it selfe and cannot lie it beeing a part of his word who can neither deceiue nor be deceiued 2. because the penmen of it were inspired by the holy Ghost and spake and writ as they were mooued by him who is called the spirit of truth Ioh. 14.17 3. because it is a doctrine of Christ and aymeth at him who is the the truth principally as well as the way of our saluation Whence it is that the Apostles often stile it by the word of truth as Eph. 1.13 After ye heard the word of truth euen the Gospel of your saluation and Coloss. 1.5 For the hopes sake whereof ye haue heard before by the word of truth which is the Gospel True it is that the Lawe is a true word without all error but yet neuer thus called For the morall law will not now affoard such a truth as by which a sinner can be iustified in the sight of God and the ceremoniall law although it doe acknowledge such a truth yet was it a farre off and in types and not in the truth but the Gospel onely is such a truth as whereby we are raised to saluation Vse 1. Ministers must rightly devide this word of truth as such who would be approoued of Christ both the author and subiect of it for the more notable the subiect is the more care must there be in handling it Which the Apostle Peter teacheth If any man speake let him speake as the word of God The word of truth would be truely dealt with purely preached wisely applyed and so faithfully dispensed as that both God and good men and a mans owne conscience may approoue his worke 2. This word so purely handled shall euery soule finde to be truth it selfe so as beleeuers shall not faile of the saluation published in it and vnbeleeuers shall as surely meete with condemnation seeing hereby they are condemned alreadie 3. Not to haue this truth seated in our hearts is a fearefull case for it argueth a man to be giuen vp to error and delusion 2. To doubt of any part of it is to giue a lie to all the rest 3. To seeke for saluation out of it or besides it as the blinded Papist doth is to cleaue to folly and falsehood 4. To despise this truth is to contemne great saluation for if to despise Moses law bringeth death without mercie how much more sorer punishment is he worthy of which treadeth vnder foot the Sonne of God 5. But to fight against this truth is most wofull for it is strongest and will preuaile neuer man lifted against the truth but he found it too heauie for him neuer man spurned against it but to the bruising of himselfe Secondly the knowledge of this truth is the ground of faith for so our Apostle would haue vs conceiue that the faith of the elect is raised vpon knowledge of the truth as the matter of it and in this sence we read that faith is called the faith of truth euen for this reason because it is begotten in the acknowledgement of the truth and Paul in asking that question How shall they beleeue except they heare plainly concludeth that no hearing of the truth no faith in it and how may he that runneth read in the Scriptures that to whomsoeuer faith is giuen they be such as are taught of God such as to whom the holy spirit is become a schoolemaster who openeth their vnderstandings that with much assurance they can see and acknowledge the truth for seeing faith is much more then an vncertaine opinion or wauering fancie it followeth that that knowledge which is the ground of it must be no shaking reede with euery winde but a certaine acknowledgement of the truth approouing of it and assenting vnto it Neither may we thinke that the spirit of truth traineth men in blinde and vngrounded conceits nor leaueth their hearts in vncertainties but that wheresoeuer he worketh such an eminent grace as faith is he maketh men able in some good measure to giue a reason of the hope that is in them And as little reason haue we to conceiue that the worke of the Ministerie is to build castles in the ayre or the castle of faith without a foundation but that Ministers are sent to make the misteries of saluation cleare in the euidence and demonstration of the spirit and so lay men on that foundation to become a spirituall house consisting of liuing stones fit for the honour of the Lord. And to ende the proofe notably doth the Apostle Paul prooue the effectuall faith of the Thessalonians from this ground of it for our Gospel was not vnto you in word only but in power and in the holy Ghost and in much assurance which place must be vnderstood so to be both in the teachers and the hearers as the context declareth Vse 1. If knowledge be the ground of faith then sleight is the faith of the most whatsoeuer men professe Numbers of most silly creatures swarme euery wheare who pretend and presume vpon as strong a faith to God ward as the best preacher of them all and yet liue no better then Atheists euen without God in the world without the knowledge of his waies without his feare in their hearts to loue God aboue all and their neighbours as themselues is but a breath with them to beleeue in Iesus Christ is so naturall as they neuer doubted of it all their liues to bring forth fruits of faith whose propertie is to worke by loue in the obedience of the Commandements of the first and second table this they do they hope as well as God wil giue them leaue or as others of their neighbours do whereas alas euen their speach bewraieth them to be destitute of vnderstanding and consequently vtterly voide of the faith of truth 2. If the ground of faith must be a certaine knowledge of heauenly truth then hereby 1. is ouerturned that fond distinction of the Papists which masketh there more then Egyptian blindnes ioyned with wilfulnes and obstinacie vnder their modest vaile of vnexpressed faith or the faith of lay-men whereby if they can professe themselues Catholikes liue and die in the beleefe of their falsely so termed Catholike Church although they know not what it beleeueth it is sufficient for their saluation And indeed be that professeth that religion which like the apples of Egypt will abide no touch had need leane vpon an implicit faith And so some of them pretending more learning thē is common among them beeing pressed by argument haue thought they haue learnedly enough answeared in saying that their Doctors can answer for them But who seeth not these Pharisies taking away the key of knowledge and incurring that we denounced against such as will neither enter themselues nor suffer others to enter into the kingdome of heauen for surely if little or no knoledge little or no faith of a mans owne were enough how vnwise was Paul so to trouble
same Chapter verse 29. denieth that God can repent whom he had heard a little before repenting that he had made Saul King The like in Balaams confession Numb 23.19 Yet it pleaseth God in the Scriptures to set out himselfe to our weaknesse not as he is in himselfe but as he can be knowne of vs for as man speaketh like a man vnto God so God speaketh like a man vnto man who else could not be vnderstood of man We must therefore meeting with such speaches hold these grounds 1. That all those things which we cannot doe without motion and change of our selues the Lord doth them without motion and change of himselfe 2. That God may change his action but not his counsell and will for before all worlds he did so decree to change his action When he deposed Saul to stablish the kingdome in Dauid he did from all euerlasting dispose so to depose the one and set vp the other so as here was no change in God himselfe but in the thing formerly determined so to be changed In like manner the Lord promiseth many things to his children which he seemeth after vtterly vnmindfull of he threatneth things which neuer come to passe as Hezekiah with death but presently retreates it the Ninevites with destruction after fortie dayes but destroied them not yea he seemeth to faine by vttering things cleane contrarie to his minde as when he biddeth Moses let him alone that he might destroie the Israelites whereas he neuer meant to destroie them To which in generall I answer 1. That all promises are made with condition of faith and repentance as also with the exception of the crosse 2. That all threats are made with exception of conuersion and repentance in neither of which the condition is expressed often but euer included and beeing added to that threatning against the Nineuites and against Abimelech Gen. 20.3 dissolueth the obiection 3. That the Lord neuer changeth his counsell and secret will but sometime his reueiled and that then when it includeth some condition depending vpon some euent which condition had it not bin included in the denunciation against Ezechias the decree of God had beene absolute and so not revocable neither by the prayers or repentance of that good King as it was 4. That the Lord may denounce a thing which yet he neuer decreed to doe and yet neither lie nor faine as in deliberatiue propositions such as that was against the Israelites Let mee alone for had Moses taken it for a simple interdiction I see not how he could haue without sinne proceeded on in his intecession for them but he perceiued the Lord carrying this matter as one in a deliberation what he might best doe in it Againe although the Lord cannot speake contrarie to his will yet he doth and may speake something diuerse and besides it as here both to teach Moses what it was that withheld his wrath euen his prayer which was whetted hereby as also to quicken the people to speedie and vnfained repentance Obiect But in the Scriptures we meete with many parables and hyperbolicall speaches which neuer were nor can be true as the conference among the trees and that the world were not able to containe the bookes of Christs words and workes which we see not how they can stand with the truth of God Ans. In the Scriptures are some speaches diuerse and some contrarie to the truth and yet neither lies nor sinne For God speaketh sometime by 1. contraries as by ironies or speaches of derision which are not alwaies vitious in man neuer in God but carrie with them most seuere reprehensions against sinne 2. sometimes by parables in which not falsehoods but by fained things vnfained truthes are taught and deliuered 3. sometimes by excesse of speach speaking of infinite and incomprehensible things so as we may comprehend and affect them But in all such formes of speach we must hold these conclusions 1. That they tend to the instruction and edification of the Church 2. There can be no purpose on Gods part to deceiue as in a lie but to profit by a more powerfull and forcible manner of teaching the truth 3. He intendeth nothing but the truth it selfe for he conceiueth not one thing in his minde and vtter another but onely omitting the proper speach in figuratiue and tropicall he more elegantly powerfully and profitably explaneth the same truth Thus hauing prooued and cleared the doctrine we descend to the vses of it Vse 1. If God cannot lie then whatsoeuer his Ministers promise or threaten from him and out of his word is aboue all exception seeing he hath spoken it who cannot lie deceiue or be deceiued which should stirre vp euery man to giue glorie vnto God as Abraham did by sealing to his truth that is by beleeuing and applying vnto his owne soule euery word that proceedeth out of the mouth of God for whosoeuer thus receiueth his testimonie hath sealed that God is true then which no greater glorie can be giuen vnto him Whereas not to beleeue him on his word is as high a dishonour as any man can cast vpon him for it is to giue God the lie hee that beleeueth not hath made him a liar which in manners and ciuilitie we could not offer to our equall and which euen a meane man would skorne to put vp at our hands Hath God made thee any promise that he will be with thee in sixe troubles and in seauen hath he promised that he will dispose of all things to the best to thee that louest him hath he said that no good thing shall be wanting to thee that fearest him doe thou leane and hang vpon these promises and giue God the honour of truth by beleeuing him Thou wouldest trust a man whom thou thinkest will not lie though thou knowest he can lie and deceiue thee much more maiest and oughtest thou the high God who is as farre from the power as the will and as farre from both as from ceasing to be God Yea but I see no meanes no hope but all things are rather cleane contrarie to the promise and the common order of things carried against it Be it so yet must thou depend vpon the naked promise which is true and not lying as Iohn speaketh of the annointing Thus haue the seruants of God done before vs Hezekiah knew not what to doe but his eies were to the Lord Abraham hoped aboue hope yea then when all meanes failed and the order of nature was set against him did be not doubt of the truth of the promise but gaue glorie vnto God the victorious conquest of whose faith is often in the Scriptures recommended vnto our imitation And this lessō must be laid vp in our harts especially against the times of our deepest distresses and afflictions by persecution or otherwise wherin if they be either more smart or more durable we shall not want Rabsakes who will not sticke to reuile
the God of heauen For either Satan by his suggestion or his instruments or which is more to be feared we shall heare the whisperings and mutterings of our owne flesh saying Where is the God in whom ye trusted let not thy God deceiue thee any longer and with Iehoram Is not this euill from the Lord and shall I waite on him any longer to all which let vs be bold to answer with the Apostle I know whom I haue beleeued euen him whose bare word is aboue all bonds who neuer promised more then he was able to performe and neuer performed lesse then he promised faithfull is he that hath promised and no vnfaithfulnes of man can make him vnfaithfull The like truth and steadfastnesse carie all his denunciations and threats for neither when his messengers threaten wrath against the impenitent shall that be found a lying word but the sentence of the Iudge which cannot faile of execution True it is that the Lyon hath often roared but the beasts of the feild haue not trembled The Lord hath vttered his terrible voice against the vnrighteousnesse of men but his threatnings haue met with mockers who say euery vision is deferred and where is the promise of his comming with swarmes of Atheists who say there is no God but denie heauen hell and immortalitie of the soule in the meane time making leagues and couenants with hell and death with beastly Epicures who liue vnmooueably from their carnall delights and sensuall pleasures with heauie and dead hearted professours with whome they haue beene but as a blast all which sorts of men promise to themselues life although the Lord hath said of them they shall die and is not this to charge God expressely with a lie and as much as to say that he is not God But these shall know that the words the Lord hath spoken shall be done Ezek. 12.28 And as the Lord letteth his children see for the present that it is not in vaine to worship him so he letteth his enemies often feele euen before their death that all his words fall not to the ground when he meeteth them at euery corner with sundrie plagues and iudgements in their soules bodies estate name or freinds all which are the accomplishment of his word which shall not passe away when heauen and earth shall be dissolued Vse 2. Seeing God cannot lie let euery one of vs labour to expresse this vertue of God first and especially the minister in his place seeing he speaketh from God nay God speaketh by him he must therefore deliuer true sayings worthie of all men to be receiued that he may be able to say in his owne heart that which Paul spake of himselfe I speake the truth in Christ I lie not and iustifie that of his doctrine which Paul did of his writings the things which now I write vnto you behold I witnes before God that I lie not Now then is a minister a liar when he either speaketh false things as euery where the false Prophets are charged an example whereof we may see in Hananiah the sonne of Azur and Abab the sonne of Roliah and Zedekiah the sonne of Maaseiah who are said to prophesie lies in the name of the Lord in that when the Lords Prophets were commanded to carrie yokes about their neckes these would breake them and so caused the people to trust in a lie or else true things falsely misapplying that truth which they could not but vtter for this was euer the note of a false Prophet to make their hearts sad who should haue beene cheared and to speak peace to them against whom the Lord had proclaimed open warre so falsifying the word of the great God which iniurie no earthly King would suffer vnreuenged If a king should signe and send out his letters of death and execution against some archtraytor and the officer betrusted with them should serue them vpon some faithfull counseller who is neare and deare to his Prince so as the innocent and well-deseruing shal be put to death and the traytor suffered to liue in honour should not the life of this man so betrusted goe for the life of the other In like sort doth be who in Gods place whetteth his tongue against the righteous of the land and disgraceth the most forward in the wayes of God let him discourse against them in Scripture phrase and speak things in themselues neuer so true yet is he a lowde liar in the false applying of them and wresting them against them vpon whom the eyes of the Lord are for good and with liars shall be kept without the gates of the â—oly citie and that most iustly in that he hath not lied of men but of God himselfe whom so farre as his malice could extend he hath endeauoured to drawe into his sinne in making him a liar also like vnto himselfe 2. Euery priuate man must take vp that exhortation to cast off lying and speake euery man truth vnto his neighbour and that because it is a peece and sparkle of Gods image and a part of the newe man which is to be put on Which reason the Apostle vrgeth sundrie times in the epistles And indeede no man can more liuely resemble the image of his heauenly father then by the practise of truth in which one word is included that whole image of God which standeth in righteousnesse and holines as Ioh. 8.44 the angels stood not in the truth As on the contrarie no man can more liuely resemble the deuil then by lying for he is a lyar from the beginning and the father of lies True it is there be many defences made for sundrie sorts of lies which we shall haue better occasion to scan in the processe of this Epistle but let all such as would haue themselues marked with the stampe of Gods children knowe that they onely can haue assurance of the pardon of sinnes in whose spirit is no guile and those onely shall rest in the holy mountaine that speake the truth from their hearts and they alone shall stand with the lambe on mount Sion and sing the newe song before the throne who haue no guile found in their monthes Doctr. 3. The last generall obseruation out of the former words teacheth what an infinite and free loue the Lord embraceth his elect withall in that be decreeth from euerlasting whatsoeuer he doth for them in the due season of it Hence it is that not onely in this place but thorough the Scriptures we may read that all the stayres whereby we climbe to heauen were laid by God before the world began If we looke at Gods predestination and election the names are written in the book of life from euerlasting Iacob was loued not onely before he had done good but before he was to doe it If to the ende which is the kingdome that is prepared from the foundations of the world If to the meanes which is Christ he is the
then that they enioy vpon the earth and can scarsely endure to heare of any exchange 3. These lusts are fitter for the course of nature vnmortified Ephes. 2.3 We had in time past our conuersation among the Gentiles in the lusts of the flesh but now c. which let such professors thinke off who frame themselues too much to the fashion of the world in meat drinke apparell sports and other things perhappes more vnlawfull then these For thus to walke argueth little or no conscience or feeling either of sin or grace and the gentlest name the Apostle giueth it is a sleepie walking Such may indeed carrie the title of Christians but the worke of Christianitie is not present where there is a fight of lusts against the soule but not of the spirit against lusts and much lesse where these furnaces are fed and fewelled and the flames are not daily dying and extinguished Vse 2. This teacheth that only true religion teacheth true mortification and suffereth not a man to walke after his lusts though he walke in the flesh yet he cannot walke after the flesh All false religions carrie indeed pretences of the spirit as Zidkiah smote Michaiah and said when went the spirit from mee to thee but the true religion only hath the promise and presence of the spirit which indeed mortifieth the deeds of the flesh Euery water in Iudea could not heale the lame but only the water of the poole of Bethesdah in which the Angel stirred Arbanah and Pharphar the riuers of Damascus although in shew much more excellent then Iordan cannot cure the leprosie of Naaman No more can euery religion or any but this which alone is from God cure the vncleannes leprosie of our soules The religion of the Pharisies was outwardly exceeding glorious and very strict yet Paul who had liued according to the most strict sect of them all professeth that before he knew Christ he was not crucified to the world At this day Poperie which carieth with it a great shew of humblenes of mind and beaâ—ing downe the bodie yet is farre from teaching true mortification for what doctrine the Turkish not excepted goeth further in clayming iustification and life as the merit of their owne obseruances yea take the strictest sort of them as their heremites anchorites c. that goe barefoote pine and imprison themselues lie on the ground couer their skinnes with sacke cloath c. are they not such as the former looking for heauen as a reward for the strictnesse of their liues doe they not then as one Philosopher said of an other contemne the pride of the world but with more pride Euerie shewe of humilitie is not true mortification for not onely the Epicures who were sold ouer to pleasure were enemies to Paul but those strait and seuere sects also of the Pythagorians and the Stoicks did mightily oppose him In a word among what sort of men doth the lusts of pride vncleannes Epicurisme and couetousnesse more raigne then in the teachers of that doctrine their Monks Prelacie Cardinalls and their father the Pope himselfe so as the truth is cleare that onely true religion in which the spirit delighteth to manifest himselfe is the teacher of true mortification And that we should liue soberly Now we are come to the second lesson which the doctrine of grace teacheth namely that such as entertaine it should lead their liues in the practise of three vertues contrarie to the former vices of vngodlinesse and worldly lusts the which as they are directed either against God or our brethren or our selues so the first of these prouideth against the disordered carriage of our selues in requiring sobrietie the second cutteth off hatefull and vncharitable lusts against our brethren in requiring iustice or right dealing man with man Christian with Christian especially the third represseth impious and vngodly lusts more directly against God himselfe in requiring godlinesse to shine out in the liues of professors For all these three must be practised in the due circumstance of time euen in this present world Doctr. 1. The doctrine of grace teacheth not onely to abstaine from euill but also to doe good and is the mistris of true sanctification in both the parts of it both the mortification of sinne as also quickning in righteousnesse For as it is in the lightning of a darke house first darkenesse must giue place and light must succeede so is it in the shining of this light of grace the night must passe and then the day must come the olde man must be cast off with his lusts and then the newe man put on That the Gospel is the teacher of both these it appeareth in the ende of Pauls conuersion who for this purpose was appointed a minister of the things he had heard and seene and sent to the Gentiles that he might turne them from darkenes to light and from the power of Satan vnto God and also in the whole scope of his doctrine and ministerie from the first to the last as himselfe professeth that when he taught first at Damascus then at Ierusalem after through all the coasts of Iudea and then to all the Gentiles he reduced all his doctrine in all these places to these two heads namely that they should repent and turne to God and then doe workes worthy amendment of life Hence is it that his Epistles are full of such exhortations as these cast off lying and speake truth euerie man to his neighbour walke not after the flesh but after the spirit Be not drunke with wine but be fulfilled with the spirit The same is to be noted also in the other Apostles 1. Pet. 2.12 I beseech you as strangers and pilgrimes abstaine from fleshly lusts and haue your conuersation honest among the Gentiles and cap. 4.2 henceforth so much time as remaineth in the flesh wee should liue not after the lusts of men but after the will of God Vse 1. This doctrine confuteth profane Libertines who as Paul speaketh of some in his time because grace hath abounded continue in sinne they will be saued by such a grace as quitteth them from all holy life and conscionable obedience God is mercifull and Christ died for all here is grace but the fruit and effect of it is to cleaue vnto vngodlinesse and lusts and growe euerie day more foule and deformed then other Whereas the wisedome from aboue is pure and as he that calleth is holy so must he that is called be holy also in all manner of conuersation and if we cal him father we must passe the time of our dwelling in feare The dogges shall be without when as onely the vndefiled in their waies shall obtaine blessednesse 2. Such are iustly hence reprooued who take themselues to be tolerable schollers if sometimes they make shewe of obedience vnto God and his word that they may appeare to men to pray to heare to reade to giue almes c. and yet
the God of our Lord Iesus Christ would giue the Ephesians to know what the hope is of his calling Secondly the subiects in whom it is The Saints for as the practise of beleeuers before Christ to waite for his first comming in humilitie as we read of Simeon Annah many others so now beleeuers as constantly waite for his second comming and the comforts of it Reu. 22.17 And that it belongeth only to the Saints is cleare 1. In that it is ioyned with the faith of the elect in this text 2. Because it ariseth from faith is nourished by it and is proportionall vnto it 3. The thing hoped for belongeth only to the Saints they only haue right in the tree of life and only they enter in through the gates into the Cittie 4. That which meriteth the thing hoped for that is the righteousnesse and obedience of Christ belongeth only to them for them only he praied while he was on earth for them only he died he rose againe ascended into heauen and now maketh requests at the right hand of his Father Thirdly the obiect of this hope Things to come and namely after the resurrection life eternall In which regard the Apostle calleth it an hope laid vp in heauen which is all one with that in the text hope of life eternall vnto which it lifteth vp the heart and affections Where the excellencie of the grace may be conceiued from the excellencie of the obiect it is not conuersant about momentanie and sleeting matters not insisteth in things below but about durable and eternall things to come and not onely comforteth the soule here below in earth but crowneth it hereafter in heauen And this grace it is which putteth such a difference between the godly and the wicked that whereas these are well appaied and contented with things present and wish for most part there were no other heauen then that happinesse they enioy here vpon earth the other looke vpward and outward and see a farre off and are such as waite for the adoption of sonnes and the redemption of their bodies which is the full haruest of those first fruits which they haue alreadie receiued Fourthly it is added in the description that this grace of hope doth firmely and not waueringly expect this eminent obiect and this it doth both because it is grounded not as the Papists teach vpon mans merit power or promises but vpon the most firme promise of God more stable then the hills of which mention is made in the next words as also in that the holy Ghost who first worketh it doth also nourish it yea and so sealeth it vp vnto the heart as it can neuer make ashamed it may indeede be tossed and shaken with many kinds of temptations yet in the patient attending vpon the Lord it holdeth out and faileth not Fiftly the fruit or effect of it is in the last words expressed namely that it prouoketh vnto all holy duty yea and continueth the beleeuer in it Thus Abraham by faith obeyed God and held out looking for the recompence of reward whence it is that as true faith is called in the Scriptures a liuing faith so found hope is also called a liuely hope that is such an one as is effectuall in the heart of the beleeuer to stirre him vp vnto all heauenly conuersation Vse This doctrine teacheth vs what a rare thing this grace of hope is among men and that the thing it selfe is not so common in the world as the opinion of it Aske any man how he meaneth to be saued the answer will be he hopeth well and he trusteth in God that hoping well he shall haue well but if this doctrine be true it followeeh that as faith is not of all no more is hope For it is a grace peculiar to the Saints who are very fewe in comparison of the multitude And is a companion of faith which is not the portion of the most It casteth anker in heauen and striueth not to become the heire of the earth as most men do whose whole studies are to plant and build and call the houses after their owne names and raise their families and make themselues great in the earth of whom we heare the holy Ghost speaking that their hope is onely in this life and they haue no hope in their death It is also accompanied with many graces which are not the garlands of euery head not the beauties of any but the spouses of Iesus Christ. It is not found but in an heart humbled with the touch for sinne and yet possessed with true peace in God grounded on that promise which is made to the poore in spirit for of these two it is ingendred It procreateth and preserueth heauenly mindednes lifting vp the heart to wait and wish for their masters comming so as that day neuer commeth vnawares vpon them as it doth on those who are yet in the night and in darkenesse It suffereth not a man to walke in the wayes of sinne either in hope of mercie or presuming of repentance but he that hath this hope purgeth himselfe and auoydeth the corruptions that are in â—he world through lust It vpholdeth the heart in obedience and dutie both by exciting the will and the diligent hand to vndertake and performe and strengthening the whole man in temptations dangers and distractions vnto all perseuerance in the wayes of God So that although when pleasure or profit is to be cast off or when crosses and losses betide the hypocrite for his obedience all his hope perisheth and vanisheth as the dewe before the sunne yet this hope maketh not ashamed but comforteth in this life and crowneth in the life to come Let blindnesse therefore make fooles bold whose propertie it is to beleeue euery thing yet the wisedome of the wise will cause him to vnderstand his way and not suffer him to nourish for hope either a doubtful desire of somthing which with Balaam he may naturally wish or a dreame in the slumber of conscience deluding with a perswasion of life that heart which is as dead as a stone within him Which God who cannot lie hath promised before the world began The pronoune relatiue which some from whom I would not easily depart referre rather to the word truth then eternall life because of that in the 3. ver But hath made his word manifest and thence indeede might our Apostle iustly haue defended his doctrine from suspition of noueltie beeing the same which was looked for euen in the first ages of the world and now made more manifest by which occasion were offered to ouerthrowe sundrie newe broaâ—hed nouelties of the Popish doctrine not sauouring of ancient antiquitie But I rather encline to that other construction referring the relatiue vnto life eternall immediately going before which as we haue heard it to be expected by hope so is it here said to be promised by God for in the promise hope hath his
testimonie of the spirit the same spirit effectually produceth such fruits as outwardly freeth our profession from falsehood and fayning which is the thing there condemned by the Apostle More plainely we may consider a twofold assurance on which our hope may be confirmed The former is the assurance of faith flowing from our iustification the latter is the assurance of sanctification The former is when the spirit witnesseth to our spirits that we are adopted which may be in weake Chrstians young conuerts scarcely yet experienced in their owne change yea such as can obiect such things against their faith as themselues cannot easily answer yet euen in this is there an assurance of faith which can onely leane vpon the promise and the truth of it and this I take to be more especially meant in this text of our Apostle The latter ariseth from the experience of our owne sanctification the vse also of which is not to make vs so but to trie our soundnes in the former yea to seale it to our selues and cleare it vnto others this is that the Apostle Iohn speaketh of in the place alleadged Yet notwithstanding that we may meete with an error on the other hand in the practise of Protestants we affirme with our Apostle that true hope relying vpon the promise goeth with faith knowledge godlines and groweth vp in these and therefore those the tenure of whose conclusions runneth thus Because grace hath abounded we may doe as we list because Christ hath blood inough God hath mercie inough we haue promises inough we may be the boulder in our sinnes these I say turne Gods grace into wantonnes to their owne destruction thus indeed to leane or bolster a mans selfe on the promises is an high presumption The reasonings of the spirit in the Scriptures are of another kinde Doth grace abound oh this must teach me to denie vngodlines worldly lusts hath God mercie mercie is with him that he may be feared hath Christ blood it is to purge me from all my sinnes both the guilt and the dominion haue I promises such precious promises are giuen me that beeing partaker of the godly nature I should flie the corruptions that are in the world through lust and seeing then I haue such promises it is meete I should clense my selfe from all filthines of flesh and spirit and grow vp to full holines in the feare of God Vse 3. We must often haue recourse to the promises and acquaint our selues with the Scriptures wherein we may peruse our priuiledges and thus euer be laying surer hold of eternall life by the applying bringing the promises home to our owne hearts otherwise faith shall be easily shaken hope quickly foyled and the rest of our graces in a continuall wane and decaie Cast anchor out of the ship if it sound no bottome the ship shall be at no stedfastnes in the storme but be in danger of shipwracke by euery surge and billow in like manner the anchor of hope if it pitch it selfe vpon promises it keepeth the soule in stabilitie and constancie in weldoing but impossible it is that in stormie temptations or afflictions the hope of the heart should strengthen and vphold that man that is not acquainted with the promises Doct. 2. The next instruction out of the former words is that God cannot lie which sheweth the promise to be stable and infallible That God cannot lie appeareth both by testimonie of Scripture and reason Balaam himselfe vttering his parable could say God is not as a man that he should lie the Apostle Heb. 6.18 saith that it is impossible that God should lie And the reason is because to lie is against the nature of God so as he shall as soone cease to be God as once to doe it truth is of his nature yea he is truth it selfe truth in all his promises which are yea and amen truth in all his threates for shall he say it and not doe it wicked Nebuchadnezar hauing good experience of both in beeing cast among the beasts and after raised vp againe aboue men could confesse that his words be all truth yea in this nature of his he is vnchangeable he cannot denie himselfe there beeing in him no shadow of change Now to ascribe a lie vnto God were to impute not onely change but contrarietie to that most simple nature of his for what is a lie but to vtter something contrarie to the knowne truth and that with an euill intention which wickednesse seeing it implyeth a contrarietie betweene his will and his word seeing he hath condēned it in his law as not induring it in his creature seeing this of all other is such an odious iniquitie as that the phrase of the holy Ghost includeth vnder this title all manner of vnrighteousnes opposeth it vnto all holines Zeph. 3.13 how can it be ascribed vnto the high maiestie of God vnles we will blasphemously say that he hath enacted laws against something which standeth with his nature and will or at least that he hath chāged his wil to loue that which once he hated Quest. But why may not God change his will which euen a creature may doe without sinne or if he cannot how can he doe all things and remaine omnipotent Ans. 1. To change the will were an argument of weaknes and impotencie for euen so is it in man whether he freely doe it or forcedly If freely it is because some second deliberation seemeth sounder then some former which argueth want of foresight and wisedome if forcedly a man change his minde it argueth want of power which suffereth the former deliberation to be letted by some crosse accident neither of which can befall that most simple and immutable will of God who neither of his owne accord nor yet by constraint can be forced or hindred because he seeth all things in their causes and consequents together in one act as soone and easily produceth the thing he willeth as he pronounceth the word as appeareth in the creation 2. The omnipotence of God is to be referred to the things which he willeth and can will for his power cannot thwarte his will nor his arme disapoint his mouth nor either of them goe against his nature That God then cannot lie denie himselfe change his purpose proceedeth not of weaknes or infirmitie but of wisedom power and maiestie to whom only that is impossible which is contrarie to his nature Obiect But God hath spoken many things in the Scriptures some of which implie change in him and some seeme altogether vntrue the former appeares in such places as where he is said to repēt him that he made man that he made Saul King that he changed his minde from the euill which he threatned to doe to his people Ans. All such speaches as these are to be vnderstood not properly but figuratiuely improperly and according to mans apprehension for in proper speach Samuel in the
that they may participate with me in the same grace of life but how much more then such as are not men only but good men who haue Gods image renewed vpon them Saints by calling such as excell in vertue how should not all my delight in comparison be set vpon these If I must manifest my loue to all men these may well challenge brotherly kindnesse see 2. Pet. 1.7 2. Quest. Whether this precept belongeth only to Ministers or no Ans. It is here directed vnto the Minister and commended to his practise in the first place as a speciall both helpe and ornament to his calling and person both to shew himselfe a freind and familiar companion of all them that feare God for such as a mans companion is such is himselfe as also to confirme encourage and whet vp himselfe and others in all the waies of God not only by his publike Ministerie but in his priuate course and conuersation For by this meanes Pastor and people would not liue estranged but by mutuall conuersing together and receiuing mutuall knowledge one of anothers course gifts and wants might receiue also mutuall admonition instruction strength And thus the worke of God would thriue in all their hands And what an encouragement would it be to pietie and vertue if publike persons would cherish those who are comming forward Surely if the Magistrates eie be on them that are faithfull in the land as Dauids was Psal. 101. and if the Minister be a companion of all them that feare God as euerie Timothie ought to be we should see men flie as clowds for multitude and as the doues for swiftnes vnto the windowes of the Church But yet this commandement beeing no other in the owne essence then that old generall commandement giuen to the whole Church from the beginning as also that new commandement that is renewed by Christs appearing by which although many lawes were antiquated and reuersed yet this lawe of loue of the brethren was reuiued and diuersly enforced it of necessitie belongeth to euerie one that professeth the Lord Iesus in the most inward closet of his heart and affections to carie such as are members of the bodie of Christ sonnes of God temples of the holy Ghost and heires of the kingdome of glorie Now the reasons enforcing it vpon both Ministers and people are these 1. Because the Lord hath deerely loued such as here he commendeth to our loue for these he hath giuen his onely beloued Sonne vnto these he hath giuen his spirit for these he hath prepared glorie and imortalitie he walketh with them protecteth them prouideth for them in a word will not be in heauen without them 2. There is no man so vile but he professeth he loueth God now it is certaine that whosoeuer delighteth in God he delighteth in his image wheresoeuer he see it for he that loueth him that begat cannot hate him that is begotten and he that loueth not the brethren knoweth not God is in the darkenes and not in the light and in saying he loueth God he lyeth and the truth is not in him neither can a man cleaue any otherwise to the bodie of Christ then by loue to the brethren 3. Consider how louely the societie and fellowship of the Saints is In their meetings a man may be holâ—en forward in knowledge faith and obedience and depart thence wiser and better he may haue the vse of all the graces God hath bestowed vpon them his owne grace is preserued with increase his inward peace and ioy more setled here is the communion of Saints which is the beginning of heauen it selfe Vse 1. Many Ministers herein faile who beeing men of corrupt minds and affections oppose themselues against good men if there be any in their parishes more carefull of their waies more conscionable more forward in religion then other these are as beames in their eyes the obiects of most bitter invectiues in the meane time they giue their right hands of fellowship vnto loose and base fellowes who ought to be as vile in their eyes as they are in themselues whom I wish timely to consider that it was alwaies noted for an infallible propertie of a false prophet to strengthen the hands of sinners cast downe such as they ought to haue spoken peace vnto from the Lord. 2. Although the Lord hath by most straite iniunctions prouided for the welfare of his children not onely in regard of their safetie but their louing entertainement also in the world with acknowledgement of all such offices of loue done vnto himselfe and of which himselfe will become the rewarder yet notwithstanding according to the prophecie of the Lord of the holy Prophets In the world good men doe and shall sustaine affliction their good shall be returned with euill to the great affliction of their soules and the world which knoweth not but to loue her owne taketh no notice of such but to hate them and hated they are and shall be of all men almost for the name of Christ. Hence haue such in all ages were they Prophets Apostles or Christians of whom the world was vnworthie beene thought burdens vnworthie to be borne or liue in the world Here one Caine casts down his countenance vpon him whose works he seeth better then his owne he cannot giue him a good looke An other wagges his head at such a man as the Iewes did against Christ in derision of him An other is readie to burst for anger and rage as those wicked ones against Steuen Sometimes superiours breath out slaughter and threatning as Saul against the Church Sometimes equalls yea and inferiours trie them by scornings and mockings so as Ieremie himselfe shall heare the reuilings of many against him Nay the base multitude shall tell Christ himselfe that he dealt with a deuill And Satans mallice is so like it selfe in his instruments that if it be laid in their power they proceede to drawe the sword and stretch out their hand as Herod against Iames to take away their liues and euen in killing them thinke they doe God good seruice But how good were it for them to haue nothing to doe against such iust men for who deale they against or against whom doe they rise vp against simple men no surely but against God himselfe him they persecute him they blaspheame the apple of his eie they poare in Now who euer rise vp against God and prospered or who euer kicked against such prickes and bruised not himselfe Is not he eternall to outliue all his enemies Herod the Archenemie of Christ dyeth but the enemie of Christs enemies is euer liuing And is not his wrath the messenger of death cannot his power grinde his enemies to powder or shall not his right hand finde them out Againe thou art for the present a cursed man that louest not good men marke the terrible threatning I will curse them that curse thee so as what thou intendest against them shall fall vpon thine owne
1. To mooue such as are separated to the ministerie vnto the diligent reading of the Scriptures to redeeme that time which they haue or may otherwise spend in reading filthie lewde and wanton bookes superstitious pamphlets Machiauells blasphemies or Popish errors and heresies vnlesse it be 1. with sound and setled iudgement able to discerne right from wrong truth from falshood and 2. with this end either more to detest them in themselues or fore warne others of them and thus the wise marriner neede not leaue the sea if he can avoide the rockes But let a Timothie or Titus hold him to this booke he shall hence haue supply of wisedome to saue himselfe and others or what wouldst thou wish besides wisdome for thy calling wouldst thou be fitted to exhortation deceiue not thy selfe philosophie cannot fit thee onely the word of God worketh in all the parts and powers of the soule minde will and euerie affection by Philosophy thou maist enforme the vnderstanding although but darkely in the things of God but did that euer reformâ— or alter any mans heart reade then this booke teach this and thou shalt ransacke the affections yea and consciences of the hearers Or else wouldst thou haue a dexteritie and facultie in the quicke resoluing of doubts studie this truth be readie in it and thou shalt finde truth manifesting both it selfe and the contrarie And seeing this is the onely euerlasting veritie it will much more make the mightie to ouerthrowe whatsoeuer is contrarie vnto it Finally wouldst thou haue eloquence added to all these former abilliments without which they could not be but obscure then studie this truth of God and thou shalt feele it framing thine heart and so ministring speech yea thou shalt speake out of the fulnesse and abundance of thy heart graciously nay it will be with thee in thy measure as it was with the Apostles thou canst not choose but speake the things thou seest and knowest 2. To confute the Popish teachers who contrarily 1. teach that the Scripture beeing so hard and obscure as they say it is may be wresâ—ed abused by heretikes at their pleasure and that no man can be fitted vnto these duties especially the latter of conuiction of error fully by the euidence of Scripture it selfe except he borrowe some helpe and force elswhere namely from the expositions and voice of their Church And 2. in deciding their controversies of religion according to the former position they â—â—lie from the word vnto Bishops Fathers Councels Decrees and Popes But to the first we answer that although we are not to neglect much lesse despise the light and direction of godly mens expositions and iudgements nor such truthes as are receiued by the true Churches of God yet without them by considering the nature of the things themselues the conference of places the knowledge of tongues the suitable correspondence of the parts of the context we may come to attaine the true meaning of the place controuerted by that be able to convince withstand all gainsayers And to the latter their practise is contrarie vnto Christs and his Apostles as we haue shewed As also the practise of the auncient Churches since as may appeare by that memorable course of Constantine the Emperour who commanded the Fathers met together in the Nicene Councel about 362. yeares after Christ to referre the great controversie then in hand against the Arrians to the decision and determination of the Scriptures Which godly course Augustine backeth who liued not past 40. yeares after when he affirmeth that it was an auncient order of disputing to haue present the books of holy Scripture and to stand to the triall thereof If this was an auncient order of disputing in Augustines dayes surely the contrarie Popish practise is but a nouelâ—ie and we iustly presse them to antiquitie Vers. 10. For there are many disobedient and vaine talkers and deceiuers of minds cheifly they of the circumcision 11. Whose mouthes must be stopped which subvert whole houses teaching things which they ought not for filthy lucres sake The coniunction for sheweth that the words following containe a reason of the matter preceding namely why the Minister should be a man so qualified with able parts both to maintaine the truth and confute the falshood The reason is drawne from the description 1. of teachers in these two verses and 2. of hearers in the 12. The teachers are described by three arguments 1. from their indefinite number there are many not two or three who are easily set downe but many 2. By their adiuncts which are two 1. They are disobedient or refractarie such as will not submit themselues to the true doctrine and discipline of the Church 2. they are vaine talkers that is such as beeing giuen to ostentation and vanitie contemne the studie and deliuerie of sound and profitable doctrine and search out words and matters of wit and applause both of them of more sweetnesse vnto the flesh then soundnes vnto the soule and spirit 3. By their most dangerous effects and these also are two 1. Their deceiuing of minds for which vngodly practise he especially brandeth them of the circumcision that is either by metonimie the Iewes themselues circumcised or else Gentiles Iudaizing embracing Iewish opinions mixing the Law and Gospel Moses and Christ circumcision and baptisme together making indeed an hotchpotch of religion by confounding things that can neuer stand together The 2. effect of them is their subuersion of whole houses that is they poyson and infect whole houses yea and where the grounds and foundation of religion hath beene laid they ouerturne and ouerthrowe all This last effect is declared by two arguments 1. from the instrumentall cause of it and that is by their false doctrine teaching things which they ought not 2. from the finall cause of it that is couetousnesse for filthy lucres sake Now these teachers beeing so many so dangerous and hurtfull their mouthes must needes be stopped Which is a common conclusion set betweene the two verses as hauing reference vnto them both as a common remedie against all the mischeife which any way may be let in by them and therefore those that are to be admitted into the Ministerie must be of abillitie to stop their mouthes For there are many disobedient Doctr. 1. In that the first thing taxed in these false teachers by the Apostle is disobedience we learne that disobedience commonly is the ground of false doctrine For 1. it is iust with God to giue vp those to errors and delusion that receiue not the truth in the loue of it for wheresoeuer it is receiued in loue obedience cannot but be yeelded vnto it 2. The nature of sinne is euer to be excusing it selfe and is loath to be crossed although neuer so iustly but studyeth how to defend it selfe as long as it can euen by wresting the Scriptures and by taking vp one error for the maintenance of another 3. The tenour
inconueniences which necessarily follow his aduersaries false positions Now alas how farre are readers and dumb men from this one part of the dutie of a Minister how dangerous are they in their places seducers may come and doe with open mouthes into their parrishes they cannot stop their mouthes nay in truth they are as the keyes to open them and vnlocke them Well were it or much better with our Church if Theophylactus his rule were obserued that he who in some competencie could not doe these things should neither be admitted nor permitted in the Ministerie Vse 2. Hence we further see that it is rather to be wished then hoped that all Ministers should be of one minde and accord in the truth and at peace among themselues For seeing it is the constant condition of the Church to haue many daubars with vntempered morter many vaine talkars deceiuers of mindes enemies to the crosse of Christ and the libertie of it what must now in this case all the world sit still and be at rest must Christs Ministers be silent and the Pastors haue neuer a voice to driue awaie wolues from the Lords foldes must hurtfull doctrine be winked at and suffered still to creepe in to the destruction of many No no there must now be opposition and strong dissention among the Ministers themselues Ieremie must set himselfe as well against Preists as Princes and people The Ministerie of the Apostles did spend much of it selfe against the false Apostles that serued not the Lord Iesus but their owne bellies Christs owne Ministerie though the Prince and author of all our peace bent it selfe most against the cheife teachers of that age who sought glorie and praise of men and thus must his faithfull Ministers tread in his holy steps If Paul had not strongly opposed himselfe against many learned teachers Act. 15.2 where had the saluation of the Church of that age laid Let men learne therefore to be wise hearted and get knowledge whereby they may rather iudge of doctrines then take offence at the diuersitie of iudgements and practises of Ministers But if any one be sunke downe so deepe that he voweth to beleeue none of them all neither will follow any religion till they be all agreed among themselues to him I will say that this rocke was laid to breake the necke of his soule vpon and a fearefull signe it is that Christ himselfe is to him a stone to stumble at For came not Christ to make debate in the earth came he not to send fire desiring nothing more then that it should be kindled came not he with his fanne in his hand to diuide betweene the chaffe and the wheate the which shall neuer be wholly seuered till the haruest And meanest thou to be a looker on till the wheate and chaffe become one or hast thou well ridde thy selfe by beeing till then iust of Gallio his religion who cared nothing for these things I assure thee who wilt looke on whilest other contend for the faith thou shalt be a looker on too whilest other goe into heauen and haue lesse to doe in that businesse then thou desirest because thou desiredst it not when thou mightest yea when thou wast gratiously invited and desired to enter Which subuert whole houses In these words is contained the second dangerous effect of these false teachers declared by two arguments 1. by the instrumentall cause namely false doctrine for they teach things which they ought not 2. by the ende of it for filthie lucres sake The danger appeareth in three things 1. in that they subuert that is quite ouerturne the saluation of men 2. they subuert houses in the plurall number 3. whole houses The first of these sheweth that these deceiuers not onely shake men in the foundation of religion but vtterly ouerthrowe them and doe as a man who not onely beates downe a windowe or a bay or the side of an house but diggeth vp the foundation or as one who not only loppeth a tree or heweth it down by the ground but diggeth it vp by the roots and quite supplanteth it so doe these deceiuers quite destroy the faith of men and turne it vpside downe that is not onely lead men away from the simplicitie of the Gospel but wholly and altogether from euerie part of the sauing truth Thus is the word vsed among the heathen whereby they expresse such a raging of the sea as casteth vp and causeth to floate that filth and mire which lay at the bottome Quest. But how did they ouerturne mens faith and saluation Ans. By teaching iustification by circumcision that is the works and rites of the lawe But will some say could this beeing but one point subuert all I answer that fundamentall truthes are such and so linked and knit together as breake one and many fall yea some are such as being denied all of them fall to the ground A man that pulleth downe an arch of the Church endangereth the whole but yet the Church may stand but he cannot digge vp the lowest stones of the foundation but all commeth to ruine Of these the Apostle mentioneth two like the two pillars which Sampson pulling downe the whole house fell the one that of the resurrection which beeing denied all preaching and all faith is in vaine the other is this of seeking righteousnes elsewhere then in Christ who is Iehovah our righteousnesse for this makes grace no more grace and Christ to haue died in vaine Whence by the way note the dangerous estate of such as liue and die essentiall members of the Church of Rome who by their doctrine of merit and iustification by works are subuerted and plucked vp by the rootes and turned of their saluation Quest. But if this be so whether may a man be saued that erreth in a fundamentall point of religion or in such a one as by consequent raseth the foundation Ans. The things which all Christians are bound to beleeue may be reduced to two heads The former are such principles as make the rule of faith so neerely touching the matter of saluation as that a man cannot be saued vnlesse he knowe and beleeue them for all will confesse that he that must be ordinarily saued must in some measure knowe the causes the matter the obiect the manner the end and meanes of it If God I say ordinarily saue him he must knowe the platforme of Christian religion As for example 1. God in vnitie of dietie and trinitie of person for vnlesse he knowe God in Iesus Christ there is no life euerlasting 2. himselfe in the guiltines and vnder the curse of sinne seeing Christ came to call none but sinners to repentance and hunger after the meanes of deliuerance for the waters of the well of life are giuen onely to such as thirst after them 3. The meanes as that without shedding of blood there is no remission of sinne and consequenly that the Sonne of God must take the nature of
deliuered from that for then the light would discouer them so as the simplest could scarce lie open vnto them and therefore they must first insinuate themselues and then by addition and sowing of their owne both depraue and denie the truth 2. The verie nature of error beeing the child of darkenes is to flie the light and as the adulterer watcheth for the twilight so doth he that adulterateth the truth Vse 1. Not needing to applie this doctrine against the Iesuites who like so many swarmes of frogges and locusts are sent out of the bottomles pit and creepe euery where into houses especially ignorant corners to beguile the simple Let it teach vs this wisedome to know whom we admit into our houses Many dangerous men there are of corrupt mindes who dare not nor will speake againâ—â— a doctrine deliuered to a mans face nor before such as can iustifie it but behinde a preachers backe can traduce it and before the weake and simple offer impeachment vnto it of these there are not a few who whether they be Popishly or profanely addicted must be wisely discouered and remitted for their entertainment to such as themselues 2. We must in our priuate houses cleaue to truthes publikely deliuered and beware least any deceiuer defeate vs of such a treasure The Lord might free his Church in an instant of all seducers but he suffereth such hurtfull men 1. to trie the faith of his and their loue to the truth whether they will abide with him in temptation 2. to rouse vs out of securitie that the more gins and snares are laid for vs we might be the more circumspect for thus the Lord left the Cananites in the Land vndestroied to exercise his people for which with other endes he seeth it meete that these tares should growe together with the wheate vntill the haruest 3. As these wicked ones are suttle to corrupt the truth and disperse their errors namely by infecting and subuerting houses so should we on the contrarie learne to be wise in our generations and know hence that the way of fortifying and spreading the truth and banish error is by instructing and enforming our houses And surely truth will neuer flourish in the Church and in publike till it be more heartily and with better welcome entertained in families We wish good lawes and by Gods blessing many there are for the Church but were there none to our hands euery Christian should be a law to himselfe and all that is within his gates Let vs make good orders and obserue them in our families and thus our houses shall become Churches And by whetting the truth vpon our children and seruants they shall be able to teach their families after vs and so we shall propagate the grounds of true religion euen to after ages The third point of the danger is that they subuert whole houses not one or two persons in the houses but whole houses Where note the infection of error which is therefore compared to a gangrene or running tetter which let it take any one part and destitute it of heate and vitall spirits it proceedeth on vnto all and no way is there to cure the person but by cutting off the member Our Sauiour Christ calleth the doctrine of the Scribes and Pharisies leaven for the spreading of it So also if the error be in manners let Peter dissemble a little and a number will fall with him yea and Barnabas also will be drawne into the dissimulation Vse 1. Teaching Masters of families to become more wary of themselues for on them dependeth the good estate of the whole family if they be ouerreached the whole family is seduced if the deuill hold in his power the Master of a familie he knoweth little good will be done in that house except the Lord preserue some Ioseph in Potiphars house or some Saints in Neros court to iudge and condemne the rest both here at the great day 2. They must be watchfull ouer their families to keepe Popish and prophane persons out of doores least they corrupt the rest We know little what mischeife a little leauen doth but the deuill knoweth well inough and therefore he seeketh to thrust into euery societie and familie some wretch or other not to hinder good things only but to spread euill and mischeife that if he can Christs owne companie shall not be without a Iudas Wâ—ll knoweth he that one swearer one drunkard one contemner of God and his word will doe more mischeife in an house then many religious persons can doe good Let heads of families not take their seruants hand ouer head not caring what their seruants are or are not so they will be droyles and drudges but for their owne sake for their children sake and for the more prosperous successe of all their businesse make such choise of their seruants as they may truely say with Ioshuah I and my house will serue the Lord and with Ester I my maids will fast 3. When Satan or his Ministers goe about priuily to bring vs out of tast with the word or the preachers and professours of it be wise to espie his malice betimes and timely preuent him for otherwise he will speedily subuert thee and thy house for he doth his mischeife by degrees and if thou yeeldest thy selfe but a little to harken to his whistle God in iustice may yeeld thee wholly and thy house to delusion Thus haue we seene the dangerous effects of these false teachers which beeing so great must encrease the true Ministers 1. diligence Act. 20.28 2. faithfulnesse against them Gal. 2.11.14 Now we come to the declaration of this latter effect by the instrumentall cause false doctrine and the finall which is couetousnes or filthy lucre Teaching things which thy ought not that is either impious doctrines which derogate from the glorie of God extenuate the merit of Christ or else loose and licentious doctrine rather giuing patronage to corrupt manners then any way improouing them And all these they teach for filthy lucres sake Doctr. Where the heart is set vpon gaine it will haue falsehood to feed it True it is in all sorts of men and callings which is here said of false teachers filthy lucre and falsehood are inseperable companions The Prophet Micha telleth vs that the Preists that teach for hire and the Prophets that prophecie for mony while they bite with their teeth that is while they haue to bite and feed vpon all is peace to the feeders but if a man put not into their mouthes that is satisfie not their appetite and desire they prepare warre against him as if he were an enemy to God and man The like affirmeth Ezekiel of the false Prophets who polluted the Lord among his people for handfulls of barly and peeces of bread would sew pillowes vnder euery armehole by which type they signified ease and prosperitie to the people and made vailes for euery head
and sparing As Paul in all his bookes adding vnto his 14. Epistles if that of the Hebrewes be his his sermons and defences in the Acts of the Apostles vsed only three short Aphorismes neither out of the iust causes prealleadged Neither did euer Moses though learned in all the learning of the Egyptians vse any nor Abraham nor Iob nor Daniel mixed any of their Chaldean knowledge nor any of the Prophets Nor Christ nor any other of the Apostles but onely Paul the doctor of the Gentiles who were better acquainted with Heathen writers then the Scriptures before whom alone he vsed them wounding them with their owne weapons 2. These allegations must be vsed soberly without affectation Paul himselfe teaching vs that the right manner of preaching standeth partly in concealment of humane skil partly in demonstration of the spirit And hereof he rendreth two reasons 1. Because the doctrine of the Gospel must sauour still of the crosse be abiect and despicable and so resemble Christ himselfe the author of it who neuer sought his owne glorie but departed from it for the saluation of his bodie 2. Least the faith of beleeuers should be in the wisedome of men and not in the power of God that is least men should ascribe that to humane eloquence and wisedome and gifts of men which is proper to the simplicitie of the Gospel True it is as the Apostle obserued the more pompe the lesse power and the more earthen the vessels are knowne to be the better is the treasure knowne to be heauenly 3. They may not be vsed to prooue points of Doctrine or manners for the word is a sufficient and sure ground for proofe of all such points but rather illustrate and giue a more euident declaration of the truth and more clearely to reprooue and conuince falsehood and error For to vse mens authoritie to prooue Gods truth were to set vp a candle against the sunne or as if a cryer of a proclamation signed by the Kings hand and seale should say thus will the King haue it and such and such of his guarde These cautions quite ouerthrowe the common vse of such allegations at this day wherein men are immoderate yea infinite in euery sermon vpon all occasions and to euery purpose and people Hence it is that Arbanah and Phâ—rphar riuers of Damascus are more frequented then all the waters of Israel Fathers Philosophers and Poets are lowde in many sermons when the Prophets Apostles and the Sonne of God himselfe is silent And all this is laid vpon this one practise of the Apostle and no other commandement or practise can be alleadged in all the Scripture but his And therefore we will looke a little nearer vnto it and search how farre the Apostle hath propounded himselfe a patterne for our imitation And to omit that scruple whether we may lawfully imitate him except we had such extraordinarie gifts as he had and such inspiration as whereby he was able to make profane sentences holy wheras we finding a profane sentence cannot but leaue it so If we shall take libertie to vse them as the Apostle did I take it no man can from thence directly conclude the lawfulnesse of that manner of preaching which is taken vp by verie many For 1. If we vse them as the Apostle did they should neuer come in sermons in our Church-congregations for he neuer vsed them but either in confereÌ„ces or disputations or as here in a personall Epistle 2. Neuer before Christians who reiect not but desire the testimonies of Scripture for he did not but before the Gentiles and Heathen which refused the Scriptures 3. Not often in one sermon and in euery point for he did verie seldome onely thrice in many sermons disputations and all his writings put together 4. Neuer in points of doctrine or manners for proofe as inconsideratly they are the Apostle neuer so detracted from the sufficiencie of the Scriptures 5. Neuer with their names prefixed to get credit and authoritie or for ostentation which euery good Christian see men doe for so neuer did the Apostle 6. Not at all times and in all places nor euer in the Vniuersitie as men most do for at Corinth the Apostle is so farre from vsing them that he verie sharply reprehendeth the practise there 1. Cor. 1.17 For there was most danger of all And thus we see how farre we may take libertie or haue ground to imitate the Apostle in this practise The allegations of men for their practise are either weak or impertinent As 1. their large discourses in praise of humane learning wherin they fight with their owne shadowes for want of other aduersaries For who discommendeth it doth he that praiseth gold dispraise siluer or doe not we acknowledge it a necessarie handmaid vnto diuinitie but an Agar still who if she presume to step into Sarahs place must be cast out of doores Obiect None speake against them but such as are ignorant and not able Answ. Not to speake of the loudest sound of emptiest vessels they are not in themselues spoken against but seeing there may be no composition in the holy oyle neither may the Lords feild be plowed with an oxe and an asse nor sowne with diuerse seeds we desire moderation and restraint to the former rules that the voice of God may sound in the Church and not the voices of men Obiect But it is lawfull for the Israelites to rob the Egyptians Ans. But it is not lawfull to make a calfe of those earings and set it vp for a God Obiect But these adorne a Sermon Answ. Oh that our eyes were so spirituall that we could see that wonderfull bewtie in the pure word of God What an vnwise man were he that would not content himselfe with a Iewell of infinite price all of gold pearles and precious stones except he carrie it to the painter to paint it Let Christs voice put forth it selfe and his sheepe will heare it and follow him As for the persons alleadged be they neuer so holy or profound they are sufficiently honoured in beeing the friends of the bridgroome though they be not the bridgroome himselfe and for the persons alleadging them let them remember that he is not praised in this busines whom men commend but he that is praised of God So much of the preface Now we come to the Testimonie it selfe Wherein the Poet chargeth his countrimen with three maine vices 1. That they were giuen to lyes and falsehood The Cretians are alwaies lyars 2. That they were of brutish and belluine condition voide of the guidance of reason euill beasts 3. That they were giuen to idlenes and intemperance slow bellies For the first of these Why he charged them of lying although we need not enquire the occasion that the truth of his testimonie besides the Apostles subscription may appeare in history which recordeth that the bodie of this people was giuen ouer to inuent beleeue and receiue any fable or lie neuer
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
heauen but a few meane men and those perhappes more nice then wise what becomes then of so many great and learned men wiser we hope then all they Thus while Paul speaketh the words of truth and sobernes he is counted a mad man Act. 26.15 Men are wiser then to becâ—â—e fooles that they may be wise it will not sinke with them that Christ can come out of Galily Ioh. 7.41 And thus by Gods iudgement vpon the infidelitie of men themselues can lay blocks inough in the way to stumble at the truth and desperatly breake the necks of their soules vpon that verie rock which was laid for the rising and saluation of the righteous 3. At how many hands doth the truth go away reproched yea hated and persecuted Gods graces are derided Gods children scoffed and mocked by those who are borne after the flesh Gal. 4.29 And why doth Caine hate and kill his brother because his deedes were good and his owne euill And why are Christians yea Christ himselfe mocked euen for this confidence in his God Psalm 22.8 But here euery man blesseth himselfe and God forbid that men that professe Christ or that we who are ordinarie hearers of his word should be iustly ranked in this number Yet euen of vs how few are there whom the truth hath set free from lusts and seruice of some sinne or other Many of vs indeed haue gone farre in the contemplation of this truth but our minds and soules are no more altered and changed then if we had read or heard some humane Histories affecting vs for the time but leauing vs where they found vs at first How few of vs are sanctified by this truth and daily proceed on to encrease in sanctification by meane of it which that it is the scope of it Christs petition teacheth Ioh. 17.17 Nay how many of our hearers detaine this truth in vnrighteousnesse that is while they heare learne and can remember much of it yet in their courses are as vaine and vngodly as euer before Which plainely argueth a forsaking of the truth vpon the plaine feild making such persons more liable to moe and more fearefull strokes of God who receiuing the truth into their eares vnderstandings and iudgements but turne away their affections from it yea turne from it in their practise in that they hate to be reformed by it And if we haue not in great part turned away from the truth where is our former courage and resolution for it may not the Lord iustly complaine of vs as he did once of his owne people they haue no courage for the truth Many of vs durst better haue beene seene in Christian exercises then now we dare we could better beare a rebuke for our profession then now we can we did more take to heart the dammage of the truth then now we do we did take more paines for it we could be at more cost for it we could be more zealous against the enemies of it then now we are or can be Alas our dasterdlines and timiditie that faint before daies of triall nay in daies not only of peace but of protection and encouragements in the truth what can we promise of our selues if we were called either to die with or denie Christ Oh therefore let vs call back our selues out of our ruines and â—â—call our former daies 〈◊〉 with them our former workes as such as meane to partake in that honourable commendation of the Angel of the Church of Thyatira whose workes were more at the last then at the first Now that we may the better be preserued from beeing turned from the truth some rules are to be deliuered and practised 1. Entertaine it not for outward respects neither for the laws of the land nor the encouragement it hath c. as very many do but for the loue of it selfe for that we affect we easily turne not from it no nor are driuen from it and if we loue it for outward respects as those outward respects change so will our affections For example if we loue it for the prosperitie of it times of persecutions will make vs fall off with Demas If we hold it because we would hold our temporalties the losse of it will be light in comparison of losse of goods dignities countrie world libertie and life the least of these will the heart fasten vpon although with the losse of the truth and with it of saluation also 2. Practise so much of it as thou knowest and the more thou practisest the more thou knowest and the more thou knowest thus the more thou louest and the surer dost thou bind it vpon thy selfe and this is the surest hold Ioh. 7.17 when as in religion faith and good conscience are ioyned together for such as thy conscience is such shalt thou be found in religion without which heare euery houre a sermon read ouer the Bible as often as he did who gloried that he had read the text and glosse also fourteene times ouer all this knowledge will not lift thee vp to heauen 3. Call no ground of this diuine truth into question suspect not that which thou canst not reach but accuse thine owne weakenes and ignorance our first parents yeelding at the first onset of Satan to call into question the truth of God were turned away from all that image of God which stood in truth and holines 4. Beware of indifferencie in Gods matters many thinke it good wisedome and pollicie to be on the yeelding hand and as waxe fit to take all formes and the print of any religion but the truth is that such persons as are not rooted and stablished in the truth when windes and stormes arise or the euill day approach they shall not be able to stand but as they haue beene long tottering so their fall shall be great Vers. 15. Vnto the pure all things are pure but vnto them that are defiled and vnbeleeuing nothing is pure but euen their minds and consciences are defiled The connexion of these words with the former is not easie to be seene vnlesse we conceiue the words preceding in that proper sense which we haue giuen of them and then this verse will affoard a reason of the former For the Apostle hauing called these Cretians from attending to Iewish â—ables and commandements of men that is such fabulous doctrines as still would keep life in the ceremoniall differences of daies and meates persons and garments seeing now all that partition wall was broken downe he draweth a reason from that libertie which now is obtained for Christians vnto whom now nothing was common or vnclean but might be purely vsed of them who haue their hearts purifyed in obeying the truth And this reasons is enlarged by opposing the contrarie in a similitude of the like To the impure nothing is pure not onely outward things but their chiefe and eminent inward parts are defiled whether we consider the theoricall part that is the minde and vnderstanding so as they can
so called because they hold and detaine men so in the employments of this present world as that they haue no leisure to thinke seriously of any other and so can no more tast the sweetenesse or frame themselues to an heauenly life then the bruite beast can liue the life of an Angel These must be denied that is when temptation by Satan the world or our owne corrupt flesh will be still egging and vrging yea soliciting and prouoking with much instance to euill as thou seest others do thus and thus or else pitie thy selfe fauour thy selfe enioy this pleasure it is twilight or darkenes couereth thee here must be as instant denialls and refusalls as it was with Ioseph so must it be with euerie Christian albeit his mistris spake to him day by day yet he harkened not vnto her but kept him out of her company and when she offred violence to him he fled out from her But by whom must these be denied Answ. The doctrine of grace teacheth vs saith the Apostle euen the most godly Paul himselfe who after many yeares conuersion shall finde the law of his members rebelling against the lawe of his minde he that hath receiued most grace and most strength must be here further instructed Lastly the Apostle speaking indefinitely sheweth that all these must be denyed no vngodlines no one lust excepted For grace will not stand with the cherishing of any lust though neuer so secret neither is he taught of God that liueth and tradeth in any sinne Obiect But this is an impossible commandement and as impossible a doctrine as any the law giueth Is the Gospel become so seuere a schoolemaster as the law is Ans. The doctrine of grace teacheth not what we can doe but what we are bound to and ought to doe 2. Though corrupt nature make such commandements impossible yet by grace the yoake of Christ becommeth easie and light in so much as Paul could doe all things by his grace that strengthened him Grace can crucifie the world to a Christian and a Christian vnto the world 3. In beleeuers whome grace hath taught there is a possibilitie in the commandement three wayes 1. In regard of grace receiued the nature of which is euen then when it is foiled to preserue some resistance and denial in the heart of the things which the flesh hath vnlawfully yeelded vnto so as the godly sinne not with full consent of heart but doe often the things they would not yea euen that euill which they hate Secondly in regard of a godly mans disposition who hath with him 1. a purpose of heart to cleaue vnto God if he embrace vngodlinesse or lusts it is besides and against his purpose 2. an inclination of his will against them all Psal. 119.57 I haue determined to keepe thy words and ver 107. I haue sworne and will performe to keep thy righteous iudgements so as they are in the sinne they doe as a forced woman whose whole will is neuer gained to the act shee is in 3. an indeauour answerable to that will Pauls endeauour was to keepe a good conscience before God and all men Psal. 119.6 I shall not be confounded when I haue respect to all thy commandements Indeede the beleeuer is like a prisoner with bolts on his heeles who hauing escaped the prison cannot flie his danger as fast as he would cannot denie what he would but yet some progresse he maketh slowly he goeth forward but as fast as he can according to the measure of grace receiued 4. what he denieth not for the present he denieth not long after yea denieth himselfe for it and is neuer quiet vntill he haue met God in the wayes of repentance Thus he that is borne of God is said not to sinne both in that he commits not sinne fully the seede beeing in him as also because it is against his purpose will endeauour besides that he lyeth not in his sinne and so sinneth not vnto death Thirdly there is a possibilitie in this doctrine in regard of Gods acceptation who in his Christ accepteth of our weake indeauours of the will for the deede and the truth of desire for perfection of action and so maketh vs more then conquerours In all which points we see how these are not impossible lessons to beleeuers but no maruell if they be impossible to such as neuer endeauour in them whose libertie grace hath not yet wrought who for their purpose imagine euill for their wills rebell against God for their endeauour they set themselues on a way that is not good and in whose eyes sinne committed is but a small thing So much of the meaning now followe the doctrines Doctr. 1. Whosoeuer hath truely receiued the grace of God is taught thereby to denie all vngodlinesse and whereas vngodlinesse seeketh both to fixe deepe rootes in the heart as also to display the branches abroad in the life grace teacheth to striue two wayes against it 1. in purging the heart 2. in striking off the armes which are as we say aboue ground so as neither roote nor branch is spared The first thing that grace attempteth is to make the inside cleane and the roote holy by working true and sauing faith in the soule the propertie of which is to purifie the heart Now as for the branches of vngodlinesse because they are verie many it shall not be amisse to enquire into some of the principall to the ende we may the better acknowledge the worke of Gods grace expressing the same in vs. And as they looke and stretch many wayes so may we reduce them to fowre heads 1. some respect God himselfe 2. some his worship 3. some his ordinances 4. some a mans owne selfe The first branch of vngodlinesse is to be ignorant of God not to see or to denie him in his power mercie care prouidence iustice blessings afflictions and euents This is made a propertie of vngodly men by Iude 4. vngodly men they are who denie God and by Iob they say who is the almghtie that we should serue him Tush the Lord seeth not he is within the thicke clouds they aske what profit there is in seruing the Lord and walking humbly before him they see no danger in not attending him but violently followe their owne lusts this day is as yesterday and to morrowe shall be as this day they can tast liberally of his blessings but neuer a whit of his good will in them they dwell in the sweetenesse of present profits and delights but neuer tast how sweete God himselfe is In afflictions they in their hearts can say with Iehoram Is not this euill frō the Lord and shall I attend any longer vpon him Thus in the land of mercie and righteousnesse to doe wickedly in the midst of blessings not to finde the heart more bound to holynesse not to be confirmed in Gods loue to gather no strength of faith nor desire to walke more worthy of God as likewise to refuse
the Apostle Peter who combineth all these duties in one short verse but a little inverting the order Feare God honour the King loue brotherly fellowship This precept in hand chargeth vpon euerie Christian these two maine duties First that he must make account with himselfe that everie Christian dutie belongeth vnto him euen euerie good worke to which the Lord giueth him calling and abilitie Secondly that he must keepe himselfe in a fitnesse and readinesse thereunto Doctr. 1. The former is cleared by the testimonie and other obseruations out of the Scripture The lawe curseth him that continueth not in all things the Gospel also in generall requireth the obseruation of all things Teach them to obserue all things which I haue commanded you which precept was giuen when Christ had on the crosse fulfilled all righteousnesse in the persons of his members As for the speciall precepts of the Gospel they are many Philip. 4.8 Whatsoeuer things are true honest iust pure pertaining to loue of good report if there be any vertue or any praise thinke on these things The Apostle was not content that the Corinths should abound in euery grace else and be wanting in one but exhorteth that as they abounded in euerie thing in faith in word in knowledge in diligence in loue so they would striue to abound in this grace also namely of mercifulnesse to the distressed Saints The same Apostle to the Thessalonians knewe what he prayed when he wished that they were stablished to euerie good word and worke 2. This standeth with those special commendations which the Apostles haue giuen of sundry of the Saints to stirre vp others vnto their imitation When Paul would be large in commending the Church of the Romanes he affirmeth they were full of goodnesse so of Dorcas we read that she was full of good workes and almes and mention is made of the coats and garments which shee had made for the Saints 3. As the holy Ghost in Scripture approoueth and commendeth the presence of any true grace for the encouragement of it so also taketh he notice of that which is yet wanting to prouoke to the purchase of it Many of the good kings of Iudah were highly commended yet something or other they fayled in either the high places were not wholly taken downe or some league or otheâ— was made with the enemies against Gods commandement or some heauines or forgetfulnesse ouertooke them that of fewe of them it could be said they went through-stitch with euerie good worke The spirit likewise in the new Testament speaking to the Churches taketh knowledge of many good things in the Angels of them I knowe thy loue thy faith thy patience thy zeale and thy workes c. but fewe of them escaped without that exception neuerthelesse I haue somewhat or a fewe things against thee either the first loue was fallen from or Balaams doctrine maintained or Iesabels fornications suffered c. but according to the truth of their condition the spirit is plaine with them this thou hast and this thou hast noâ— implying it to be matter of iust reproofe before God to be wanting in any good worke which hee hath giuen calling and meanes vnto 4. The nature of grace giueth light and euidence vnto this truth the which disposeth the will and powers of the soule equally vnto one good thing as well as vnto an other for regeneration includeth in it the seeds of all vertues and reneweth and changeth the whole nature which hath in it the seede of all sinne and vice and when the Scripture would note the soundnesse of grace hence it doth it that it both hath respect to all the commandements and hateth all the wayes of falshood Vse 1. This doctrine first teacheth vs to learne the rule of euery good worke legall or euangelicall The former are not only such as are commonly knowne and expressed in the words of the decalogue but such also as therein are included and implied these must be sought out for else ignorance of the law excuseth not from fault Content not thy selfe that thou canst say the commandements nor if thou canst say that thou hast kept the whole letter of the law from thy youth but studie the whole Scripture which is an exposition and large commentarie of those tenne words heare it read it diligently meditate vpon it apply it to thy heart and life else knowest thou not how to beginne any good work Learne further the speciall good workes required by the Gospel such as are faith in Christ repentance of sin past amendment of life for time to come And cursed be all that Popish doctrine which would hide this light vnder a bushell whereby alone the Christian can discerne what is a good worke and how himselfe may do it well Vse 2. If euery good worke belong to euery Christian then may not men post ouer the matter to the Minister the common conceit is that the clergie should be holy hospitable and so qualified as we haue heard in the first Chapter but for common men and vnlearned it will be acceptable inough if they be almost Christians that is as good as neuer a whit whereas the Lord bindeth vpon euery Christian of what condition soeuer the practise of euery good worke which is offered him within the compasse of his calling either generall or particular For example If a Christian be called into publike place as of Magistracie he may not conceiue that the building of the Church the discountenancing of sinne the encouragement of the godly belongeth only to the Minister but he must set hand to these workes he must establish and countenance the Ministrie he must be the foreman in all good exercises he must be rich in workes of mercie and of iustice the patron of the poore the sheild of the oppressed but especially a patterne of pietie he must be a man fearing God yea he and his house must serue the Lord. If thou remainest a priuate man the same care lyeth vpon thee in thy proportion thou must procure the wealth of Ierusalem at least by thy prayers for the peace of the Church for able Ministers for the free passage of the Gosspel and if God further enable thee thou must releeue such as stand for the truth of God and puritie of his worship Thou must doe all the good thou canst to others in preseruing life feeding the hungrie clothing the naked visiting the prisoners and so become rich in the works of mercie Thou must also be diligent in duties at home in reforming thy family teaching them praying with them examining how they profit and thriue in grace and walking religiously and conscionably in euery good worke of thy personall calling Here is a course which goeth farre beyond harmelesnsse and good meanings and good words which Iames saw to be the religion of many in his time this is soundnes in christianity when a man can thus turne himselfe as well to one good action
that are enlightened by grace must much more abhorre it Ioh. 8.48 Coloss. 3.5 There can be no officiouâ— lie because euery lie is against some office dutie Obiect Sol. Obiect Sol. 1. Cor. 13. The Persian law for the third lie enioyned a maÌ„ perpetuall silence Zeph. 3.13 Reasons to vrge truth of speach The Scripture calleth bruitish men by the name of beasts why Psal. 73.22 Spiritus sanctus vnum nomen eis iure tribuit qui vnam rem agunt licet contratia specie 2. Pet. 2.12 Impetu quodaÌ„ in sua obiecta Ier. 5.8 Hose 4.16 Philip. 3.2 Homo homini lupus Many men so degenerated as that they haue cut themselues from the account of men â—odin Ier. 8.4.6 Rev. 21.27 Synechd partis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod Zenoph Idlenes condemned Order of nature 1. ordo partisi 2. symmetria 3. functio Gods institution before the fall Iob 5.7 Much more since the fall Most of al christian profession 2. Thess. 3.6 10. Reasons to mooue to diligence in our callings Idle persons pouerties prisoners A proper embleame of such a person as is here mentioned An honest calling a schoole of Christianitie 3. reasonâ— Habet animam pro sale Idlenes and intemperance are seldome disioyned Intemperance what 1. Cor. 6.10 Reasons against intemperance Rom. 13.13 Rules of direction against intemperance vers 13. Euery truth beeing Gods must be receiued whosoeuer be the instrument Ioh. â— 34. 1. Cor. 3.18 Ministers must not be discouraged froÌ„ their dutie though they be to deal with a bruitish and wretched people Exod. 4.1 Legati à latere No reproofe may be vngrouÌ„ded but the cause must be iust knowne so to be 1. Cor. 1.11 Reasons Euery reproofe must be tempered to the nature of the sin Iude 22. Iude 22. Gal. 3.1 Theodoret. Reprooue not rashly but with wisdome and spirit of discerning Gal. 4. 1. Cor. 4. Adde to wisdom zeale and conscience Psal. 50.21 Be willing and patient in beeing iâ—stly reprooued Ier. 6.14 Words sweetest to the care are not alwaies the wholsomâ—st to the heart Luk. 10.34 The sharpest censure in the Church must ayme at the recouerie of offenders to soundnes in faith Ministers must not reprooue to disgrace meÌ„s persons but mens sinnes Hearers must not mistake their ministers in their reproofes A fearfull thing to reprooue men for aiming at soundnes in the faith No Christian must content himselfe with spirituall life vnles it be accompanied with health and soundnes Difference betweene spirituall disease and infirmitie Means to keep sound from spirituall sicknesses Reasons to vse those meanes Isa. 66.17 Iewish fables what Non legem sed legis minutias vrgebant 1. Tim. 1.4 Why so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the word is generall and Homer still vseth it in the better sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A special means of soundnes in faith is to shut our eares against fables fancies of men Iames. 2. Thess. 2 1â— Col. 2.23 Col. 2.8 Seueral doctrins which as so many bad humors spread and feed spirituall diseases 1. Of Turks 2. Of Iewes Rom. 2.29 1. Cor. 5. â— 3. Of Papists A fearfull iudgment of God to be turned away from the truth 2. Thess. 2.10 Gal. 3.1 Men are generally too indifferent in a matter of such moment and peril Rules to preserue vs from beeing turned off the present truth Change of hart and life goeth with all sauing knowledge Alfonsus king of Aragon Who are pure persons Lam. 4.7.8 Act. 15.9 Iob 4 18. Rom 7 18. Reasons why men sanctified in part are called pure Cant. 6.9 Ioh. 13.20 Christians are pure but not Puritans Puritas haec est iustitia viatoris non comprehensorum 1. Ioh. 1.7 Ezek. 36.25 Tu audes Novatiane munduÌ„â—e dicere qui 〈◊〉 operibus mundus esses hoc solo verbo immundus fieres Ambros. de 〈◊〉 l. 1. c. 6. Malac. â— 2â— Ioh. 13.10 Non de puritate omnimoda perfectione absoluta vt Iob. 14.4 Prov. 20.9 sed opposita hypocrisi dolo Psal. 119.1 Psal. 34.9 1. Cor. 1.1 Scoffe not at the titles by which the Lord honoureth his children Ester 8.17 Notwithstanding these scofs striue to further puritie of heart and life 1. Pet. 1.22 Reasons 2. Tim. 2 2â— Act. 15.19 1. Tim. 2.8 Malac. 1.10 Ioh. 9. Matth. 5.8 Psal. 24.3 Heb. 12.14 Rev. 22. 1. Ioh. 3.3 Heb. 9.14 1. Cor. 6.11 Dan. 12.10 Euery thing by creation good in it selfe 4. waies Euery creature good in respect of others as 1. God 2. Man 3. other creatures Gen. 1. All the impuritie vpon the creatâ—re is either by 1. Gods holy institution 2. mans corruption Porphyrius Dan. 2.8 A thing good or indifferent in it selfe spoiled in the doing 3. waies 1. Cor. 8.12 The strong taâ—â— no offence but reioiceth in the vse of Christian libertie God hath ingrauen some part of his image vpon all his creatures All the hurt of man from the creatures is first from himselfe Not restored to our former right in the creatures before our reconciliation with their Creator Note well How the pure may vse any thing purely Things indifferent vsed in faith 1. Tim. 4.4 5. Rom. 14.5.14 Things indifferent vsed in Loue when Rom. 14 20. 1. Cor. 8.13 Matth. 15.24 Gal. 2.11 Papists must be compelled to come to church notwithstanding it offend them and why Gal. 5 1. Things indifferent must be vsed to further our selues and others in godlines Things indifferent vsed in Sobriety when 1. Cor. 7.30 To vse a thing purely 1. a man must sanctifie himselfe 2. He must sanctifie the creature by the word praier Deut. 20.5 1. Thess. 5 17.18 Reasons proouing that a maÌ„ ought not to vse any of Gods creatures without leaue and thanksgiuing Psal 50. Psal. 145.15 16. Psal. 23.5 Psal. 16.56 Psal. 8.1 last Open thanksgiuing at our tables necessary 1. Sam. 9.13 Act. 27.35 Beza homil 10. hist. resurr Meats drinks not vsed in 1. faith 2. Loue. Amos 6.6 3. Sobrietie Ester 1. Apparell not vsed in 1. Faith Zeph. 1.9 Deut. 22 5. 2. Loue. 3. Sobrietie Riches nor vsed in 1. Faith 2. Loue. Luk. 16.9 3. Sobrietie Praeparatione mentis saltem A man may not aske more wealth in prayer then necessaries and why Recreations not vsed in 1. Faith Non est bonuÌ„ ladere cum sanctis Throwing at cocks an inhumane sport It is no safe medling with edge tooles Prov. 26.18 2. Loue. 3. Sobrietie A good heart prizeth the word aboue the gold of Ophir and no treasure is comparable to it Prov. 3.17 Rules of direction for the vse of al things A man will neuer giue ouer earthly pleasures till he see better Eph. 2.15 Gal. 2.25 Coloss. 2.14 A wonder that to men so pure as they by their positions would be so many sorts of creatures should be impure as meats mariage daies c. Iam. 3.15 Diuinitie of Scripture proued by discouering the inwaâ—d thoughts of wicked men Eph. 4.23 1. Cor. 14.25 Rev. 1.16