe away more iustified yea and much more may be added hereunto namely that there is much more hope of great sinners then of many who haue not onely ciuilitie but a shew of religion and want the power and life of it of whom the speach of Christ is true that Publicans and harlots shall goe into life before them The seauen deuills in Marie Magdalen resisted not her conuersion so much as their conceit doth theirs who thinke that all deuils are cast out if Belzebub the prince of the deuils do not discouer himselfe greater hope there is of the cold Laodicean then of the luke-warme and experience and good reason from the Scriptures teacheth that such as haue beene before their conuersion either more outragious in their sinne or zealous against the truth when as once their change came haue prooued farre more eminent instruments of Gods glorie then such as before their change neuer so highly dishonoured him both because those affections which were so violent in sinne are turned in their vehemencie against sinne as also because the
hearts God giues them ouer to beleeue and broach doctrines besides the word all their learning hindreth not nay rather armeth them to sticke fast to falshood and errors and to defend doctrines of much loosenesse and libertie Especially the iudgement of God is come vpon the Romish Church to the vttermost who because they lay this for a ground of their doctrine that this word is not of it selfe faithfull and certaine vnlesse the Church and Councels and the Pope authorize it to mens consciences and that any other word thrust vpon the Church by the former authoritie is euery whit as faithfull as this hence is their whole religion a mysterie of iniquitie and delusion hence comes in intercession of Saints worship of images prayer to and for the dead pilgrimages here purgatorie hereafter reuelations masses bread-worshippe propitiatorie sacrifices mixture of Moses and Christ which is a doctrine cutting them off from Christ who haue before cut off the authoritie and credit of the Scriptures which are the word of Christ which fearefull iudgement let it mooue euerie Timothie and Titus carefully to keepe the worthie thing which is committed vnto them 2. Euerie Minister is taught hence to hold him vnto this faithfull word for so he shall deliuer not things doubtfull and vncertaine but such as men may leane vnto rest and as we say write vpon And this is insinuated by our Apostle that that is a faithfull ministerie which holdeth it selfe vnto a faithfull word such as is the sure anchor of mens soules against which hell gates cannot preuaile Such was the ministerie of the true Prophets Ieremie saith of a truth the Lord hath sent me and bidden me speake these things of the Apostles who deliuered such things as they receiued of the Lord and commanded vs that if an angel from heauen or a deuill from hell should bring not a contrarie but a diuerse doctrine from that to hold him accursed yea of the Sonne of God himselfe who said my word is not mine but my fathers What horrible blasphemie then is daily practised in the Popish Churches whose teachers calling these faithfull words a nose of waxe send men to dumbe idols the teachers of vanities and lies yea to Apocryphall writers to fathers councels Bishops and Popes as though the Scriptures had lost all their faithfulnesse or as though the canons decrees summes and sentences of men were more stable then that eternall truth that shall out-last heauen and earth Was this a faithfull word in Pauls time and is it not so still doth the sonne of the eternall father pronounce of his fathers word that it is not onely true but truth it selfe and that not one iot of it can passe or faile and is it any other then the voice of Antichrist which shall say that it is no certaine word at least to me vnlesse the Church say so Shall the spirit of God call it a sure word of the Prophets and Apostles and a word of truth and shall we heare a wicked and lying spirit come out of hell and say that this stabilitie and truth dependeth vpon man whereas let God be true and euerie man a lyar and that if those men whom they tearme the Church change their minds or any sense in the Scripture so doth the holy Ghost also Let these owles flie the light of the Scriptures as such as loue to liue in darkenes carnall religion must haue carnall props like lips like lettice we say and such a Church such lawes As for vs let vs as it standeth vs in hand hold vs vnto this faithful word and not in stead of it deliuer the vnfaithfull words of men whether Philosophers or fathers or schoole-men And is it not good reason that we should be tied to this word when euen the Prophets and Apostles were Isai must take a role and write and binde the testimonie and seale the lawe among the disciples the commandement to Ieremie was preach the words that I shall tell thee In the newe Testament they must heare Moses and the Prophets Paul was separated to preach that Gospeâ— which was promised before by the Prophets and accordingly he witnessed that he spake nothing besides the things foretold by the Prophets Againe what ministeriall worke is it which this word doth not most naturally and happily effect for this is a sure instrument to beget faith Ioh. 17.20 and to confirme it Act. 15.32 to conuert soules Psal. 19.7 and to saue soules Iam. 1.22 Now vnto hearers this doctrine affoardeth also speciall vse of instruction 1. If it be so faithfull a word euerie man must attend vnto it 2. Pet. 1.19 we haue a surer word to which yee doe well that yee attend 2. To lay vp this word surely as beeing the sure euidence of thy saluation and of thy heauenly inheritance among the Saints Men locke vp their euidences or convaiances of land in sure and safe places delight often to read in them suffer no man to cousen them of them whatsoeuer casualtie come these are by all meanes possible safegarded and shall any man carelesly neglect such an euidence as this is without which he hath no assurance of saluation nor the tenure out of his idle conceit of one foote in heauen a lame man if he hold not fast his staffe falleth and whosoeuer looseth his part in the word looseth his part in heauen 3. Here is a ground of thankfulnesse in that the Lord hath not onely vouchsafed vs life and glorie and immortalitie when we were dead and when nothing could be added to our miserie but hath also giuen vs such a constant guid and direction therunto we might either haue groped after him in palbable darknes or haue had such direction as might haue affoarded vs lesse assurance and comfort but now beleeuers knowe assuredly that they were loued of the father before the foundation of the world and out of that loue chosen vnto life that the Sonne was sent to ransome them from sinne and present them iust before his Father that his spirit is sent out to regenerate them and to further and finish their sanctification that by his prouidence they are supplied in all their good that by his power they are protected from all their euills He might haue brought vs to heauen and neuer haue let vs know any of these comforts in earth yet would he not so slenderly leaue his Church but as our Sauiour noteth he hath spoken and written this word that our ioy might be more full which is one generall vse of the whole word of God Now what can we doe lesse then in way of thankfulnes 1. yeeld vp our selues to be directed by this faithfull word 2. Beleeue it in whatsoeuer it commandeth threatneth or promiseth in that it is such a faithfull word and hereby we set also our seale vnto it 3. Constantly cleaue vnto it in life and in death and not to be so foolish as
of Scripture ioyneth these two together What ones were the false Prophets and false teachers which should bring in damnable heresies but such as should liue in the lust of vncleannes and liue as bruit beasts led with sensualitie and what manner of persons were they that like Iannes and Iambres should resist the truth but men of corrupt mindes wholly giuen vp to liue in their lusts and not so onely but reprobate concerning the faith such as depraued the doctrine of faith and the pure veritie of God to their owne lewd affections And if we looke vpon particular persons was not this the reason why Elimas resisted Paul and Barnabas and sought to turne away Sergius Paulus the deputie from the faith because he was full of vnrighteousnesse and therefore he could not cease to peruert the straight waies of God And why did not Diotrephes receiue the Apostles and their doctrine professing himselfe a Minister among them Iohn giues the reason because he loued preheminence which neither they nor their doctrine could affoard him Vse 1. Neuer make any Minister the rule of truth seeing error in life from which none is exempted may breed error in Doctrine but reade with diligence the holy Scriptures whereby thou maist be able to discerne after triall betweene truth and falshood and accept it for it selfe 2. Meruaile not much if thou seest many Ministers resist the truth for many in all ages are disobedient and no meane ones that hate to be instructed themselues contradict the truth and in stead of building hinder the building of the Church as Sanballat and Tobiah the walles of Ierusalem yea one Ieremie had Pashur and all the Preists against him Christ himselfe had Annas Caiphas Scribes Pharises people and all against him and who were they but such as neither entred themselues into the kingdome of heauen nor would suffer others nay rather marke the point that is resisted whether it fight against any of their lusts thou mightest haue seene 400. Prophets against one Micha thou mightest haue seene in Queene Maries time all the Preists and Clergie that durst be seene resisting and ouerthrowing all the foundation of religion and condemning to death and executing whosoeuer durst mute against theÌ„ there is a Synagogue of Satan as well as a Church of God and consequently many Ministers of Sathan as well as Ministers of Christ. 3. Whoâ—â—euer would know and be preserued in the truth must learne to yeeld obedience vnto it for this is a speciall meanes Ioh. 7.17 If any man will do his will he shall know of my doctrine whether it be of God or I speake of my selfe Vaine talkars Doct. Preachers who themselues are disobedient vnto the word for most part become in their Ministerie no better then vaine talkars 1. In regard of themselues beeing vaine glorious persons affect applause rather then godly edifying which is a most vaine thing 2. In respect of their labour which is all in vaine neuer attaining the end and right scope of the preaching of the Gospel vnto saluation for he that soweth vanitie what else can he looke to reape 3. In regard of the hearers who also spend their paines in vaine they heare a great noise and pompe of words and a glorious shew of humane wisedome which may rap the simple into admiration but they are left without reformation their eare is perhaps a little tickled but their hearts remaine vntouched neither are their soules soundly instructed nor fed with knowledge but they go away as wise as they came These Paul calleth vain talkars and vain ianglers 1. Tim 1.6 and againe profane and vaine bablers and that iustly 1. Because their puft discourses proceed from the profanes of their hearts 2. They are as strange fire from the Lords Altar opposed to that which the Lord hath sanctified to the saluation of his people 3. They are so farre from the edifying of the Church that they cause men to encrease vnto more vngodlynes and profanes Vse 1 Note the difference betweene these and godly Pastors which are according to Gods heart these feed Gods people with wisedome and vnderstanding the other with vanitie and winde these as they haue their gifts and calling from God so they speake euery word from him and for him the other like the Deuils cooks are euer blending with the truth that it may neuer be purely tasted and like vntrustie solliciters speake one word for God and two for themselues these bring meate in their mouthes which though it be course and serued in great simplicitie like Daniels dyet which was but water and pulse yet because it is Gods allowance it goeth with a blessing which maketh the children of god thriue by it the other serue vp more curiously cooked dishes with greater state and ostentation of humane learning and eloquence but for want of nourishable meat in all this varietie the soules of Gods people are kept thinne and leane and rise and depart such banquets without any great saturitie Now if any would shewe himselfe a true Pastor sent from God let him ayme at these two things 1. Gods glorie not his owne for to seek himselfe is a note of a false teacher see Ioh. 7.18 2. the raising of the Church vnto heauen and not himselfe in earth Rom. 10.1 his hearts desire must be that Israel may be saued he must desire to fal so that his people may be raised to heauen Rom. 9.3 2. Note hence a difference betweene the Apostles iudgement and the iudgements of many inconsiderate men Men account such preachers vaine talkers that apply the word home to euerie wholesome vse and the more dexteritie a man hath in this excellent gift the more liable is he to this imputation whereas indeed here we are taught an other lesson that those whose doctrine vanisheth away without building on the foundation such as come preparedly to the word those are vaine talkers and their teaching is a froathie teaching but if true doctrine be wholesomly applyed and haue quicknes and life in it wo be to that man that saith not This is the finger of God and that God is in you indeede 1. Cor. 14.25 3. Marke hence what kind of Ministers the Apostle would haue put to silence not onely such as are open enemies to the truth or broachers of lyes but such as are disguisers of the word froathie teachers such as seeke out vaine things for the people Paul would haue lookt to these betime and would were he liuing stoppe the mouthes of such he knewe that the Church might better spare a 1000. of these then one godly and faithfull Pastor and were this canon put in vre for one silenced Minister we should haue one hundreth Deceiuers of minds By metonimie of the subiect the heart is put for the mind the auncient according to the Scriptures seating the minde therein for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth the inwards about the heart and further by Synecdoche the
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
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
stand longer vpon this question leauing it to be considered further of crauing that wiues would be carefull in subiection to God and their husbands not to stretch these grounds beyond the rules and ends propounded Quest. And here commeth another question to be resolued whether the husband may beate his wife to force her vnto this subiection Ans. It seemeth no although some of reckoning be of the other opinion For 1. there is no word or example for it in Scripture 2. No man euer hated much lesse except he were mad beat his owne flesh 3. Her subiection must not be seruill but as of a member to the head Obiect But a man may let himselfe blood Sol. It is safe in his arme or foote in children or seruants but he must beware of letting the heart blood Obiect But Christ correcteth his spouse which is deare vnto him and yet reteineth his loue entire and so may the husband Ans. Christ is not the husband onely but an absolute King 2. An husband may checke and correct by admonition and reprehension but to proceed to blowes is vnwarrantable beeing such entire companions and of the same flesh yea condemned by the Fathers the ciuill lawes and the Heathen writers themselues But what if the wiues mallice be desperate and incurable Ans. Take vp thy crosse make good vse of it beare as much as possibly thou canst waite and applie God for her returne 2. Where thou canst not beare prouiding that offence by all possible good meanes be auoided and publike peace not interrupted the next remedie is the Magistrate but between husband and wife both tyrannicall rule and compulsiue obedience ought to be banished Contrarie to this free subiection is the common vice of wiues which is to be proud as Vashti not enduring the gouernment of husbands but by vncomely gestures and vnshamefast lookes and sometime by hote and bitter answers bewray the vnquietnes of their spirits when once their owne wills are crossed farre are they from that meeknes and quietnesse of spirit which Peter prescribed as the most comely attire for women who ought scarce to giue theÌ„selues leaue to be out of quiet with others in the family in the husbands presence least he be vnquieted or any way offended That the word of God be not euill spoken of These words containe a generall reason inforcing the necessarie practise of all the former duties By the word of God is meant the doctrine of the Gospel taught receiued and professed by beleeuers in all ages which holy Gospel as it is glorious in it selfe so ought the glory honor of it to be preserued yea and aduanced in all that looke for saluation from it and therefore no Christian may become so much as an occasion of reproach vnto it And whereas the word is blasphemed either by the words or deeds of professors the second is here aimed at our Apostle concluding that then the doctrine of the Gospel is blasphemed when the life of the professor is not tuned vnto that doctrine And yet fuâ—ther whereas the life of a professor is vntuned vnto the doctrine two waies either by doing that which is prohibited or else by not doing that which is prescribed the latter is here especially condemned namely a life idly ledde in regard of Christian practises for the Apostle hath not so directly reprooued vices as required in women the practise of all the forenamed vertues vpon this ground least the word be euill spoken of noting vnto vs hereby thâ—â— a Christian should be so farre freed from the power of sinne as that to be idle or negligent in the work of the Lord is too sinnefull in such a one Doctr. Profession without practise striketh not onely the person professing but the word of God it selfe which he doth professe by occasioning the prophane to blaspheme and scoffe at Gods holy religion Rom. 2.24 The name of God is blasphemed among the Gentiles thorough you Reas. 1. Such is the malice of the deuill and his instruments that hating God himselfe they turne whatsoeuer they can against God and his truth which is a light discouering their darkenes Hence doe they not so much maligne the person of a poore professor who perhaps neuer made nor medled with them as the light and truth shining in him yea let God touch one of their familiars and call him out of such a poisoned companie that person is presently hated and despised for the truth which if he did not now hold out they would loue and embrace as formerly they did and consequently a professor by his error calleth not so much disgrace and malice against his owne person as against the truth for let any but a professor sinne the more would the sinners of the world loue them as their owne but if any such offend or steppe awry easily shall a man perceiue where the bile is oh say they this is a goodly profession indeede which giueth them leaue to doe this or that and exclaime as though the profession were not of God because the professors shewe themselues to be but men Secondly the Lord imputeth this sinne not so much to them who doe blaspheme the truth who are the actors of this sinne as they who are the moouers and occasioners of the same Ezech. 36.20 when they entred among the heathen they polluted my name that is the heathen diligently watched the words and behauiours of my people because they beare my name and came as it were out of my schoole but my people beeing not so carefull of my name which was called vpon theÌ„ blasphemed it iustly causing others so to do Although therfore men may conceiue that by their bare profession they endanger themselues yet indeede the dishonour returneth vpon God and his Gospel euen as Dauid might thinke that he onely sinned against Vriah Bathshebe and his owne soule yet the Lord telleth him that his sinne was yet more infectious in that he had made Gods enemies to blaspheme Thirdly what a iust disgrace is it for the profession of Christ to haue such hangbyes as whose liues speake that either they knowe not or remember not or affect not or neglect yea despise that doctrine by which they expect saluation Vse 1. Let euery professor examine his life whether it bring honour or discredit to the Gospel whether his light shine among men or whether in any thing he giue offence vnto any for there is neuer a sinne in a professor but it is hereby doubled in that he woundeth not his owne soule alone but many other Christians with himselfe yea and the Gospel of saluation No meruaile then is it that the Lord is so ielous in the sinnes of such men who come neere him and in whome he looketh to be sanctified that although he forgiue their sinne wherein they dishonour his name yet for the maintenance of his glorie he will visit it in the eyes of men with the rods of men whereof we haue a pregnant example euen
vnregenerate men can performe and glorie in yea and that also which many of the heathen haue beene famous for seeing this must be a fruiâ— of the true knowledge of God reuealed in his word and performed by 〈◊〉 in the doer This vertue is the maintainer of all humane societie â—hen no mans bodie goods name are depriued of their due but haue all offices of loue performed them according to Gods will when superiours deale iustly with inferiours and inferiours acknowledge the superioritie of the other in and for God so masters with seruants equals with equals buyers with sellers and sellers with buyers which shall suffice to haue noted in generall seeing the particular workes of it are infinite The second point is the rules of practise the chiefe of which are these fowre First that rule of Christ which is the whole lawe and the Prophets Whatsoeuer ye would that men should doe to you doe ye likewise vnto them and on the contrary wouldst not thou then be circumvented deceiued by false waights or measures detracted in thy name c. doe not thou so to others the verie light of nature bindeth this on thee Secondly let no man seeke his owne things but the common good rather as euerie member in the bodie serueth to the good of the whole A deuillish rule is that euery man for himselfe and God for vs all for it is an enemie to all iustice which bindeth me to tender my neighbours yea mine enemies bodie goods name comming in my way as well as mine owne and farre different from Pauls rule let euerie man be seruant to an other for good Thirdly be readie to distribute and lend freely to the poore looking for nothing againe for there is iniustice as well in with holding that which Gods word hath made an other mans due as in purloyning his right from him Now the word commanding to giue to the poore according to euerie ones abilitie and to lend to the poore members of Christ if neede require freely to be hard hearted and straite handed in these cases is to be vniust in deteyning from the right owners that which God hath made theirs Let rich men especially thinke that they are not Lords but stewards vnder the Lord to distribute to the necessities of their fellowe seruants Fourthly walke diligently in thy calling idlenes is an open iniustice and the idle person should not eate for he eateth and drinketh other mens Beware here of excessiue pastime and recreation a neare friend to idlenes calling a man out of that calling wherein he is bound to walke diligently through the sixe dayes Besides the encrease of goods by gaming is a notable kinde of theft for it is the encreasing of a mans selfe with the damage and hurt of others by such a meanes as God neuer sanctified to such purpose so also he that decreaseth his wealth thereby is a starke theefe both to himselfe as also to his wife children the Church the poore whom hereby he robbeth of their right That rule of the Apostle must be remembred as a speciall meanes of righteousnesse Let him that stole steale no more but rather labour that which good is Now that we might the better practise these rules we haue sundrie motiues in the word of God 1. God hath appointed his kindnes vnto vs thus to be recompenced and herein will haue vs manifest the estimation we haue of his grace seeing therefore he hath set ouer his whole grace thus to be answered in our righteous dealing we in buying selling reporting and hearing reports in magistracie and subiection must shew what price we set on Gods mercie and this we do when all our dealings with men are a part of our obedience vnto God himselfe 2. This righteousnesse is called a brestplate whereby the heart is defended both against the assaults of Satan for euen hereby we make our election sure and lay vp good foundations as also against the slanderous tongues of men Hence Iob accused of hypocrisie cleared himselfe through the whole 31. chapter of his booke professing that he would neuer part with this righteousnesse which both proceeded from and â—estified the faith and vprightnesse of his heart 3. God hath made one man the store-house of an other and caused men not to liue as beasts euerie one to shift for himselfe but in societie for a more publike good for which cause he hath distinguished the seuerall callings and conditions of life in which he hath laid a peice of euerie mans welfare out of himselfe in some other so as he that liues not to others as well as himselfe liueth out of a lawfull calling For example in the magistrate the fatherles haue the right of a father the widowe of an husband the blind of eyes the lame of feet and so in other callings although not so publike 4. Whosoeuer would haue Gods image restored and renewed vpon him must exercise righteousnesse God is truth it selfe his image standeth in righteousnesse inward and outward wouldst thou be like vnto God practise this vertue in word and deede And this was Satans sinne he stood not in truth and righteousnesse but was a lyer and murtherer from the beginning vnto whome vniust dealers or speakers conforme themselues And godly First the proper worke of pietie will appeare in this definition Godlines is a grace whereby God is rightly worshipped both inwardly and outwardly I say rightly worshipped that I might both include the knowledge of the true God as he hath reuealed himselfe in his word and faith loue and a sincere heart as also exclude all false worship either of a false God or of the true God in a false manner whether in Pharisaicall hypocrisie or Laodicean coldnes and lukewarmenes I adde both inwardly For 1. God is a spirit 2. the inside must be washed first 3. all oblations sacrifices fasts almes vowes are reiected as abhominable without this Isai. 1.10 And also outwardly For 1. God requireth the whole strength 2. himselfe hath instituted diuerse outward actions of religion as the hearing of the word receiuing of Sacraments prayer obseruation of his Sabbaths wherein we must professe our selues to be his and wherein we cannot be wanting without some degree of contempt against himselfe 3. God hath created redeemed gouerneth and giueth his law to the whole man yea to euery member how it should be ordered both in his worship and out of it also The second point is the rules of practise and the principall are fiâ—e 1. Learne to knowe God as he hath reuealed himselfe in his word and reioyce more that thou knowest God shewing mercie iudgement and righteousnesse in the earth then in wisedome wealth or strength for all such reioycing as this is not good and will not hold out 2. Walke with God and this is done two wayes First by the light of his word Secondly by the sight of himselfe To doe the former thou must giue vp thy owne reason will wisedome affections
blood of Christ by often meditating and applying vnto himselfe his death and merits which are the onely purging â—ire and fullers sope without which although he take much sope and nitre yet can he not be purged this is the onely fountaine opened to the house of Dauid for sinne and vncleannesse this is the onely lauer of the Church 2. He laboureth in the encrease and strengthning of his faith which as an hand apprehending the former purifieth the heart 3. He diligently and reuerently frequenteth the word and Sacraments as the outward meanes appointed by God for the effecting and encreasing of sanctification 4. When he heareth Christ say If I wash thee not thou hast no part in mee he reuerently falleth downe at his feete in feruent prayer Lord not my feete only but my hands and my head wash mee throughly euen from toppe to toe Thus he knowes he can onely become cleane and by these same meanes he seeth he can only be kept cleane he dare not neglect these meanes as the foule monsters of the world that had rather be wallowing in the dung of the earth and bathing themselues in their dirtie and sinnefull sports and delights then frequent the places where these pure waters streame in most pleasant abundance but their cards dice bowles boules vnprofitable companie idle solitarines which as so many draynes carie with them all vncleannes the which they powre on the heads of wicked men with full buckets chaine them with chaines of darknes that they cannot so much as desire these cleane waters which the spirit powreth on those which thirst after them The second point is the motiues to become purged and to labour in sanctification 1. Because hereby wee resemble the Lord himselfe by which reason we are often in the Scripture mooued to the study of holines Leu. 19.2 and hence we become deare vnto God when he spieth his owne image vpon vs for euen naturall fathers loue their children best who are likest vnto them 2. Hereby we are not only conformable to his image but to his will for this is the will of God that euery man know to possesse his vessell in holinesse and in honour 1. Thess. 4.3 3. Hereby we distinguish our selues from the profane Esaus of the world whereas by nature we are as foule as they 4. We attaine to the end of our redemption and haue an argument that Christs death is effectuall to vs because we see the power of the deuil and sinne destroied in vs. 5. All legall purifications are resolued into nothing but euangelicall sanctimonie which may not be neglected vnlesse we will come behind those who were directed by shadows types whereas we haue the truth substance 6. Without puritie of heart and life no man shall see God Blessed and holy are they that haue part in the first resurrection the second death shall not hurt such for only those that are slaine by the first death are hurt by the second and the second resurrection only profiteth those that haue part in the first Without shall be dogges and whatsoeuer is filthy and vncleane and know we not that the vnrighteous shall not inherit the kingdome of God 1. Cor. 6.9 What meane men then to feare least they should be too pure and too holy and to reproach others as beeing so What a fearefull delusion is it for men to flatter themselues as most doe that there need no such strictnes or precisenes but to come to Church and receiue Sacraments according to law and do as other men do and sometimes as their leysure suffers to read or pray alone and heare a sermon extraordinarie But alas what will it profit a man to be a sundaies Saint and a work-daies Deuil Or what great good can good moods do are we not exhorted to the following of holines to cleanse our selues from all filthines of soule and bodie to an heauenly conuersation to haue no fellowship nor touch any vncleane thing On the other side are we not vrged to continuall prayer In all things to be thankfull to meditate day and night in the law of the Lord to make the word our marke to aime at and in all things with full purpose of heart to cleaue fast vnto the Lord And now dare any flesh except and say but if I shall doe thus it is more then need and I should become too precise and too pure and so are they that do so we serue a God of pure eyes that will not be thus dallied withall To be a peculiar people vnto himselfe In these words is set down one end why Christ vnderwent such paines not only to iustifie but also to sanctifie his Church namely that it might become impropriate vnto himselfe and applied vnto his owne best purposes For as vncleane vessels can neuer be vsed vnto any good purpose vntill they be washed and sweetned no more can sinnefull men euer become vessells of honour reserued vnto the Lords owne vse before they be washed by the blood of Christ and those pure waters of the spirit before mentioned The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth something on which a man for some excellencie in it setteth his affection more then other and therefore layeth it vp and reserueth for some speciall vse and purpose and will not at any hand part with it as if a man should laie vp some bright and bewtifull peeces of gold which he will not suffer to see the sunne as we say or be brought out scarce in extreame necessitie Thus although all the earth be the Lords who beeing the God of nature and grace hath all power and libertie to conferre where he pleaseth grace aboue nature yet his good pleasure was to choose Israel to be his cheefe treasure aboue all people and an holy nation that vnto them he might shew his wisedome and glorie and his loue and mercie vpon them But that was but a type the thing it selfe is specially apparant in the Church of the new Testament euen the true Church of God in all ages since vnto which all those titles iustly belong which Peter giueth to the beleeuing dispersed Iewes A royall prâ—â—sthood a chosen generation an holy nation and a peculiar people Now the Church may be said to be a peculiar people by the Church vnderstanding the true and essentiall members of the Church 1. Because beleeuers are the most precious of men euen the most noble persons of the earth descended of the blood of Christ in which regard they are the dearest of men and nearer vnto God because more noble then the rest Thus Salomon describeth the Church as though it were a stately court where are none but of the blood royall Kings Queenes Lords and Ladies and hence are beleeuers called sonnes of God brethren of Christ and heyers vnto the crowne of heauen Secondly In regard of God they are a peculiar people distinct from others by his grace of election by which they are chosen
in hand teacheth that there is an assurance a seale an earnest of saluation on which a man may assuredly settle his inward peace and his hopes shall neuer make him ashamed Yea further that this assurance is no blind perswasion nor bold presumption grounded vpon any thing of our owne but founded vpon the worke of God in vs changing vs daily renewing the image of God vpon vs the which good worke wheresoeuer it is begunne shall be perfected vnto the day of Christ. Cold is the comfort which this doctrine can minister to a number of men Christians by profession who neuer knewe this change in themselues the word hath beene too light to lift them vp to a newe life but they rotte away in the same sinnes and corruptions wherein they were borne and haue since confirmed vpon themselues and cannot say truely I am changed or yet am in the state of saluation Vse 3. See hence the blessed condition of men conuerted and begotten to God that we may neuer rest or be in quiet vntill we haue attained this grace of conuersion for they are alreadie possessed of their blessednesse and saluation which standeth in pardon of sinne couering of iniquitie freedome from the curse libertie from the raigne of sinne as also in the purchase of victorie ouer sinne and death of peace of good conscience of ioy in the holy Ghost in the certaine fruition of God himself and all those pleasures which are at his right hand for euermore The worldling seeth no part of this present happinesse and saluation of the Saints and therefore knowing no better he neuer accounteth himselfe so blessed as when he is drowned in carnall delights when his corne and wine and oyle is encreased vpon him when his cup runneth ouer when all men flatter him when his mouth is filled with laughter and yet in the mean time his bones are filled with the sinnes of his youth and age are likely to be laid downe together with him in the dust as Iob speaketh Nay more euen our selues who haue our blessednesse in our hands often see but a smal part of it that it is no meruaile if others can determine against our present happines when our selues are at such demurres in the matter especially when we see the world hating vs the earth expelling vs bonds prisons receiuing vs our countrie scarce acknowledging vs our kinsfolkes not knowing vs our friends forsaking vs our enemies killing vs dangers so assayling vs as we can scarce be safe in any corner nay sometimes our owne holds are taken that we cannot feare more warre abroad then we finde at home not meete with lesse peace without then within But now would it be an high wisedome to espie and know our blessednesse which with this change we firmely hold whatsoeuer our outward condition be or can be If now we suffer for righteousnesse it withstandeth not but maketh to our happinesse If all men speake all manner of euill against vs for Christs sake it hindereth not but furthereth our saluation If earth refuse vs heauen approoueth vs if men condemne God will iustifie if our friends denie vs Christ our husband will confesse vs In any miserie we shall haue assured felicitie in sorrowe and heauinesse matter of true ioy in outward trouble inward peace in temptation assurance of euasion In nothing all things in death and coruption life and immortalitie Thus our happinesse must not be mistaken which is inward spirituall and heauenly not depending on man but God by whose assured word and pledges it is bestowed nourished and perfected in vs. Now if any would trie whether he hath this happinesse in his hands or no let him come to this touchstone 1. Canst thou finde in thy soule a godly sorrow for sin which proceedeth on to repentance causing thee to loath thy sinne and loue righteousnesse constantly and canst thou loue him that dealeth sharpely against thy dearest sinnes 2. Dost thou finde thy heart which was a mansion of the deuill to be nowe a Bethel a temple of the holy Ghost in which thou worshippest God daily in spirit and truth presenting him with thy morning and euening sacrifices as the sweete incense of thy soule 3. Findest thou thy whole conuersation to be now a constant practise of righteousnes and holynes perceiuest thou thy selfe more heauenly minded then euer thou wast earthly and couetous more vpright in dealing with men then before vniust more pure and sober in word deede thoughts lookes then euer thou wast vncleane or intemperate Take all these together with thee and go on as cheerefully as happily thou art a blessed man alreadie and not all the gates of hell can hinder thee of thy saluation A second point to be learned in that it is said that then God saued vs when his bountifulnesse appeared is That before this reuealing of our saluation by Christ this loue and bountifulnesse of God was hid with himselfe and could not be reached vnto by the most peircing vnderstandings or industrie of man or Angel only God could inuent our cure onely God could manifest the same and make it appeare vnto vs. True it is that it was giuen in the wise counsell of God before the world was and shall be consummate and perfected when heauen and earth time shall be no more But if we enquire the proper time and manner of the happie appearing of it to the sonnes of men then we must answer that it was at the reuealing and appearing of our Lord Iesus Christ namely partly more darkly by the preaching of the Prophets vnto the auncient fathers and beleeuers as Abel Noah Abraham Moses Dauid who with the remnant of Israel enioyed the same promises and precious faith with vs and partly more clearely by the incarnation of the sonne of God which was the glorious rising of this Sonne of righteousnesse who both by his owne doctrine and miracles life and death and the doctrine of his Apostles and Pastors hath brightly shined vpon all vs vpon whom the ends of the world are come according to that prophesie of Malac. 4.2 The sunne of righteousnesse shall rise adding also that he bringeth health vnder his wings For before we sought not our health we our selues could make ouâ— wound wider and grow more desperately ouergrowne in our deadly diseases but could not dreame of a Phisician but now the father putteth forth his loue sendeth forth his beloued Sonne in him setteth liking vpon vs couereth vs with his skirts adorneth vs with his graces fitteth vs to our glorie and so daily by degrees draweth vs nerer him in fellowship then euer we were in the state of our innocencie To this purposeth is it said that Christ brought life to light whereas else Adam and all his posteritie had for euer laid vnder death and darknesse for when Adam little thought of saluation yea when he was running from God and hiding himselfe in his thickets then Christ brought life to light in
in your callings and seuerall conditions of life then look abroad into the field of my Church and there you shall not want wherein to employ your strength counsell exhortation mercie loue zeale diligence and all the graces yee haue Neither is it harder to set Christians on worke then to hold them vnto it The profits and pleasures of this life call them often from the speciall busines of Christianitie because they enquire not whether in such seuerall actions they seeke God or themselues What am I a beleeuer I should in euerie action glorifie God testifie my faith beautifie my profession edifie my brethren I ought to winne the ignorant bring on the weake or at least stoppe the mouth of the enemie who will be readie to say You may see what a slight excuse will serue any of them all to misse a sermon what a slight profit will make them forget themselues their father whom they professe and their Fathers house what a slender busines will interrupt and breake off for the time their family duties what a trifle will make them at oddes and suites with others yea themselues for they can be as contentious as any other Alas am not I a Christian a beleeuer am I not called to better things haue I not promised better should I make the deuill glad his instruments reioyce Gods spirit sad his children heauie should I occasion profane ones through my sides to wound all my profession should I open a Papists mouth or harden him against the truth should I cast backe weake ones by such fruites in me a professor should I cast off the care of my brethren and bring shame on all my fathers house Haue I faith or are these the fruits of it would it not rather be fed still in the ministerie would it not vpon all good occasions be working by loue can a beleeuer be so slacke so heauie so idle so secure so couetous so contentious so scandalous as I am oh I must looke better to the matter When I first entred into the wayes of God I said I promised I would looke to my waies I would not offend in my tongue in my hand in my eye in my life and conuersation and by Gods grace hereafter I will pay these vowes to the Lord in the sight of all his people Now for watching opportunities seeking occasions of doing good we feare them we flie them we avoid charitable motions and repute it our wisdome not to heare them selfe loue and selfe ease slaieth our profession deadeth our faith and burieth our loue to God and to men can working faith be so idle or beleeuing persons so workles or trees of Gods orchyard so fruitles shall greene leaues make vs good trees or good words good Christians Let vs pull out our hands out of our warme bosomes and fall to worke and leaue idle iangling It would bee more for the honour of God and his Gospell if professors would either doe more or say lesse practise something like or professe nothing at all Where is the communion of Saints become when doe professors meet together to edifie themselues by godly conference when enquire they one of an other where is a poore christian either sicke or in other distresse that we may gather him a little releefe were not such a fellowship as this likest vnto the purest Primitiue Church in the dayes of the Apostles themselues and were it not now fitter for beleeuers then liue so priuately minded as many as though we could not be religious vnles as of olde we cloister our selues like Monks liuing within our priuate wals feeding vp our selues storing vp for ours but forgetting Iosephs affliction And surely what is the cause we see not such a comfortable communion but because those that beleeue in God are so heauie vnto good workes the richer sort which should be as great wheeles to set forward the poorer either looke bigge vpon them or for other employments haue not so much leasure as they their own ploughs must forward whatsoeuer become of Gods and the poorer sort want both meanes and example Doctr. 3. In that the Apostle willeth Titus to affirme these things deliuered and addeth this as a reason because they are good and profitable we obserue that Ministers in their teaching must haue respect to these two things 1. That they deliuer true sound and good matter in it selfe 2. That it be profitable for the hearers First it must be true and sound else are they not of Gods sending for whom he sendeth he furnisheth with a word of truth as on the contrarie Satan is a lying spirit in the mouthes of seducers Now then is it true when it is deuided aright and then deuided aright when it is truly and properly grounded on the place whence it is raysed as also when it is truly and rightly applied Ayming 1. to please God and not men or the times 2. to beate downe sinne and not open a doore to libertie or licentiousnesse 3. to comfort and encourage such as walke vprightly and not make the hearts of those heauy to whom the Lord speaketh peace Let the doctrin be neuer so true if it be misaplied it ceaseth to be Gods who alwaies speaketh to the heart of his children Secondly it must be profitable as well as true For 1. euery thing in the Church must be done to edifie and consequently spoken also 2. All assemblies are appointed for the profit and for the better of the Church 1. Cor. 11.17 3. The commandement is to deliuer nothing but what may breed godly edifying 1. Tim. 1.4 and not to striue about words to no profit 1. Tim. 2.14 bounded with a threatning that the Lord will come against such Prophets as seeke out vaine things and such as bring no profit to his people Ier. 23.32 4. examples Paul professeth of himselfe that he kept nothing backe which was profitable Act. 20.20 Nay the Lord himsâ—lfe setteth himselfe a worthy example hereof to all teachers and preachers Isa. 48.17 I am the Lord thy God which â—eacheth thee to profit and leadeth thee the waie thou hast to goe Vse 1. It is not inough that a Minister be a great scholler but hee must be a true teacher too Many a learned man is a false Prophet wherof we haue pregnant example in the Church of Rome in whom we see the speach true that in Gods matters the greatest clearks are not euer the wisest men It is obserueable also in the Scribes Pharisies and Rabbies of the Iewes that depth of learning hath not alwaies the truth cheyned vnto it but that the Lord according to his accustomed manner working in and by weake things often reuealeth more sauing wisdome to some poore contemned humble soule then to all the great clearks who may otherwise professe that they haue the very key of knowledge which is not spoken that any should hence be emboldned to contemne so excellent an ornament as leaâ—ning is but only to shew that the Lord
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
workes of the Deuill least in the ende too late we lament the losse of the truth Doctr. 2. In Titus his example euery Minister is bound not only to teach profitable things but to resist the contrarie He that would be faithfull in the house of the Lord must behaue himselfe in building these spirituall walls as Nehemiah did in building the materiall wall of Ierusalem He must be readie with his toole in one hand and his weapon in the other both to build and defend his building He must be so farre from vaine teaching in himselfe as he must not suffer it in another if it lie in his power to hinder it The doctrine beeing so plaine as it is to be read out of the words of the text we will spend no labour in the proofe but reserue it to the vse which is 1. To reprehend sundrie sorts of teachers 1. Such as wearie themselues and hearers with knotty questions which are as parables to the people wherein while men exercise their wits to get a name of profunditie they do no little hurt for they fill the heads and hearts of their hearers with intricate doubts often leading them into such labyrinths as they cannot wind them out of and then the deuil hath matter to worke vpon for either he taketh vp their minds with such needlesse questions which hinder matters leading to true pietie or else maketh them wauer in the truth or bringeth them on to open profannesse when they see that euery truth may be called into question and probably oppugned and so they care for no truth as hauing none to insist in Preaching is not a tying of knots to vntie them againe nor a schoole probleme but a building vp of men in the obedience of saith and repentance 2. Such as tyre themselues with curious questions to which corrupt nature is verie prone in vnsanctified teachers and hearers and these as vnprofitable and vaine as the former teachers would find out the equalitie and inequalitie of glorie in heauen would haue vs know whether we shall know one another in the life to come would instruct vs in the yeare and time of Christs comming to iudgement would find vs out the cause why God reiecteth Saul the King and electeth Saul the persecutor But here it were good to remember the woman of Samaria her answer to Christ The well is deepe and I haue no vessell to draw with Hearers likewise would faine know where Moses his bodie was buried how and whither Elias was carried what God did before the world was made they will no longer stand in the outward court but presumptuously with Pompey thrust into the sanctum sanctorum to prie into Gods secret place yea although it be sequstered from the rest and vailed couered and shadowed with the wings of the Cherubins But let such beware they buy not their presumption as deare as he did his there is danger in climbing and our lesson giuen vs is not to be ouerwise but wise to sobrietie It is a fearefull taking of Gods name in vaine to take his word to make a ground of our owne deuise in things not reuealed It is an high presumption to seeke to discouer that which God hath not vttered whose glorie it is to keepe somethings secret to himselfe In a word it is a point of extreame folly wheras the Lord hath deliuered such high things in the Scriptures to exercise our vnderstandings that as the ancient speake were we elephants we might swimme there that we should leaue these and wast out our time in things not reuealed True it is that knowledge is profitable is sweet and profound But what then although it be profitable to warme a mans hands by the fire it is no wisdome to thrust ones hands into the fire to vse the beames of the sunne is profitable to perfect the sight but vnlesse we were eagles to gaze vpon the body of the sunne is to destroy it So likewise hony is sweet but we must so much the more beware we eate not too much And there is a knowledge too high for Dauid himselfe an humble ignorance is an high learning where God would not haue vs to know Now the better to restraine our selues herein 1. Labour to see the corrupt disposition of the best in this point the deere children of God haue had their idle and curious questions Daniel a man greatly beloued would be enquiring concerning the ende The disciples bewrayed their weakenesse both before and after Christs death Ioh. 8.1 Master who sinned this man or his Parents whereas Christ wisheth them to looke at Gods scope in all his actions which is his owne glorie so after his resurrection Lord wilâ— thou now restore the kingdome to Israel and Peter of Iohn Master what shall this man doe Secondly acknowledging it a fruit of pride let vs compose our hearts to humilitie as Dauid Lord I am not high minded I walke not in things too high for me but as a weigned child it is a spice of pride of heart to seeme to knowe more then others 3. Consider the vnprofitablenesse of such knowledge it puffeth vp it edifieth not one compareth such curious questions to Creuises which haue more picking then meat 4. The danger of it for hereby men grow to scorne the simplicitie of the gospel and so forfeit their saluation This mother and daughter we reade of in Libanius Iulians schoolemaster who meeting with a Christian asked him in skorne this question I pray thee seeing thou holdest on the carpenters sonne tell me how he is now occupied what is he doing The Chrstian answered him he is on his trade making a coffin for thy Master and scholer Iulian who shal haue a cast of his office ere long as a little after Iulian was slaine in battaell carried to Antioch in a coffin and there buried Note the fearefull ende of curiositie in Gods matters A third sort of teachers offend in wringing allegories so farre as in stead of milke blood commeth and in studying for quaint tearmes as fit for their message as Sauls armour for Dauid wheras the wisedome of a man of God is to speakâ— things agreeable to the analogie of faith and in the stile of the holy Ghost vnlesse any man thinke he can speake in a better which were to take vpon him to teach the Lord to speake or defend that the Scriptures want light to expresse themselues And indeede such teaching is in it selfe like some stuffes starcht and stretcht and set out with a faire glose but come to the wearing or wetting it shrinkes and shriules like cobwebs and in the hearers effecteth an admiration of the man but no sence of the matter aske common people what learned you at the Sermon oh he is a proper man and a good scholler and this is all that the most haue learned a iust hire of such vaine and vnprofitable things the worke is consumed before it come to the fire Vse 2. People must not desire