keepe thee But as for errour come not neere it turne from it and passe away least shee lead thee into a raging Gulfe and in extricable Whirl-poole to thy endlesse damnation Whereas the Apostle calls it the errour of the wicked we may collect that Doct. 4 The way of errour by a peculiar prerogatiue is the way of the wicked True it is that errour is called away but a crooked wandring and evill one Psal 119.27 For as the Commandements of God are stiled wayes So are the doctrines of men The way of idolatrie was the way of the Kings of Israel 2. Chro 18.23 The way of covetousnesse Balaams The way of fornication Iude. 11. the whorish womans And the way of evill Pro. 7.25 the way of all the vngodly Thus farre we are agreed Psal 1.6 but what may be the reasons hereof Reas 1 Because the wicked invent them are the prime authors of them For what a man effecteth is properly said to be his owne and is it not equall Reas 1 Againe in regard they conserue and support them He who begets a Sonne and doth nourish him is his naturall father no man else So here Reas 3 Thirdly this way is not from God he disclaimes it For Psal 19.7 all his pathes are holy and good Psal 5.4 and true He is not an inventor or approouer of the least iniquitie Reas 4 Finally the godly from their hearts speake the truth keepe the way of life Psal 25.2 shunne all evill pathes And if they sometimes wander as who doth not it s of weakenesse not wilfully Vse 1 And is it thus Then as Christ said giue that which is Caesars to Caesar and that which is Gods to God So giue Sathan his right and wicked men their due Let the way of sinne death damnation be theirs by peculiar prerogatiue why should they not Are they not their owne Who but they did invent them Doth maintaine them Keepe them open Shall a man father anothers child Make it his heire That were to wrong the naturall parent himselfe too Let the Leprie cleaue to Gehazi not the Lords Prophet Lay the fault where it should be cleere the innocent Iob. 27.5 Iob would not denie his right to the death Paul makes the oldman the cause of his evill Rom. 7.20 not the new disclaimes the Law layes title to the Gospell yet wrongs neither And may we not follow tread his steps without perrill Vse 2 Hence may the wicked learne what in truth they may lay claime too as their peculiar portion And not shake off their naturall brood binde them to the backe of stepdammes This will not serue their turne free them from bastardie Inventors of errour they are errour therfore is neither Gods nor any of his childrens Adulterie was but Davids strangers he gaue it but a nights lodging This monster was the Gentiles beast found daily entertainement within their walles Drunkennesse was of the old-worlds brue not of Noahs breeding Lot he begate not incest his daughters did it Salomon slept while the Idols were a framing they had a more peculier father Polligamie was not hatcht in Abrahams nest Lamech not he did first disclose him Many like Pilat seeme to wash their hands from all iniustice as that man of sinne doth his from pride yet exalts himselfe aboue all who are called gods The pyed bull was the peoples beast not Aarons the golden Calues Ieroboams cattle not the good subjects Murders rebellions superstitions Heresies treasons are the cursed seed of the Romish whores And not the virgine Church of England or her chast neighbouring sisters The like may be affirmed of single life in Ministers equivocation Masses Dirges Indulgences Salt Creame Oyle and the Stewes that they all ascend out of the bottomlesse pit of Poperie not the Cabbinet of Gods holy letters Why then should not they who breed and feed them lay title to them Such as hate them represse them be no Authors of them Beware lest ye also c. The note which issueth out of this phrase is this that Doct. 5 By one errour many may be seduced Search the Scriptures view all divine and humane histories and it will easily be confirmed ratified How many in former ages were led away with the heresie of Arianisme In these daies with Arminianisme Hath not the earth groaned vnder them Heaven it selfe beene provoked by them And many reasons hereof may be produced Reas 1 As first from the qualitie of errour for it is of a spreading nature 1 Cor. 5.6 Hence is it compared to leaven a little whereof leaveneth the whole lumpe To a Gangrene which cōpasseth 2. Tim. 2.17 infecteth all the parts of that body vnto which it adhereth Did not sinne spread from Adam our head to all his posteritie Rom. 5.17 What member is free from it Not polluted with it And such as the roote is such are the branches It s like fire in a traine of gunpowder which runneth vntill every corne be blowne vp Reas 2 Besides errour is easie pleasant And what is agreeable to the flesh of multitudes will be followed The way of truth is straight rarrow with much ado◠found Luk. 13.24 but with greater difficultie practised He who treads this tract like Ionathan and his armour-bearer climbes the hill the other swimmes with the streame Reas 3 Moreover men are wonderfull prone to follow examples the worst not the best Therefore Moses laies a blocke in the way Exod. 23.2 and Christ a counter-command For naturally Mat. 6.2 they not knowing the good old way of truth are easily induced by others wandring examples to trudge on in the broad-gate of errour He who is ignorant of his path will pace after any seduced person Reas 4 In a word Sathan and secturies come to mankind as Iudas to the Pharisees Mat. 26.15 What will ye giue and we will deliuer the truth to you They set it to sale at an high rate as if errour were the onely commoditie and the very truth of God and this causeth the silly-simple Merchants to buy it the faster The Divell as the Quake saluer of his druggs saith of errour that it hath a soveraigne power to cure all diseases Vse 1 Admire not then if millions worship the beast and every Sectmaster hath a multitude to follow him Ahab may haue foure hundred false Prophets good Iehoshaphat but one true Michaiah Theudas many disciples When Iesus treades the wine presse alone Arius may walke with thousands Athanasius with a few And what wonder i st For errour is easie the truth harsh to flesh and blood Ill weedes spring a pace spread farre when good hearbes grow thinne hang the head Cockell and Kerlocke cover the field Wheate Barlie are well neere blasted Landflouds ouerflow the groūds cleare waters keepe their channel Ragges often haue more roome than the richest roabes of Princes The Popes Bulls haue great sale when Pauls Epistles are lockt
A SEASONABLE DISCOVRSE OF Spirituall Stedfastnesse WHEREIN 1. It and a Relapse with the heads members and degrees of both are exactly defined 2. The Subiects Causes and Symptomes of the fearfull sinne of Apostasie cleerely expressed As also Directions incentiues to recouer re-inkindle the old-cold-declining Zelot Together with Arguments Motiues that the young or strong standing Convert may be in Grace firmely established Loe thus haue we searched it So it is heare it and know it for thy good IOB 5.27 By I.B. Preacher of the Word LONDON Printed by I D. for Iohn Bellamie and are to be sould at the three Golden Lyons neere the royall Exchange 1627. TO THE RIGHT WORSHIPFVLL NICHOLAS INCE Maior of the City Chester And to the worshipfull Aldermen his brethren the Sheriffes with all who beare Office in that much honoured Corporation I.B. wisheth growth in grace and in the knowledge of Christ Iesus Worthy Sirs IT s a true saying That one sinner destroyeth much good Eccl. 9. vlt. For like a bad Tree he possesseth the place of a better And though barren devoureth equall nutriment with him that beareth Besides Luk 13.7 he Cumbers the ground bring foorth ill fruite wheâ—soever he stands 2. Chro. 10 13.14 Let Rehoboam be rooted in the land of Iudah the grave Counsell of the aged is reiected that of greene youth is accepted he findes shields of Gold 1 King 14.27 leaves them of brasse And in taxing of the subiect makes his little finger heavier than the whole body of his father Set a Pilat in the soyle of iudicature Mat. 27.26 periurie is approved Barabbas delivered And Iesus Christ the righteous condemned Plant a proud Pharisee in the vineyard of the Church Math. 23.5 c he glorieth in swelling tytles claimes the highest roome at the Table And covets the chiefest seate in the Synagogue He tythes Mint Cummin Luk. 11.42 omits mercy truth straines at a Gnat swallowes a Camell violently pressing the traditions of men Mat. 23.3 desparatly neglecting the Commandments of God He saith and doth not pointing at the way to heaven by speech treading the path to hell by practise And O shameles hipocrit the Phylacteries vpon his garmeÌ„ts Mar. 12.40 are the largest his prayers in the Temple are the longest And if this be thus Why then are the prophane Prodigalls reputed kind men styled good fellowes And enemies to none Iosh 22 2â— except themselves Did not one man sin And wrath fell on all the Congregation 2. Sam. 21 Was not the whole land plagued in the dayes of David three yeeres together with famine because Saul and his bloody house slew the Gibeonits Read and see And from this ground may we not be glad when vnfruitfull trees are cut downe Exod. 15.1 What did Moses Deborah Iudg. 5.1 Let it goe well with the righteous doth not the Citie reioyce Pro. 11.10 And when the wicked perish is there not shouting Will it not also follow hence that its a worthy worke by lawful meanes to remove gracelesse men 2 King 10.24 To roote them out of Church Countrey Kingdome But not to aime beyond the marke Let me be bold from the wise kings proverb to advise you exhort you that in all your elections you lay hands rashly on no man Tim. 5.22 Call to minde Iothams parable Plant a bramble in your Citie â—dg 9.14 18 he will hang on each good mans sleeve And if not teare your flesh yet prick your fingers Set him in the Sanctuarie Mat. 21.13 your Fathers house will be a denne of Theeues Place him where you please Luk. 13.7 he shall make the ground barren Or else ever hold me guiltie of a damnable lye For your selues like Iob Iob. 29.14 be clothed with the Garment of iustice filled with the fruite of righteousnesse In your old-age Phil. 1.11 be fat flourishing Governe your families well Psal 92.14 So shall you the Citie better Eph. 6.4 Nurse vp your Children in the feare of God And if need require let them marrie Tread not in the steppes of bastard Protestants 1. Cor. 7.36 who will yoke their sonnes to vntamed heifers if but laden with thicke clay Their Daughters to verie Asses have they pastures large enough Graffe yours into Gods stocke 1 Cor. 7.39 And account your Prayers their greatest portion Let others halt betweene two opinions but as Ioshuah doe you and yours serve the Lord. Iosh 24.15 If you demand why this little treatise is directed to you My defence is at hand Did you not vnexpected give me a free and generall call to be one of your Citie Lacturers Shall I be thought worthy to speak And not to write vnto you Againe when one meane failes to manifest affection gratefull minds will vse another The Law after Adams fall was vnable to revive him Then did not God reveale the Gospell In the like case may not his practise be my president Moreover not to boast of all the papers I ever penned these by my iudicious friends have bin best approved most desired to be published And finally how I love you my soule knoweth right-well But nothing doubting of your acceptance I commend you to God the word of his grace Acts 20.32 which is able to build further And to give you an inheritance among all them that are Sanctified Yours such as he is to do you seruice I. B. To the Reader CHristian Reader according to the Apostles Prediction 2 Tim. 3.1 c. we live in perillous times the last and worst age of the world For are not men Lovers of themselves Coveteous Boasters Proud And what not Who can number the dust of Atheists Papists Hereticks Hipocrits Or measure the spatious Gloabe of meere Formalists Selfe-condemned Apostats Have we not a Viperous generation among vs who professe themselves to be of the damned Crew Will sweare for a wager Drinke health 's to the Devill And account it their Grace to be reputed gracelesse Crying in the Epicure an language Let vs eate and drinke 1 Cor. 15.32 for to morrow we shall dye And is not the heavie hand of our God gone out against vs How many worthy men some whereof our English forrest brought foorth in Germanie Bohemia And the Palatinate are fallen vpon the sword And have spilt their bloud like water on the ground Who can tyth the widowes or tell the tenth part of fatherlesse children that fold their armes wring their hands And shed teares because the Enemie hath possessed the Land Is not their fathers house at Prage Heidelberg Math. 21.13 And Bre-da made a denne of Theeves Hath not that noble Prince And right noble Princesse Palatine bin pursued as David before Saul of the vncircumcised Philistines Carried their lives in their hands And many a time constrained to refresh their fainting spirits to put their royall feet vnder the Table of some Churlish Naball And ah my
of an hill increase grow strong and make a little river in its owne bankes Thus should it be with the waters of sanctification Thou therefore who art but a babe at the most but new borne fainte and feeble vnderstand the truth and worth of thy profession shake hands with pleasures profits arme thy soule for the bitterest assaults And lance into this depth with great care feare Iob. 5.2.6 So shalt thou grow from ablade to an care and from an care to a ripe corne dye in a good age full of daies And like a rich ricke be gathered to thy fathers in due time the best season This may suffice to haue spoken of the last branch of our text the other succeedeth Lest ye also being led away with the errour of the wicked In our Logicall resolution you may remember we made these words the first part of the Apostles admonition and they to speake as the truth is containe in them the cause of backsliding whence we collect that Doct. 3 Errour leadeth from stedfastnesse He who is led with errour is alwaies vnsetled were he man or Angell Else why are the wicked compared Pro. 23.34 to one in the toppe of a mast Said to stagger and reele like a drunken man And as the troubled waters Isa 57.29 to cast vp mire and mudd How comes it to passe that all Hereticks are so mutable Isa 57.20 Variable And that Sathan is still compassing the earth yet neuer setled Why They and he are led with errour and so consequently alwaies mouing raging tossing Reas 1 For errour leades from God And is not he the bast stay and verie Center wherevpon all the Creatures than much more man are setled established Whilst the Prodigall roaved from his father Luk. 15. was he not vnquiet When he returned to him did he not find rest was not his wavering mind calmed Ever after setled Is not the same in the Prophet himselfe Psal 73. verified Reas 2 Againe whither leads errour To any constant obiect Is it to the world 1. Cor. 7.31 Doth not the fashiâ—n of it passe away To Angels Found the Lord any stedfastnâ—s in them Iob. 4.18 What is it to beautie Or fauour A lacke Pro. 31.30 The one is vanitie the other deceitfull Errour in iudgment leades from stedfastnes in practise For the act of the will followes the act of the vnderstanding And errour in practise leads from setlednes in the habit because it strengthens corruption its opposit adversarie weakens it selfe Will you heare what errour is With the kindes of it And So step to the vse Errour is a diverting from the doctrine of truth Errour defined We must conceiue that as God hath giuen man his being and the which is but equall requireth obedience from him So hath he prescribed him rules like so many waies to guide his steps Psal 119.19 that he wander not in his mâ—tâ—on Now to swerue from the foresaid rules is truly stiled errour 2. Tim. 2.18 as we see affirmed of Hymâ—neus and Philetus who are said to haue erred concerning the truth Ion 1.2 When Ionas payed his fare sailed towards Tharshish he erred both in his Corporall and Spirituall motion For the Lord had chalked out a path vnto him the which led vnto Nineveh wherein he should haue bounded his footsteps As for the kindes of errour they are to be distinguished according to the severall arts whereby everie act the which proceedeth from man is to be guided and directed When a Logâ—cian doth not invent and iudge answerable to the precepts of Logick the true rules of reason he is said to divert from a Logicall truth a Gramarian speake or write proportionable to the grounds of grammar to swarue from a Grammatical And the same may be affirmed of everie Artist whatever when as they divert from the warrantable principles of their proper and professed art But the errour here to be handled is none of all these therefore we omit them and proceed to it the which that it may be the better discerned we will in a plaine and specificall difference point it out and this it is A diverting from the doctrine of truth Errour in speciall defined which is according to godlinesse Every art as it comes from God and a beame of his wisdome refracted in the creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 3.10 may be truly stiled a Doctrine of truth And if they much more this we haue in hand So that to divert from any one precept of the forerelated arts is an errour generally receiued But in our definition we add which is according to godlinesse Were a man as skillfull as Moses was in all the learning of Egipt to divert from one or all the rules thereof is not an errour from the doctrine of godlinesse For although these arts in themselues be true and good and excellent helpes vnto the art of divinitie yet may we not call them doctrines according to godlines Mat. 22.16 but the art of living well Theologie we may For we finde it sometimes styled Ephe. 1.13 the way of God 1. Tim. 6.3 the way of truth and in expresse words the doctrine according to godlines Neither is it so named because God onely is the authour of it and in that it leads to truth for the like may be said of all other doctrines which are from aboue But in respect it is an instrumentall cause Io. 17.17 to worke grace and truth in vs directeth how to walke in holinesse Gal. 6.16 righteousnesse vnto God and man and conducteth to the kingdome of heauen The heathen Philosophers had more deepe skill in the generall arts than the most of vs haue yet wanting this erred from Theologicall truths And it s to be feared finally perished See therefore by the way the great mercie of God to vs aboue them who haue it And our miserie aboue theirs if we abuse it Obserue further that this errour is Legall Errour distributed Evangelical When God at the first had formed man righteous Eccle. 7. vlt. that he might conserue his image in him and his person in a good condition he gaue him a Law writ in his heart to direct him in all his actions But he obeyed not the truth wandred from it and so by his swarving became miserable Yet for all this the goodnesse of God was such and so great vnto him and his posteritie that he revealed vnto him and conferred on him another Law whereby he and they might recover their former damage called the doctrine of the Gospell Gal. 1 7. the new Testament Iam. 1.12 and the Law of libertie So that from this twofould truth springs a double errour For if there be a doctrine of the Law Rom 2.20 and a Doctrine of the Gospell as is evident Gal. 2.5 then will it necessarily follow that errour may be distributed into Legall and Evangellicall For as
to divert from the doctrine of the law is a Legall So from the doctrine of the Gospel an Evangelicall errour And either of these may be in Iudgement Practice In iudgement when we take false doctrine for true or true for false In practise when though we know and approoue of the way of truth walke not in it but wander from it Againe errour is Generall Speciall Generall When we divert from every truth whether Legal or Evangellicall in iudgment or practise Speciall When as we receiue some reiect others flee this follow that Finally there is an errour of Wiflullnesse Weakenesse Of wilfulnesse when the truth is in iudgment approoved but in practise willingly avoided Of weaknesse when as it is not obstinatly reiected but of humane infirmitie either not apprehended or if it be not practised All these forgoing particulars by plentiful proof may be cōfirmed For the first Adams errour was legall not evangelical Because before his fall the doctrine of the Gospell was not revealed vnto him neither in the time of his innocēcie had he any need thereof Sathans his seedes are both legall Evangellicall For he nor they were obedient to Law or Gospel Wherefore Christ said Ye are of your father the Devil the lusts of your father you will do Io 8.44 he was a murderer from the beginning and abode not in the truth And that there is a iudiciall and practicall errour as in the worst sence I may best terme them its manifest For the former ye erre Mat. 22.29 not knowing the Scriptures And as yet Ion. 20.9 they knew not the holy letters For the latter Doe after their words Mat. 23.3 not after their workes For Rom. 1.21 and 2.21.22 they say but doe not And when they knew the truth they were disobedient Note here that when any man sins of ignorance it s a iudiciall Of knowledge a practicall errour The first in order precedes the second For as Physitians hold that an errour in the first concoction is not corrected in the second So is it in this erre in the former and erre in the latter When the eie is deceiued the foot is mis-guided Moreover for the third distribution of errour which is generall or speciall The former head properly appertaines to Atheists For they vniversally deny both the law Psal 14.1 Gospel The foole saith in his heart there is no God And who is the Lord Mal. 3.14 that we should serue him We will none of his waies Also the error of the Turke Iew Ier. 6.16 is totall in respect of the Gospel For they wholly in iudgment practise divert turne from it not allowing one tittle of that truth As for partiall errour it may be found in the best men living For iudgment they know but in part 1. Cor. 13.9 Rom. 7.21 And for practice when they would doe good then is evill present with them In conclusion the errour of weakenesse was in Paul before his conversion For Phil. 3.6 as concerning the righteousnesse of the law he was blamelesse But Acts 9.17 vntill his eyes were opened he reiected the Gospell persecuted those that Preacht or profest it But he did it ignorantly of weakenesse not willfulnesse 1. Tim. 1.13 And therefore the Lord had mercie vpon him He who swarues from the doctrine of godlinesse in iudgement or practise yet approoues not himselfe therein rests alwaies with a mind readie and willing to be better instructed and informed is not tainted with this wilfull evill But when men are ignorant and prophane obstinatly and desperatly goe on with a supine neglect of all meanes whereby they might be informed and reclaimed according to the doctrine of godlinesse they be deepely infected with the forenamed peccant humor This willfull intellectuall that I add not practicall errour I feare is the errour of too many learned Papists and Schismatickes 2. Tim. 3.1 in as the Apostle calls them these last perillous times And is alwaies the forerunner and ring-leader to blasphemie and that sinne vnto death 1 Io. 5.18 which is vnpardonable But all who are borne of God keepe themselues that that evill one touch them not Yet it cannot be denied but that a true beleever may sometimes goe a stray and that not of infirmitie but willingly witnes David Rom. 7.15 Ionas and others Howeuer this is most certaine that what they do they allow not no not in the verie act of erring It remaineth that we now make application Vse 1 Thinke it not strange then if they who erre from the doctrine of godlinesse be vnstable in all their waies What marvaile is it that men walking on craggie rockes steepe mountaines and vnequall waies trip stumble and catch a fall How should they choose If the blinde lead the blinde Mat. 15.14 shall they not both tumble into the ditch What made the Galatians so vnsetled Any thing but error The Ephesians to be tossed too and fro like a feather was it not a windie doctrine which carried them hither and thither We may say of such who are led with errour as Iacob of Ruben Gen. 49.4 that they are vnstable as waters Take a proud man who diverteth from the truth no fashion can long content him an Epicure allured by the belly he is never satisfied but insatiable The voluptuous what sport or recreation can giue him contentation Let the Mizer haue millions what of that Hath he enough If so it s but for a season As for the heretick he is a peripatetick Isa 5.7 vlt. never at rest but like a boate on the waters without a steereman alwaies in motion in agitation Never did drunkard stagger more or blindman stumble than the erroneous person Read their bookes heare their words view their actions And tell me if errour lead not from stedfastnes Vse 2 But what Wouldest thou be constant immoueable Then take the Prophets direction Ier. 6.16 stand in the gates inquire of the good way walke in it And thou shalt find rest to thy soule Get a sound minde faith vnfeined these will make thee firme Iam. 1.8 stable A wavering minded man in all his waies is stil inconstant When as he who vnderstands the truth guides his actions by it like the Center stands stedfast For he is vnited to his God who onely can and nothing else settle the soule Christ was alwaies immoueable and why He vnderstood the truth gaue obedience to it So that when the earth trembled he was setled Wherefore cry to God that he would open thine eyes make the truth knowne vnto thee and guide all thy footsteps by it then shalt thou like a ship in her trim passe on in thy spirituall voiage without perrill of shipwracke No waues shall tosse thee or black storme sinke thee When as Scullers Cockboats I meane ignorant and erroneous persons shall die and not liue in the least tempest Keepe it Pro. 4.14 and it will
vp see no market Rotten wood is quickly fired sound timber hardly heated a loathsome smell fills the aire a sweet perfume houlds one subiect Presumption with Saul slaies his thousand when faith in Iesus cures but fiftie Simon magus rules all Rome Simon Peter sees no Pulpit Papisme and Atheisme hath whole Innes when Pietie and Protestancie lodge in the stable Wouldest thou be wise Not seduced thâ—n feare that faith which spreades fast hath most friendes Vse 2 And by one errour may mâ—ny be seduced Then get a good eye a sound iudgement exercise thy wits that thou maiest discerne between truth and falshood Sectaries be now growne cunning are become their craftes-master Whores brats haue naked brests painted faces Popish points are straight laced rarely cloathed Bellarmines bastard-brood are attired like lawfull borne Legitimate children A Catholikes hereticall hatcht like Peacockes birdes are finely feathered Our yong Iesuits with a new coate a neate distinction can make a crooked Saint an erroneous point a comely person a sound position At one stone many haue stumbled one rocke hath split sundrie ships a pieces And one by path hath seduced severall thousands And that thou maist discerne truth from errour let these rules be observed 1. In the first place know that truth is divine errour humane For whatsoever is grounded vpon mens traditions either is or may be erroneous vpon Gods word cannot 2. Againe all truth is at agreement with everie truth for truth is single but one ever conformable to it selfe errour manifold dissonant and mixed with severall contradictions 3. For conclusion the truth hath no other scope aime than the glorie of God from whom it floweth proceedeth But error seekes it selfe shootes at honour ambition temporall promotion wherefore try the truth by this test weigh it in the forementioned ballance So shalt thou behold it with open face discerne the currant coyne from all false sâ—ips and be freed from Apostasie More doctrines might be deduced but one onely from the ground of the admonition which is thus and so an end that Doct. 6 Errour being discovered is to be avoided Deut 30 17 It were to waste time blot paper to no purpose should we insist long on the proofe Pro. 4.14 when as all grant what we doe affirme Mat. 24.25 Acts 3.48.19 Heb. 6.6 Yet if you please reade but these places quoted the reasons aleadged Reas 1 In regard of the teacher How would it grieue the man of God to studie preach reveale truth discover falshood should the people not imbrace the one reiect the other Might he not cry I am greatly pained Isa 49.4 Haue spent my strength in vaine Lost my labour among you Suppose the husband man to rise early sit vp late Plow sow harrow hedge and for all this toile see no fruite follow his hands would he not hange the head Fould his armes And be much deiected Why Are not Preachers Sowers Mat. 13.3 Shall they not then having no better successe be pierced with the like sorrowes Reas 2 And what profit can accrew to them who vnderstand what errour is and the danger of it yet will not avoide it Are not such said to be neere vnto cursing Everlasting burning Heb. 6.8 This is wilfull neglect and shal be rewarded with greater damnation For such as are ignorant shall be beaten with mâ—ny They who know the truth and doe it not with the more stripes And 2. Pet. 2.21 it were bâ—tter not to haue knowne the way of righteousnesse than after a man hath knowne it to turne from the holy Commandement given of God So that for their owne if not the Teachers sake when the people discerne errour they are to avoide it Vse 1 This point sharply is to reprooue millions in these our daies who for all our preaching practise nothing Was sinne at any time in any age since the Apostlâ—s daies more cleerely discovered than now And yet how few be there who flee from it We are growne to Babels conclusion Rev. 18.7 Is it as a queene I am no widow I shall see no mourning is the cry of our common people May not the Moseses of these daies complaine that England is a stiffe-necked people Ezek. 13.22 A froward generation Doe they not make the hearts of their pastors sad whom God would not haue made sad Will they not to Iericho though they fal amongst thieues And returne tho not dead yet sore wounded Who can coniure the spirits of our times within the circle of Gods commands Are they not Iud. 13. like Iudes planets alwaies wandring In their iudgements the Prophet is a foole and the spiritual man is madde Hos 9.7 Tell the Vsurer that to lend freely is the narrow way will he not runne in the wide path of tenne in the hundred Make drunkennesse whose staggering steps lead to hell as palpable to the Swill bowles in this age as a pot in their hands Yet for all that will they not say of good Ale as Ruth to Naomi Ruth 1.16 17 whither thou goest will we goe And nothing but death shall part thee and vs Who can be ignorant but that common swearing is a sinne Yet in bargaine and sale almost all chapmen vse it Nay will they not excuse it Defend it What May we not say such sweare the truth Put off our commodities with an oath And who will buy Beleeue vs else Thus Ahab-like to sell their wares they make Merchandise of their soules What should I tell you of the damnable path of fornication For we can a-voide the danger trudge in that deadly way from the example of vnconverted Gentiles Haue we not many amidst our congregations who for all we can preach will be iustified by their honest mindes harmelesse meanings good deedes when God knowes and all men too they never had any but such as the Lord hates and the taphouse rings of But I will make my selfe no longer ridiculous to these evill beasts fil-bellies stir no more in this filthy puddle But leaue them as Amasa in his bloud to wallow in the straights of death vntil they arriue at their long home if they return not of infernall darknesse Vse 2 And to you now who are better resolued inclined heare what I say vnto you Would you reioyce the hearts of your painefull Pastors And saue your owne soul s then eâ—chew errour when it is discovâ—red hate it with a perfect hatred Leaue the Athâ—ist to say in his heart Psal 14 4. therâ— is no God The Turke and Iew to denie Iesus reiect his Gospell Let the damned rabble of Arians Make Christ a meere creature dispute against his deitie other heretikes his humanitie But build thou the house of thy salvation on this foundation Io. 1.14 That the word was made flesh The Messiah is Emmanuel God with vs. Mat. 1.23 Say to those who in words confesse him but indeed denie him as Iacob of Symeâ—n and Leuie brethren in evill O my
minded quencheth Sathans fierie darts ouercomes the world It bringeth good tydings from God to man vniteth the creatures to the Creator and saveth the sinner What is faith but the choicest Grape in Canaan The prime fruite of the spirit The essentiall forme of a Christian And the pâ—râ—e which purchaseth heaven It s like the poole of Bethesda which cureth the cripples 1 Sam. 2.22 the sword of Saul that never came emptie And the bow of Ionathan which never bended backe from the blood of the slaine the fat of the mightie For crosses faith will assure thee that the Lord sends them their burden shall not exceed thy abilitie and that like a thunder clap they rattle more than hurt That they are the cognisance of Christ the Physitian of the soule shall handle thee gently stay but a very little whilâ— and at their departure leaue a blessing behind them This baulme heales all diseases helpes at a dead lift and cures when nothing can And what shall I more say For the time would be too short for me to tell of Gedeon Barak Heb. 11.32 c. and of Sampson of Iephtah David Samuel and of the Prophets who thorow faith subdued kingdomes wrought righteousnes obtained promises stopped the mouthes of Lyons quenched the violence of fâ—re escaped the edge of the sword of weake were made strong waxed valiant in battell resolute in warre and put to flight whole armies of their enemies For when reason presents these things vnto thee as so many shee bearer roaring Canons implacable Divells And the promises of God the acts of divine providence And the kingdom of heaveÌ„ no better than fate destinie broken notioâ—s at the best but like some ruinated and forraged Countrie thâ—n will faith giue them luster make them shine And as it were with open face appeare and stand foorth in a most glorious forme and order Grow in faith and thou shalt be able to breake a bow of steele lift vp the wing soare on high sleight temptations defie the devill and bid death doe his worst A great faith will fill thy soule with ioy thy life with good works and the whole world with prayses Faith if big and strong will make thee a noble warriour in the Lambes campe one of a thousand A man as David according to Gods owne heart It will ascend to heaven lay hold on thy suretie satisfie thy creditor And bring thee a quittance for an vniversall an everlasting discharge of all thy debts originall actuall past and to come But I must confesse that what I presse is hard to practise For Sathan daily desires doth winnow it When its seed is first sowne in the soyle of our soules faine would he rend it vp by the roots but finding that a matter impossible because it is of Gods planting then will he by his subtile suggestions tempt vs to question the truth of its obiects And when this wil not serue his turne neither that we may proue graine for his garner then with his sieve he will tosse tumble vs vp and down to prevent faiths act separate it from its proper obiect and keepe vs in a continuall intercourse of doubting staggering Beloved of all the strings which be on the instrument of my soule I finde none more to iarre than this of faith O how hardly is it turned How suddenly out of temper It will proue a pretie peece of service in the time of tryall day of temptation to rely on God to cast all our care on him However yet there is hope for the Lord hath blessed Faith once And it shall be blest for ever the elder shall serue the yonger And in the knowledge of our Lord and Saviour Iesus Christ Having finished the first thing wherein we are to grow we proceede to the second From the which we are instructed that Doct. 4 ChristiaÌ„s are to grow in the knowledge of Christ Iesus Who better acquainted with Christ than Paul th'apostle yet did he not striue to increase his knowledge of him His desire was among the Corinths to know nothing but Christ Iesus 1. Cor. 2.2 and him crucified No time would he omit meanes neglect that he might apprehend him Phil. 3.12 of whom he was apprehended The charge he gaue his sonne Timotheus may serue further to confirme the proposition Doth he not command him 1. Tim 4.13 to attend vnto reading Doctrine Exhortation And may not reason inforce it Reas 1 For is not Christ the Being of Beings The naturall Sonne of God the Father The brightnesse of his glorie Heb. 1.3 And the ingraven forme of his person Are not all the treasures of Wisdome and Holinesse Col. 2 3. hid in him Doth not the fulnesse of the God-head dwell in him bodilie Is he not coeternall Coessentiall And coequall with the most high Will you heare his owne testamonie I Ioh. 10.30 and the Father are one The Lord possessed me in the beginning of his waies before his workes of old Pro. 8.22 c. when there were no depths I was brought forth no fountaines abounding with waters yere the mountaines were setled or the hills created while as yet he had not made the earth nor the fields neither raised the highest part of the dust of the world When he prepared the heavens set a coÌ„passe vpon the face of the deep And established the clouds aboue I was there When he gaue the Sea his decree commanded the proud waues should not passe their boundes and when he appointed the foundations of the earth then was I by him as one brought vp with him and I was daily his delight reioycing alwayes before him And this being thus Phil. 2.6 is it any robbery for Christ to be equall with God Was not the Word made flesh 1 Ioh. 1.1.2 Dwelt amongst vs And did we not behold his glory as the glorie of the onely begotten of the Father Ioh. 1.14 full of grace and truth What obiect more wonderfull Better deserues our knowledge Did not the Angels desire to peepe into this mysterie 1 Pet. 1.12 And shall not we Then are we blame worthie Reas 2 Consider also what he hath done for vs. Hath he not elected vs Ioh. 15.16 before the world was In these good daies created vs of nothing Beautified vs in a comely manner Iob. 10.10 Imprinted his owne image vpon vs Psal 8.6 And we by sinne having spoiled our selues with no lesse price than the shedding of his sacred bloud 1 Pet. 1.19 redeemed vs Recovered the great damage we lost in Adam our father And restored vs to a farre better condition Psal 103.1.2 than was allotted to vs at our first creation It is he who pardoneth all our sinnes healeth all our infirmities delivers our soules from hell And from whom all the good we inioy we haue receiued Are not all things from him Ioh. 1.3 For without him was not made Ioh. 5.17 any thing that was
a Father in that he begate many by the word of truth 1. Cor. 4.15 and in that sence Paul tells the Corinths that he was their Father 3. In regard that he is the vine and we as branches vnited to him When a graft is set into the stocke Ioh. 15.1 c. Ioh. 1.12.13 1. Cor. 15.22.45.49 the Hebrew manner is to call it a Sonne of that tree 4. But chiefly as the first Adam is our Father because we are all his sonnes by naturall propagation so is Christ our Father in as much as through him we are children by regeneration and adoption He who maketh Sonnes is a father Christ maketh Sonnes Ergo a Father Obiect Col. 1.15 Secondly the Arrians their heresie was that Christ was God by Office not by Nature how he was first created then all things by him For he is sayd to be the beginning of every creature Rev. 3.14 Resol 1. And it is also written In the beginning was the word and the word was with God Ioh. 1.1 And the word was God 2. He is the beginning of every creature Because he gaue them their first being And after mans fall their well being 3. But did he giue the creatures a being Then is he God For to Creat requires an infinite power the which can be found in no Creature but in God onely Thirdly this meets with Samosetanus hereticall opinion who held that Christ was not before he tooke vpon him mans nature as though his Deitie began with his Humanitie But what more absurd For God hath neither beginning nor end if he had he were not God Fourthly And that of Apollinaris falleth to the ground who thought that Christ assumed a body onely And the God-head was insteed of a soule But he assumed the whole nature of man Therefore a soule Againe the soule of Adam was the beginner of his Act in sinning a soule therefore is to suffer And did not Christ cry my soule is heavie to the death Luk. 23.46 And commit it into the hands of his Father at his giving vp of the Ghost Fiftly Marcian and Valentinus are here confuted these taught how Christ tooke his body from the ayre or from heaven And that it passed through the wombe of the Virgin as water floweth through a conduit Eph. 5.30 or pipe But this is evidently false for then he had not bin bone of our bone and flesh of our flesh Neither had that nature satisfied which sinned Sixtly Hebion and Cerinthus these defended that Christ was conceiued by ordinarie generation Luk. 1.34.35 as other men which is a flat contradiction of the Angels speech and would bring the humane nature of Christ within the compasse of originall pollution Ioh. 3.6 For whatsoever is borne of the flesh is flesh and how can the streame be pure when as the fountaine is defiled Seventhly And that of Nestorius may not be admitted who devided the persons one God the other man To hold this opinion would breed confusion Eightly Acts 3.22 We may not omit the errour of the Monothelits these say Christ had but one will 1. Cor. 11.26 as if his soule had beene deprived of its proper faculty Ninthly And that of the Vbiquists who held that the body of Christ at one time might be in many places But is it not written that the heavens shall containe him vntill the restauration of all things And if it were so why are we commanded to waite till he come Or inioyned to receiue the Bread and Wine in remembrance of him By all this you may see what need we haue to grow in the knowledge of Christ Iesus our Lord. For all heresies in the dogmaticall points of faith are in and about him And may we not also from this ground confute and reiect the doctrine of the Romanists For doe they not extoll ignorance in the common people to the skies Trample the knowledge of Christ as mire vnder foot Esteeme it a matter of no moment Better lost than found See their notes on the Bible view their bookes consult with their Councels listen to their Decrees And tell me if this thing be not true But shall we thinke this Apostle to be in an errour Beside himselfe when he penned this Epistle Or may we safely imagine the Laitie were not to learne it Was that good for Paul I meane the knowledge of Christ Phil. 3 8. but naught for the people Were this their Tenent sound for what end did the Lord write the law Neh. 8.3 with his owne finger Command it to be read before men women children Was not all this labour in vaine if ignorance were not to be blowne away Acts 2.4 c. Why had the Apostles all tongues but that all nations might learne to vnderstand the Gospel 2. Tim. 4.2 For what purpose was the Evangelist charged to Preach in season out of season Or false Teachers checked 1 Cor. 14.6 for Prophecying in an vnknown strange language What praise can redound to good Iehoshaphat 2 Chro. 19.8 2 Tim. 3.15 who sent Levits through his land To Lois Eunice for training vp Timotheus in the holy letters of a child If knowledge were not necessarie in the vulgar sort Our adversaries will not for all this stick to affirme that ignorance is the mother of devotion among the common multitude But we may more truly say that shee is the step-damme of two cursed twinnes superstition prophanenesse For take but a strict view of the inhabitants of our Northren parts where the most know nothing as they ought to know 1. Cor. 8.2 And shall we not finde how they be like Elies Sonnes openly wicked Or as the Athenians wholly addicted to Idolatrie Acts. 17.16 Wherfore this wisdome of theirs is not from aboue Iam. 3.15.16.17 pure peaceable easie to be intreated and full of good workes But from below sensuall earthly and devilish Thus we leaue them to doe with their own what and as they will Vse 2 This in like sort layes a sharp and deepe reproofe on many amongst vs who though they professe themselues no Papists notwithstanding tread in their steps For haue they any knowledge of Christ Iesus Doe they discerne betwixt Law and Gospel Precept or promise The new way or the old Aske them who or what Christ is And can they tell Truly they vnderstand not whether he be Iew or Gentile Male or Female They hope he is a good man And why should they not These come short of Sathans confession he could say what haue I to doe with thee Mar. 5.7 thou Sonne of God Thou Iesus of Nazaret Mat. 20.30 The blind beggar might reade such a lecture who prayed O thou Sonne of David haue mercie vpon me So these mens backâ—s be clothed and their bellies filled their grounds stocked and their lusts satisfied they care no more for the knowledge of Christ as our proverbe hath it than a Swine
they taynted with originall corruption and actuall transgression 4. He was consecrate with an oath so were not they 5. He was of the commandement of the spirit they of the law of the flesh 6. He offered vp himselfe once as a full sacrifice to purge a way mans sinnes they other oblations whereby it was impossible that iniquitie should be taken away 7. He put an end to the priesthood they made but way to it 8. Lastly he was a Priest for ever after the order of Melchizedek theirs was often chaÌ„ged For as Iohn was the lest of all Prophets so Christ of all Priests that is there was no continuation of personall succession after him reade Heb. 7. per totum 2. The second is his Propheticall office Therefore the Scriptures giue him severall names importing so much As of Teacher Speaker yea the verie Prophet For he was to instruct them in the truth whom he had reconciled to his Father See Mat. 23.10 Dan. 8.13 Acts 3.22 3. And Christ had a kingly offlce that he might conserue and governe those whom as Prophet he had taught as Priest he had reconciled subduing his and their enemies and to preserue them to his heauenly kingdome Hence it is written A child shall be borne and a sonne giuen vs vpon whose shoulder the Dominion shall lye Behold a king shall raigne in righteousnesse And againe they shall serue the Lord their God and David their king whom I will raise vp vnto them These places and many more are spoken of Christ Iesus Consult Esay 9.6 Ierem. 23.5 30.9 Psal 2.6 Acts 2.36 4. Fourthly and finally we may mention his Mediator-ship although as some will the forenamed offices be all comprehended in it however the holy letters speake distinctly of it Mala. 3.1 calling Christ Heb. 12.24 the Angell of the covenant the Mediator of the new Testament Obserue here that Christ is Medâ—ator according to both natures For the manhood without the Godhead would profit nothing Obiect But it is written there is one mediator between God and man the man Christ Iesus 1 Tim. 2.5 Resol 1. I answere that our Apostle vseth Christs owne phrase who ordinarily stileth himselfe the son of man for he gloried not in swelling titles 2. It is a kinde of tropicall speech wherefore by a communication of properties Acts. 20.28 we are said to be purchased with the blood of God 3. Paul so speakes to comfort the feeble minded for when a man is wounded in spirit by the stroake of God the verie bare naming of God will make a sinner in the painefull panges of regeneration to quake to tremble and fall backward But hearing of a mediator who is man as he is God Heb. 4 25.16 and 5.1.2 which is touched with the feeling of our infirmities and in all points tempted as we are yet without sinne we shall lift vp our weake mindes goe boldly to the throne of Grace and find mercie in the time of neede 4. And the truth is our mediator is to communicate of both natures for he must be inferiror to God as touching his manhood And superior to man as concerning his Godhead And this is that intellectuall knowledge of Christs person offices that Christians are to get and grow in The Experimentall followeth wherof we will speake but a very little to avoide preplexitie This knowledge differs from the former in divers particulars 1. In the instrument of apprehension For that is effected with the rationall facultie this with the sensible 2. That is actiue this rather passiue falling within the fathom of our feeling 3. That without this profiteth a Christian nothing 4. The former borroweth helpe from the latter not the contrarie For Experimentall knowledge sealeth Intelectuall that it is true Philosophie teacheth me that fire will burne but if I put my finger into it the truth is infallible For I haue felt what I heard And hence growes our English proverb that Seeing is beleeving Ioh. 20.25 This was verified in Thomas when he put his fingers into the wounds of Iesus And this Experimetnall knowledge of Christ 1 Thes 1.5 may be in respect of our selus or others When we feele a change wrought in our selues by the Gospâ—ll preached when it hath not bin in word only but in the powerfull operation of the holy Ghost inlightning our dark mindes dissolving the cursed worke of Sathan in vs and renewing vs according to the imagâ— of our maker this is knowledge Experimentall Paul knew this well felt by experience Rom. 1.17 that the Gospell of Christ was the strong arme of God to salvation He could say with sence I live and Christ lives in me He rules as a king and I by his power can doe all things Col. 1. vlt. He is set in heauenly places And I am raised together with him He found the death of Christ to kill sinne in him Eph. 2.6 the efficacie of his resurrection raysing him vp to newnesse of life his Spirit leading him into all truth And what petitions he preferred to God the Father in his name never returned emptie This was that excellent knowledge of Christ he so much gloried in 1. Cor. 2.2 longed after and by all meanes sought to increase And thus to know Christ is to be somewhat â—omâ—body And there is an experimentall knowledge in regard of others Heb 4.2 The Author of the Hâ—bâ—ewes saw that the Gospâ—ll preached to other by them Gal. 2 8. was without profit in th m who heard it because it was not mixed with faith Paul sensibly perceiuâ—d that Peter was mightie in Circumcision as he himself was in the vncircumciâ—ion 1 Thes 1.9 And he observed what a great entrance he had amonge the Thessalonians He also giueth God thankes 2 Cor. 2.14 which caused them to triumph in Christ and made manifest the savour of his knowledge by them in every place And thus you haue demonstrated what is that knowledge both intellectuall and experimentall Christians are to encrease in The application followeth Vse 1 From all which particulars we may confute many hereticall opinions about the Person Offices of Christ Iesus And First that of the Patro passians who mainetained how that God the Father tooke our flesh and suffered But is it not said that in the fulnesse of time God sent his Sonne made of a woman and made vnder the Law Gal. 4.4 Obiect It will be obiected that Christ is called Father Isa 9.6 It is true Resol that Christ in many respects may be called Father 1. Because he created all things For it is vsuall with the Hebrews to stile that whether person or thing a Father which is the cause or ground thereof Gen. 4.21 Hence Iubal is said to be the Father of all such as handle the Harpe and Organ And in Iob shafts and bullets are called the Sonnes of the bow as if it were their Father 2. Heb. 10.13 Christ is