hearts God giues them ouer to beleeue and broach doctrines besides the word all their learning hindreth not nay rather armeth them to sticke fast to falshood and errors and to defend doctrines of much loosenesse and libertie Especially the iudgement of God is come vpon the Romish Church to the vttermost who because they lay this for a ground of their doctrine that this word is not of it selfe faithfull and certaine vnlesse the Church and Councels and the Pope authorize it to mens consciences and that any other word thrust vpon the Church by the former authoritie is euery whit as faithfull as this hence is their whole religion a mysterie of iniquitie and delusion hence comes in intercession of Saints worship of images prayer to and for the dead pilgrimages here purgatorie hereafter reuelations masses bread-worshippe propitiatorie sacrifices mixture of Moses and Christ which is a doctrine cutting them off from Christ who haue before cut off the authoritie and credit of the Scriptures which are the word of Christ which fearefull iudgement let it mooue euerie Timothie and Titus carefully to keepe the worthie thing which is committed vnto them 2. Euerie Minister is taught hence to hold him vnto this faithfull word for so he shall deliuer not things doubtfull and vncertaine but such as men may leane vnto rest and as we say write vpon And this is insinuated by our Apostle that that is a faithfull ministerie which holdeth it selfe vnto a faithfull word such as is the sure anchor of mens soules against which hell gates cannot preuaile Such was the ministerie of the true Prophets Ieremie saith of a truth the Lord hath sent me and bidden me speake these things of the Apostles who deliuered such things as they receiued of the Lord and commanded vs that if an angel from heauen or a deuill from hell should bring not a contrarie but a diuerse doctrine from that to hold him accursed yea of the Sonne of God himselfe who said my word is not mine but my fathers What horrible blasphemie then is daily practised in the Popish Churches whose teachers calling these faithfull words a nose of waxe send men to dumbe idols the teachers of vanities and lies yea to Apocryphall writers to fathers councels Bishops and Popes as though the Scriptures had lost all their faithfulnesse or as though the canons decrees summes and sentences of men were more stable then that eternall truth that shall out-last heauen and earth Was this a faithfull word in Pauls time and is it not so still doth the sonne of the eternall father pronounce of his fathers word that it is not onely true but truth it selfe and that not one iot of it can passe or faile and is it any other then the voice of Antichrist which shall say that it is no certaine word at least to me vnlesse the Church say so Shall the spirit of God call it a sure word of the Prophets and Apostles and a word of truth and shall we heare a wicked and lying spirit come out of hell and say that this stabilitie and truth dependeth vpon man whereas let God be true and euerie man a lyar and that if those men whom they tearme the Church change their minds or any sense in the Scripture so doth the holy Ghost also Let these owles flie the light of the Scriptures as such as loue to liue in darkenes carnall religion must haue carnall props like lips like lettice we say and such a Church such lawes As for vs let vs as it standeth vs in hand hold vs vnto this faithful word and not in stead of it deliuer the vnfaithfull words of men whether Philosophers or fathers or schoole-men And is it not good reason that we should be tied to this word when euen the Prophets and Apostles were Isai must take a role and write and binde the testimonie and seale the lawe among the disciples the commandement to Ieremie was preach the words that I shall tell thee In the newe Testament they must heare Moses and the Prophets Paul was separated to preach that Gospeâ— which was promised before by the Prophets and accordingly he witnessed that he spake nothing besides the things foretold by the Prophets Againe what ministeriall worke is it which this word doth not most naturally and happily effect for this is a sure instrument to beget faith Ioh. 17.20 and to confirme it Act. 15.32 to conuert soules Psal. 19.7 and to saue soules Iam. 1.22 Now vnto hearers this doctrine affoardeth also speciall vse of instruction 1. If it be so faithfull a word euerie man must attend vnto it 2. Pet. 1.19 we haue a surer word to which yee doe well that yee attend 2. To lay vp this word surely as beeing the sure euidence of thy saluation and of thy heauenly inheritance among the Saints Men locke vp their euidences or convaiances of land in sure and safe places delight often to read in them suffer no man to cousen them of them whatsoeuer casualtie come these are by all meanes possible safegarded and shall any man carelesly neglect such an euidence as this is without which he hath no assurance of saluation nor the tenure out of his idle conceit of one foote in heauen a lame man if he hold not fast his staffe falleth and whosoeuer looseth his part in the word looseth his part in heauen 3. Here is a ground of thankfulnesse in that the Lord hath not onely vouchsafed vs life and glorie and immortalitie when we were dead and when nothing could be added to our miserie but hath also giuen vs such a constant guid and direction therunto we might either haue groped after him in palbable darknes or haue had such direction as might haue affoarded vs lesse assurance and comfort but now beleeuers knowe assuredly that they were loued of the father before the foundation of the world and out of that loue chosen vnto life that the Sonne was sent to ransome them from sinne and present them iust before his Father that his spirit is sent out to regenerate them and to further and finish their sanctification that by his prouidence they are supplied in all their good that by his power they are protected from all their euills He might haue brought vs to heauen and neuer haue let vs know any of these comforts in earth yet would he not so slenderly leaue his Church but as our Sauiour noteth he hath spoken and written this word that our ioy might be more full which is one generall vse of the whole word of God Now what can we doe lesse then in way of thankfulnes 1. yeeld vp our selues to be directed by this faithfull word 2. Beleeue it in whatsoeuer it commandeth threatneth or promiseth in that it is such a faithfull word and hereby we set also our seale vnto it 3. Constantly cleaue vnto it in life and in death and not to be so foolish as
himselfe and the people of his daies whome he would not suffer to rest in farre more knowledge and proper faith then this we haue in hand how vrgeth he the Colossians that hauing receiued a tast of the true knhwledge of God nay euen a kind of stedfastnesse in the faith of the Lord Iesus yet here they should not make any staie but proceed on to the full assurance of vnderstanding in all the riches of it to know the mysterie of God yea to be further rooted and built and stablished in the faith of Christ and neuer to giue ouer till they come to be compleate in him which how they can stand with that Popish position a weake eie may see The like of Peter 2. Pet. 1.12 And 2. wauerers in religion and vnsetled persons in their profession may hence be informed to iudge of themselues and their present estate We heare more then a few vttering such voices as these There is such difference of opinions among teachers that I know not what to hold or whom to beleeue but is not this openly to proclaime the want of faith which is not only assuredly perswaded of but certainely knoweth the truth of that it apprehendeth The iust man we know liueth by his faith but this is to withdraw himselfe to perdition Let not therefore such wauering minded men looke for portion in Christ whose followers and disciples can professe vnto him Master thou hast the words of eternall life and whether shall we goe And though all men forsake thee yet we will die with thee before we denie thee Our precept is that if an Angel from heauen should come and bring another doctrine so setled and stablished our mindes ought to be in the present truth we should hold him accursed But lamentable it is that Angels from heauen need not come to preuaile against the truth for let but a blinded Papist come from Rome broach his vessell and in effect affirme that all the Apostles were deceiued in their doctrine a number of Protestants may soone be turned to another Gospel the experience whereof hath brought swarmes of Iesuits and Seminaries among vs to the poysning not of a few 3. If the elect are brought to the faith by the acknowledging of the truth then after long teaching and much meanes to be still blinde and not to see the things of our peace is a most heauie iudgement of God for here is a forfeit of faith and saluation Here indeede is the voice of Christ but here are not sheepe of Christ that heare it here is the glorious light of the Gospel shining but here are none but Infidels the eyes of whose minds the God of this world hath blinded that they cannot behold it here is the annointing offering to teach all things but here are not they that haue receiued him here is spirituall meate but here are not spirituall men to feed vpon it for if any thinke himselfe spirituall let him acknowledge the things deliuered to be the commandements of the Lord which who so doth not he is stil in the snare of the deuil farre from repentance prisoner to doe his will Whence are all our plagues in the Church in the land but for want of not acknowledging the truths which haue bin clearer then the sun to our eyes and how iust is it that such as will not know the voice should know the hand of God and that whome the vocall word cannot reclaime the reall word of the Lord should ouertake Thirdly whosoeuer in truth entertaine the Doctrine of the Gospel the hearts of such are framed vnto godlines For herein this truth taketh place and preheminence aboue all other truths and writings in that it doth not only inlighten the vnderstanding but also in that it fashioneth the heart vnto that which it teacheth nay herein this doctrine farre excelleth that of the law of God which is indeed a lanterne to direct and teacheth what to doe by enforming the minde in the seuerall duties of it but giueth no power to the performance of any of them but this truth besides the shewing of the dutie conferreth strength acceptably to do it for it conuerteth the soule More plainely we reade of a twofold law but in substance the same 1. the law of God 2. the law of Christ. The former is an old commandement prescribing loue the latter a new commandement prescribing loue also The newnes of this commandement then standeth not in any new matter and substance of Doctrine but in this new manner of deliuerie and propounding in that the law commanded loue but gaue no strength to performe it it writeth it selfe onely in the fleshly tables of the heart and so in the flesh it cannot be fulfilled but in the Gospel with this commandement of loue goeth in beleeuers the giuing of Christ and the gift of faith whereby they are enabled in the performance of it whence also the Apostle Iohn calleth it both an olde doctrine namely in regard of the substance of it and a new doctrine not as latter in time but in respect of that effectuall power of renewing the soule which accompanieth it and maketh the doctrine effectuall to the beleeuer it beeing the quickning spirit which reformeth the minde informed In like manner doth our Apostle elsewhere oppose the euidence of this doctrine to the vailed knowledge of the law and ascribeth vnto it two things aboue that which the law affoardeth 1. a clearer illumination We behold as in a mirror the glorie of the Lord with open face 2. reformation of heart and life and are changed into the same image from glorie to glorie which is the end of the former enlightning vnto which the law could not lead vs which letteth vs see indeed some part of the glorie of the Lord but cannot change vs as this into that we see And as the propertie of this truth is to renew men by the knowledge of it to his image that did create vs so whosoeuer haue learned Christ as the the truth is in Christ he hath cast off the old man and is renewed in the spirit of the minde This knowledge leaueth not men in vaine speculation but leadeth forward euery Christian towards his perfection 2. Tim. 3.16 Vse 1. If this be the preheminence of the word to frame the soule to true godlinesse then is it a matter aboue the reach of all humane learning and therefore the folly of those men is hence discouered who devote and bury themselues in profane studies of what kind soeuer they be thinking therein to obtaine more wisedome then in the studie of the Scriptures But in forsaking the word of the Lord what wisedome is there and what is their gaine more then that by the iust wrath of God vpon them they are commonly turned into that they reade liuing in open profanes or else at the best are but ciuill men without religion or good
conscience For let a man read and studie all his dayes all arts and sciences let him be exquisite in tongues languages and all commendable literature which are things excellent yet let him neglect this knowledge which beareth the bell in making men wise vnto saluation such an one can neuer haue his heart framed vnto godlines 2. Euery hearer of the truth must examine whether by it his heart be thus framed vnto godlines for else it is not rightly learned for as this grace hath appeared to this purpose to teach men to denie vngodlines and worldly lusts and to liue soberly and iustly and godly in this present world so is it not then learned when men can onely discourse of the death of Christ of his resurrection of his ascention except withall there be some experience of the vertue of his death in themselues killing their sinnes so as henceforth they serue not sinne 2. some feeling of the power of his blessed resurrection in beeing ingrafted with him into the similitude of it 3. and some ascent of our affections after him into heauen prouoking to seeke the things that are aboue a bare and vnfeeling speculation is here not onely vnprofitable but much more dangerous and damnable The Iewes could boast that they were free borne and of Abraham as many among vs take themselues to be strong beleeuers but let Christ come to the point with them If the truth hath set you free ye are free indeede the truth is that the Sonne hath not freed them for they are not free from their lusts nor are kings to rule ouer them but vassals vnder them still The spirit of God in the ministerie which is his chariot hath not freed them from seruitude of sinne and death for where the spiririt is effectuall there is libertie A dangerous thing is it that men so chained in ignorance and manifold lusts should ouerthrowe themselues by ouerweening conceits feeding for faith fansies for confidence carnall presumption for truth error bringing them into a fooles paradise for the present but the end will be the sinking and sorrowe of their soules He is a good scholler indeede and raised into the highest forme of this schoole of God not who can talke well and giue religion some good words which are good cheape but he that hath so farre profited in sound godlinesse as that he hath attained vnto faith the feare of God humilitie endeauour in obedience thankfulnes vprightnesse and hath proceeded in the true worship of God according to his word in hatred of false worship in glorifying the name of God sanctifying his Sabbaths reuerencing his sanctuarie louing the image of God in his brethren and such like such a man sheweth that the truth hath sanctified him that pure religion and the power of it possesseth his heart These things seeke and find in thy selfe thou hast profited in this truth else whatsoeuer may seeme a bodie of religion in thee is turned into a shadow without substance without truth v. 2. Vnder the hope of life eternall In these words the Apostle commendeth his ministerie partly from the ende of it in that it leadeth by the truth preached the beleeuers of it vnto the hope of eternall life as also partly from the effect of it in them which is the full furnishing of them with such graces as lead them comfortably to their happinesse adding vnto the faith of the elect such an hope as maketh them not ashamed And they affoard two instructions 1. That the ende of the ministerie is to drawe mens mindes vpward from earth towards heauen 2. That true faith neuer goeth alone but attended with other excellent vertues and namely with knowledge hope c. Doctr. Euery faithfull teacher must conceiue it to be his dutie to drawe mens hearts from things belowe to the contemplation of things of an higher straine and from seeking the things tending to a temporall vnto such as belong to life eternall Reasons 1. This was the ayme not onely of our Apostle here but of all the men of God whose faithfulnes the Scriptures hath recommended vnto our imitation All that pedagogie during the law was onely to traine men vnto Christ and to saluation by him But that rudiment beeing abolished and the truth further breaking out the chiefe doctor of his Church setting himselfe a coppy to all teachers called men to no other thing then first to seeke the kingdome of God and to labour not for the perishing food but that which abideth vnto eternall life And after him his holy Apostles made no other vse of those maine articles of our faith the truth of which they left confirmed in all their writings as if they were occasioned to speake of the death of Christ it was to the ende that beleeuers should die to the world that henceforth they should vse it as not vsing it or as men crucified vnto it if of the resurrection of Christ it was to the same purpose that men should be raised with him henceforth to seeke the things which are aboue if of his ascention it was that men might in heart and affection ascend vp after him 2. All other professions further men in their earthly estates some employed about the health of the bodie some about the maintaining of mens outward rights some about the framing of tender minds in humane disciplines and sciences all which further our fellowship and societie among men onely this of all other professions furthereth men in their heauenly estate and fitteth them yea maketh vp for them their fellowship with God Eph. 4.11 12. 3. Hereby men lay a sure ground-worke of profitting men in godlines for this expectation and desire of life eternall once wrought in the heart it easily bringeth men to the deniall of themselues both in bearing the crosse for Christ as Moses esteemed highly of the rebuke of Christ for he had respect vnto the recompence of reward as also in stripping themselues of profits pleasures advancements friends father wife children libertie yea life it selfe Set this treasure before the eyes of the wise merchant he will sell all for it Tell a man of an earthly kingdome and let him throughly digest the conceit of obtaining it it will be such a commander as he willingly both vndertaketh and deuoureth any trauell for it euen so let the beleeuing soule once conceiue of raigning with Christ it will easily suffer any hardship with him The disciples desirous to know what recompence their Lord would make them for leauing all to follow him Christ presently telleth them of twelue seats on which they shall sit and iudge the twelue tribes of Israel at the appearance of the sonne of man well knowing that if this promise were once well digested it would so feede vp their hearts as they should not after bethinke themselues as ouershot in leauing all things for his sake Yea further this course will be a sweet constraint prouoking men to the imitation
yee euen compelled me Others doe it because their loue to the ordinance of God doth constraine them others considering how the world was drowned for despising Noah and his Ministerie and how God departed from his owne Cittie and house at Ierusalem because they despised his Prophets and mocked his messengers and fearing least the like befall our Church and land for the same sinne most profitably and iustly both by word and writing magnifie this function If men were like the Galatians who would haue plucked out their eies for Paul and receiued him like an angel yea and Christ himselfe if men would know them that labour in word and doctrine among them to haue them in singular loue for their workes sake then where we labour to magnifie we would and might endeauour to abase our selues and become weake to the weake and all things to all men but to free Gods ordinance from contempt we may and must challenge such titles as the Lord hath honoured vs withall who hath for our incouragement stiled vs by the stewards of his house disposers of his secrets disbursers of his treasures keepers of his keyes and seale secretaries embassadors angels v. 4. To Titus my naturall sonne according to the common faith Hauing spoken of the person saluting whose high calling hath hitherto detained vs Now are we come to the person saluted and so afterward are to proceede to the forme of the salutation it selfe both of them beeing contained in this 4. ver The person saluted to whom the Epistle was written is described 1. by his name Titus 2. by a title of relation My sonne according to the common faith 3. by the adiunct of his sinceritie my naturall sonne First for the name It sheweth him to be an heathen or Gentile born by nation a Grecian Gal. 2.3 of heathen parents and education for at this time he was vncircumcised and it is probable that he remained so vnto his death yet such a one as was without God in the world without Christ without hope is begotten by the Gospell not onely to be a beleeuer but to sinceritie in the faith and thus he becommeth a true Titus that is truely honourable yea so farre honoured as that he was a chiefe pillar and instrument in the Church and much employed in the Churches affaires by the Apostles themselues What an vndeuided companion of Pauls he was in his peregrinations and trauells appeareth Gal. 2.1 what great delight Paul had in him 2. Cor. 7.6 how he vsed him as a Legate vnto diuerse Churches and betrusted him with the gathering of the almes for the poore Christians in Iudea 2. Cor. 8.6.16 how he graceth him with the title of a companion and a fellow-helper in the Lords businesse v. 23. yea he vouchsafeth him the title of a brother 2. Cor. 2.13 nay more of that which is much nearer euen of a sonne in this place Doctr. Note hence the freedome and power of Gods calling to grace For what merit or dignitie what workes of preparation appeared in Titus beeing of heathen parents countrie and education whereby hee should be raised to such seruices so neere vnto God or what worthines was in Paul himselfe he was indeede an Hebrew of the Hebrewes circumcised the eight day of the tribe of Beniamin brought vp at Gamaliels feete and a great scholler but by all this he was armed to wast the Church and he acknowledged himselfe such a tyrant and persecutor of the Church of God as that he was vnworthy to be an Apostle and beeing one he was in that regard the least of them all 1. Cor. 15.9 and for the latter the power of Gods grace breaketh through the strongest opposition euen Gentilisme and Paganisme it selfe yea he whose honour it is to produce light out of darkenesse and quicken the dead doth often where sinne hath abounded make grace abound much more and of the greatest and notorious sinners raise vp such speciall instruments of his glorie as shall strippe and goe beyond a number that haue alwaies liued more ciuilly then they before their calling Vse 1. Hence is confuted all that Popish doctrine concerning workes of preparation and disposition before grace and of merit and supererrogation after Gods grace is free not mans will his mercie is mans merit 2. Consider thy owne basenesse and indignitie before thy conuersion to be humbled by it yet let not Satan goe beyond thee in it He will be alleadging against thy faith after this manner Would God shew mercie on thee who wert so desperately drowned in thy sinne or can thy calling be sound who so long a time didst fight against the truth here thou hast answer for thy selfe I was neuer worse though I was as ill as an heathen and Publican I was not worse then a blasphemer or a persecutor yet God had mercie for such and soundly called such and why not for me But he will obiect further Indeede if thou hadst liued a ciuill life and not haue beene so outragious and desperate in thy sinfull course there had beene more hope of thee as of one who wert not farre frō the kingdome of heauen but the case was not so with thee To which thou maist truely answer That there is no more disposition to grace in a meere ciuill man then in the most profane person although there be some more restraint of corruption in the one then in the other nay for most part there is lesse hope of such then of greater sinners for they are often hindred from seeing the truth of their estate by reason of their ciuill vertues and by comparing themselues with men notoriously wicked conclude with the Pharisie themselues to be in good case for they are not thus or as that man who is an open inordinate person whereas the other are more easily convinced in their owne consciences and are sooner brought to say with the Publican Lord be mercifull and so goe away more iustified yea and much more may be added hereunto namely that there is much more hope of great sinners then of many who haue not onely ciuilitie but a shew of religion and want the power and life of it of whom the speach of Christ is true that Publicans and harlots shall goe into life before them The seauen deuills in Marie Magdalen resisted not her conuersion so much as their conceit doth theirs who thinke that all deuils are cast out if Belzebub the prince of the deuils do not discouer himselfe greater hope there is of the cold Laodicean then of the luke-warme and experience and good reason from the Scriptures teacheth that such as haue beene before their conuersion either more outragious in their sinne or zealous against the truth when as once their change came haue prooued farre more eminent instruments of Gods glorie then such as before their change neuer so highly dishonoured him both because those affections which were so violent in sinne are turned in their vehemencie against sinne as also because the
his presse money that he may please his captaine forsaketh all the care of wife children house affaires and calling and wholly fixeth his minde and eie vpon the busines and victorie euen so the Minister seruing not vnder a Cyrus or Alexander but vnder the eternall sonne of God ought also to diuorse himselfe from the distractions for the things of this life which in comparison must be vtterly neglected He is in this warfare rather to expect dangers blowes wounds to forecast these to prouide for these and prepare how to encounter against Satan sinne his owne and others sinnefull lusts following his captaine at the heeles and incouraging himselfe hereto both with assurance of victorie and the expectation of his pay penie of life eternall It was the greatest policie that euer the deuill watched against the Church as the woefull experience of many ages hath taught vs to heape excessiue wealth vpon the Clergie then was the studie of the Scriptures and the care of the calling laid aside and was diuerted into plotting and policie both to get more and hold that which was gotten by this Antichrist came in hereby he rose to his height hereby he standeth at this day this wealth ioyned with pompe and state is that Davus which troubleth all the parts of the Christian world both the Churches and ciuill states as in many instances might be declared Secondly this vice will make a minister falsifie the word turne the truth into a lie and take such a course in handling the word as shall bring meale to the mill This was noted in the false prophets to be the maine cause of false vision Isai speaking of greedie dogges who could neuer haue inough maketh this their propertie euerie one looketh to his owne way and accordingly prophesied for his owne purpose and advantage so Ieremie ioyneth these sinnes together Ier. 5.31 The Prophets prophesie lies and the Priests receiue gifts in their hands and Ezekiel telleth vs that this filthie lucre made the Prophets so base minded that for verie handfulls of barley and peices of bread some of them would pollute the name of the Lord in lying to his people some of ignorance by the blinding and bewitching of this sinne and others against their knowledge and conscience powring themselues out through the deceit of Balaams wages Hence is this sinne branded iustly to bee the seede of heretikes and spawne of scismatikes false teachers and apostates What other was the white which the authors of scisme and heads of faction aymed at Rom. 16.17 they serued not the Lord Iesus but their owne bellies And no other God serued the false Apostles who were enemies to the crosse of Christ but their bellie was their God why so because they minded earthly things for what any man most mindeth that he maketh his God Hence could they please all sorts of men soon turne round into square In their doctrine ioyne circumcision with baptisme and so both Iew and Gentile were contented In their liues they would suffer nothing for Christ but howsoeuer the squares goe their state and pompe must be vpheld And at this day what other is the God of Popish Priests who for their bellie haue turned all religion into gaine and almost all essentiall truths into lyes both which are readily to be prooued in particular whereas the true Apostles were most careful to remooue from themselues euen the suspition of this fearefull sinne who professed that both the Churches knewe and God bare them record that they were farre from vsing flattering words or coloured couetousnesse in their doctrine and for their practise when they might haue beene chargeable to the Churches they rather wrought with their hands that they might be eased 3. If a Minister should speake the truth yet in this tainture how powerlesly how fruitlesly for is he a fit man to raise others to heauen whose owne heart is rooted in the earth how coldly shall he perswade others that godlinesse is great gaine whose gaine is all his godlinesse with what heart can he pull other men out of the world and the loue of it when it hath wonne the strongest and most inward hold of his owne heart with what experience can he teach that the truest delight is placed in heauenly things or that Gods kingdome is first to be sought when his thoughts are taken vp as the disciples were once in dreaming of a temporall kingdome with what face can he teach the doctrine of Gods prouidence when himselfe caâ—kes and laieth about him as though he had no father to prouide for him how can he curbe in others these vnnaturall desires which as the dropsie proceede most of fulnesse and abundance when as they are so setled in himselfe Thus this one lust vnfitteth him to all his duties Vse This confuteth many base minded men in the ministerie whose thoughts studie paines and labour are altogether bended and set vpon this conclusion That they wil be rich to which purpose they heape vp liuing vpon liuing cast their largest extent and contriue the building of their owne houses although in the meane time the house of the Lord lie wast Which grieuous sinne if it were so fearefully accursed in the common people of the Iewes what a grieuous plague hangeth ouer the head of that Minister whose calling laieth a further necessitie vpon him not to build a material house made with hands but a spirituall habitation for the Lord consisting of liuing stones in the hearts of men and yet all this worke is neglected that his owne neast may be well feathered And from the same fountaine floweth it that some are knowne vsurers others are farmours and husbandmen rather then Prophets others merchants buyers and sellers of Churches people and inferiour commodities others in marketting and yet in farre baser affaires spend their time and wast themselues which pitifull fruits of this filthie lust are so rife and so ripe that if old father Latimer liued in these dayes he would boldly avouch that if couetousnesse were lost we might find it in the Clergie some Iudas or other would haue the bagge Now there is no great hope of the recouerie of those who are alreadie clasped in the windings of this sinne they are desperately endangered to be drowned in perdition so sweete is the morsell and so pleasant is the bootie that they will not let it goe To them therefore I will say no more but as Peter to Simon Magus Pray to the Lord that if it be possible the iniquitie of thy heart may be forgiuen thee I will rather turne my speach to euery young Timothie and Titus beseeching and exhorting them all timely to preuent this sinne and to frame their hearts to that exhortation of Paul 1. Tim. 6.11 But thou O man of God that is who hast place or art to haue office in the Church by ordinarie calling as the Prophets and men of God of old had by extraordinarie Thou who after a speciall
thee to life the vaile is still on thy heart and thou wilt not suffer it to be remooued that the glorious light of Iesus Christ should shine vpon thy soule But marke thy fearefull estate all this while For whosoeuer thou art that perceiuest not the mightie power of the word in thy chaunge and conuersion be thou sure it is mightie in working thy ouerthrow and confusion For God neuer speaketh but to saluation or perdition the words of his mouth returne not in vaine they are the sauour of life or of death they binde or they loose they be the sentence either of absolution or of condemnation oh then thou that louest thy soule deceiue not thy selfe for if the Gospel be hid now beeing a word so fit to teach thee and thou hauing bin so long taught and yet remainest vntaught still vnchanged still inwardly vnreformed still outwardly it cannot but be a fearefull brand that thou art as yet in the state of perdition and that the God of the world hath blinded thine eyes vnto destruction And â—lâ—tter not thy selfe in a course of securitie because perhapps thou seest not thy danger for this word cannot quicken thee but thou shalt perceiue it but it slayeth men insensibly so as if thou findest not the life of grace wrought by it thou hast great cause to feare and flie thy present estate 3. The last vse is directed against the Papists who hold that the Scriptures are 1. imperfect without tradition 2. obscure and difficult For the former Bellarmines position iâ— that all necessarie doctrine concerning faith and Christian life is not contained in the Scriptures but many things of this kind that is necessarie things are to be supplyed out of the traditions either of the Apostles or of the Church And for the second he affirmeth that the Scriptures are not so plaine and easie to bee vnderstood as that they be sufficient in themselues to decide the controversies of faith without the authoritie and expositions of the Church nay rather are so obscure that euen in things necessarie to be knowne they cannot without the instruction of the Church be vnderstood no not of faithfull men Against both which blasphemous positions this one of our Apostle opposeth it selfe in that the word was euer fitted to the instruction of beleeuers and did euer sufficiently instruct them in all ages according to the age and state of the Church Nay this word beeing perfectly fitted and sufficient for the instruction of the Church when yet there were but the fiue books of Moses are they not now much more sufficient and perfect seeing the expositions of the Prophets and the writings of the Euangelists and Apostles are added Obiect But as then the Scripture was imperfect without the writings which after were added so is it now without the decrees constitutions and traditions of the Church To which I answer that the written word was neuer imperfect for when the newe Testament was added vnto the old it was made not more perfect but more cleare for euen then it was entire if not in so many words yet in the same sense and substance of doctrine Let them aâ—ke then what the Scripture speaketh of this and that as the Baptisme of children of Maries virginitie after Christs birth of purgatorie or what by the Scripture we may thinke of the vncircumcision of women of infants dying before the 8. day of the sauing of the heathen c. I answer if the things of which they inquire be either false or fabulous as that of purgatorie or not necessarie to saluation as that of Maries virginitie the question is not of them it is no impeachment vnto the Scriptures to omit them wherein we see many of the words and facts of Christ himselfe omitted but if they aske of things more necessarie if they be of absolute necessitie these are taught fully and expressely as the substance of all Christian religion But for necessarie circumstances and inferiour truth about them the Scripture often entending to prouoke our studie and diligence is not so expresse and yet is not wanting in teaching them but by proportion and analogie As in the example of baptizing of children it is by proportion and consequence taught in Scripture though not in so many syllables as seeing that circumcision was administred to children so by proportion may children 2. Christ calleth them 3. affirmeth that they belong to him and his couenant and therefore the seale belongeth vnto them 4. the Apostles baptised whole housholds wherein doubtlesse were many children Obiect But Apostolike men who writ the Scripture had no commandement to write the word or if they had they had no intention to write a perfect rule to all the world but writ occasionally either some historie as the Euangelists or epistles and letters as the Apostles according to the condition of seuerall Churches or men to whom they writ Ans. â— They spake and writ not by priuate motion but by instinct which is equiualent to a commandement 2. Although they writ occasionally yet were they so guided by Gods prouidence that whatsoeuer things the Church ought to beleeue is clearely and largely deliuered in their writings So as we may conclude this point with this sure rule That the wise prouidence of God hath so furnished the Scriptures with sufficiencie and cloathed them with perfection that whatsoeuer they can alleadge to the contrarie they are either contained in the Scriptures or they are not necessarie As for the obscuritie of Scripture We graunt not that the Scriptures be obscure but that many things in them are difficult The Rhemists vpon 2. Pet. 3.16 that all Scripture is difficult especially Pauls Epistles whereas Peter saith onely that some things in Pauls Epistles were hard to be vnderstood and not all his Epistles Againe they forget that the same Apostle Peter speaking of the Scripture saith that it is a light shining in a darke place Now when we speake with the Scriptures that some things are difficult we must take with vs these three caueats 1. That this difficultie proceedeth either from the maiestie and high excellencie of the things of God contained in them or else from the lownes and weakenesse of man whether vnregenerate or regenerate The vnregenerate person beeing in his naturall estate is endued onely with a naturall vnderstanding so as the things of God are beyond his reach and compasse they are foolishnesse to him he cannot conceiue of them The regenerate although he hath an inward light of the spirit which the other wanteth yet these things euen to him are reuealed but in part after an vnperfect manner and in vnperfect meanes vntill that perfect come so as the best man is partly ignorant of the nature of the things themselues besides his failing in the meanes as the knowledge of the tongues his studie meditation and labour herein 2. Whereas they say that this obscuritie is in things necessarie to be knowne the truth
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—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
minde is put for all the faculties of it especially the vnderstanding reason and iudgement all which are deluded and deceiued by these vain teachers Quest. How did these false teachers deceiue mens minds Ans. Foure waies 1. by suppressing the truth for by their vaine iangling and speaking liker Poets Philosophers historians then Prophets Apostles or any successors of theirs they made a cleanly conuaiance of the light from the people and withholding the truth and light they led them from Christ from the right knowledge of the Scriptures from sound godlinesse and religion in iudgement and practise and so they remained as darke in their vnderstanding as erronious in their iudgements as froward in their affections and as wicked in their liues as euer before Secondly by flatterie for they would not deale directly against the sinnes of the age as godly Ministers doe but deceitfully that they might not displease herein imitating Satan himselfe who was wont of olde to answer in riddles as he answered Craesus that if he would transport himselfe ouer the riuer Halys he should ouerthrowe a most mightie kingdome namely his owne But Micha will not deceiue nor flatter with Ahab although it stand vpon his life Thirdly by letting men see their estate in false glasses so as they neuer see the truth of it for people taught by fables and nouelties think and are borne in hand that they are in heauens high way their soules are brought on sleepe and comming from such froathie discourses they sit downe and please themselues in that they haue done their task required especially if they can bring home a iest or some wittie sentence when perhaps they scarce heard a word of Christ of their iustification of their mortification or of their glorie 4. By placing religion in bodily exercises not in matters of spirit and truth Colos. 2.20 thus did the Pharisies in their times the Papists in these and whosoeuer more vrge the decrees of men more then the commaundements of God Quest. But whose mindes are deceiued Answ. First their owne and then others for they are blind leaders of the blind deceiuing and beeing deceiued and although here our Apostle expresseth not here who they be that are deceiued yet elsewhere he doth as Rom. 16.18 they deceiue the hearts of the simple and 2. Tim. 3.6 they lead captiue simple women and 2. Pet. 2.14 they beguile vnstable soules whence we see that ignorant inconstant and vnsetled soules which hand ouer head receiue any doctrine without examination or triall whose simplicitie disableth them to iudge betweene truth and falshood and whose leuitie makes them like shaken reeds these are the carkases on which such vultures do seaze Hence 1. note three notable properties of errour 1. it neuer loueth solitarinesse but is a spreading leauen shrowding it selfe in multitudes and compassing sea and land to procure patrons and Proselytes Example we haue in the Iesuites the arch deceiuers of minds and impostors of the world 2. It taketh the highest holds of men euen the mind vnderstanding and iudgement that the eie once beeing put out and the light turned into darknes it might cary men headlong remorslesly to all cursed practises which necessarily resemble as they proceed from the former 3. It ouerturneth all Gods order ordinances for whereas the scope of the teachers calling is to enlighten mens minds perswade their consciences rectifie their hearts so as they might growe vp in the sauing knowledge of God in Christ and the liuely sense of their owne saluation in a word whereas they are to set and containe men in the right way error in their minds causeth them to drawe men out of the right path as this word properly signifieth 2. Note what is the best fence against false teachers and an hedge against seducers namely 1. knowledge 2. loue of the truth The former armeth simple soules by letting them see the difference betweene the right hand and left without the which the minde cannot be good But the latter is the surest pace of truth and that is the loue of it for no matter it is that men know professe and can talke of the truth if their soules cleaue not vnto it for euen vpon those that receiue the truth shall God send strong delusions to beleeue lyes if they receiue it not in the loue of it Quest. But what is this doctrine to vs we all professe the truth and loue it from our hearts and therefore we hope we are fenced from deceiuers or beeing deceiued Answ. But let vs consider 1. That these are the last times which the Apostles prophecied of euen perilous times wherein many deceiuers should creepe into the Church and many should giue heed to the spirits of error 2. That these deceiuers of mindes were such as liued in the bosome of the Church among such as professed Christ and his religion 3. That they lurked secretly and that the Christians of that time could hardly of themselues descrie them and therefore the Apostle is glad to helpe them and wisheth them carefully to preuent them and therefore there may be priuie impostors among vs. 4. That we hauing set doores open for them we shal not want deceiuers for whatsoeuer many men say most men loue not the truth sincerely delt withall nay they desire to be deceiued while they hate with a deadly hatred such Michaes as would let them see their estate and helpe them out And is it not Gods manner of iust proceeding when men desire preachers that will preach of wine and strong drinke to send them such teachers as they desire that he that is ignorant and filthie may be ignorant and filthie still Those then that care not for the truth shall haue teachers which shall be Gods executioners to lead them into error that as by the great Antichrist the Lord reuenged and plagued the contempt of the light in the world so also in particular Churches and places by false teachers and pettie Antichrists If men will not abide wholesome doctrine but haue itching eares they shall haue an heape of teachers after their owne lusts to turne their eares frâ—m the truth and delude them with fables Let Ahab once hate Micha the Lord presently consulteth who shall deceiue him and if this question once proceede out of Gods mouth the deuill is present and so forward in the execution of Gods vengeance as he shall preuaile against 400. false Prophets at a clappe before he shall not fall by them This truth is as a finger in the bile and beeing rubbed will perhaps make Zidkiah take his fist from Michaes face and say when went the spirit from me to thee yet ceaseth it not to be the truth of God concerning our selues who so long as we giue heede to the spirit of error cannot want deceiuers Let men therefore professing themselues members of the Church looke vnto themselues and labour to knowe the truth to affect it to stand vnto it if they would be fenced
word of God is both the immortal seed wherof we are begottē to God that food which daily preseruet◠vs that we perish not 1. Pet. 1.23 and 2.2 if it be purely and incorruptly preached all the sound members of the Church by the power of the spirit turning it into good blood and nourishment are sound and strong but if it be adulterated and corrupted with mans deuises if it be blended poisoned or leauened hence are all sorts of spirituall diseases ingendred and fedde which ouergrowe the soules of men so as they are soone brought to the gates of death 2. The Apostle wisheth vs to consider the ende of the commandement 1. Tim. 1.4.5 that is either the morall lawe or that commandement and lawe of Christ Ioh. 15.20 The ende of the commandement is loue that is both towards God for himselfe and man for God but this loue must not be vnsound not in word and tongue onely but in deede and in truth from a pure that is a sincere heart a good conscience and faith vnfained But how is this soundnes o◠grace wrought in the heart the verse going before telleth vs that fables and vanities of men are so farre from this worke that fire is not more contrarie to water then those be to godly edifying the which plausible wittie conceits while men desire they are soone turned saith Paul to vain iangling And Satan hath made vse of this truth to the ouerthrow of many soules whose ancient practise euer was to pester the Church with infinite toyes and tales fancies and fables that mens sences might be taken vp therein least they should by the searching of the truth get out of his chaines of darkenesse wherein hee detaineth them 3. From the righteous iudgement of the Lord the sencence hath passed that when hee hath affoarded men his word to call convert strengthen and direct them but they hauing wandring hearts and itching eares loath that wholesome word he giueth them ouer to strong delusions to beleeue lies and to this ende according to their owne hearts lusts he sendeth them an heape of teachers to turne them away from the truth 2. Tim. 4.4 And what can be more iust seeing the Lord hath enioyned vs to captiuate all our senses vnto the simplicitie of his word but we wil vntie them to raunge after strange glosses comments and words of no profit he hath separated the wheate from the chaffe but we will mingle them he hath deliuered a perfect rule of faith and life but we by seeking out other rules from men argue it of imperfection he hath offered vs the pure riuers and streames to drinke at but we will digge puddles to our selues or drinke out of the cisternes of strangers shall not men now despising so great grace neglecting so great saluation offering such open iniurie to the Lord and his ordinances as iustly as dearely buy their owne woe and be giuen ouer to delusion Vse 1. Ministers must so teach as they may be able to professe with the Apostle 2. Pet. 1.16 We haue not followed deceiueable fables but the power and comming of our Lord Iesus Christ that is concerning the exhibiting of the Messiah the accomplishment of promises the abolishment of shadowes and his mightie power in word and action in his resurrection and ascension these are the things which we haue opened vnto you not wearying you or our selues in vngrounded fables vncertaine doctrines or deceiuing you with any shewe of words nor any thing whereof we were not occulate witnesses Other things haue a shewe of wisedome but if the word of the Lord be forsaken what truth of wisedom can be in them Ier. 8.9 other things may seeme to bring glorie but the true glorie of Gods messenger is that of the Apostle 2. Cor. 1.12 namely in simplicitie and godly purenes and not in fleshly wisedome he conuerseth in the world 2. Hearers must beware least any spoile them or carrie them away thorough Philosophie the speach is taken from theeues who come secretly to carrie away sheepe out of the fold to whome the Apostle compareth vaine teachers for they are no better to whom if thou wouldst not be a pray keepe from their snares mens wisedome will here betray thee curb the vanitie of thine owne heart in which thou art borne else will it make thee drinke in vanitie as the fish doth water be diligent in learning and keeping such doctrine as concerneth life euerlasting heare him willingly that telleth thee of Christ of his doctrine of his actions of his suffering this shall feed thee to saluation as for doctrines of quaint deuises and conceits of humane wisedome turne away thine care from them els wil they breede to more vngodlines 3. The seuerall doctrines of Turkes Iewes Papists are so many bad humors feeding so many diseases amōg whom if there be any faith at all yet can there be no soundnes in the faith because all of them are patched together of fables to passe ouer the former as too blasphemous to be once named among Christians the verie name of their Alcaron is suffitiently detestable The Iewish fables whereof their Talmud is full we haue seene in part besides that their Cabala is full of humane deuises but euen in the things which primarily were the Lords owne institutions they are become the embracers of fables If now they vrge as they doe distinctions of persons he is a Iew not who is one outward or in the letter but he that is one within If circumcision a note of that distinction now that is circumcision which is not in the flesh but in the heart If distinction of daies seeing Christ our Passeouer is sacrificed we must not keep feasts with old leauen neither with the leavened bread of maliciousnesse but with the vnleavened bread of sinceritie and truth If distinction of meates that which goeth into the bellie defileth not a man and whatsoeuer is sold in the shambles we may eate asking no question for conscience sake For the Popish fables we need goe no further then there liues and legends of many of which delusions they are now ashamed But if we adde their Canons constitutions decrees and humane traditions vrged as things necessarie binding the conscience concerning daies meats garments orders and such voluntarie worship we might easily see their whole religion placed in such outward obseruations neglecting and deprauing whatsoeuer is of substance to the true and spirituall worship of God as though Christian religion stood in things corruptible or in things indifferent or bodily exercise and not rather in things spirituall necessarie and premanent Hath the holy Ghost said in the Scripture that the kingdome of God is not meate and drinke but righteousnesse peace and ioy in the holy Ghost and that meat and cloth are for the bellie and back and perish with the vse for God shall destroie both Let the blinded Papist keepe his coard and cowle at his backe cloath
to bearing of children then surely for women to despise the ministerie which is the meanes of beginning and continuing in faith loue and holinesse is fearefully to despise fellowship with God and life euerlasting Secondly women must walke in as straight waies to heauen as men sinne is as odious in Eue as in Adam vnder the same lawe are they borne by the same lawe are they to be ruled in this life and iudged in the life to come the same pretious promises of life are made vnto them the same pretious faith must lay hold vpon them the same spirit must inhabitat them the same graces which accompanie saluation must beautifie them Women must worship God as well as men Lydia Act. 16.14 must feare God Act. 17.4 the chiefe women not a fewe must be disciples full of good works and almes to the Saints as Dorcas all or any of which graces if elsewhere they can attaine or performe then by the direction and institution of the word we will giue them leaue to contemne it with the whole ministerie of it but if this be the word of faith which we preach the word of the kingdome and if we haue the words of eternall life let them goe elsewhere or by any other direction saue this whether of naturall reason fleshly wisedome lewd custome or what euer may perswade it they shall surely faile of faith of the kingdome and of life eternall in the ende Obiect But how often haue we heard Popish or profane men alleadge to the contrarie What should women minde the Scripture or meddle with religion what haue they not huswiferie at home haue they not children seruants and a calling to tend and how often doth our religion heare it selfe disgraced in that it is embraced by women who they say are simple and easily seduced Answ. To all which I answer that if these wretches had prooued that women had no soules to loose or to saue such gracelesse discourses were more easily to be admitted 2. Might not a man haue come vpon Marie with the like interrogatories why haue you nothing to doe but to sit downe at Christs feete to heare words which concerne you not haue you no huswiferie to set your selfe about doe not you see you haue a great Prophet to giue entertainment vnto doe you see your sister Martha medling with such matters But if any had thus rebuked her would Christ haue recanted that which he had affirmed of her that she had chosen the better part and if Martha had done so too would Christ haue said that she had failed in the due regard of one thing which was more necessarie then all that busines which shee encombred her selfe withall 3. Salomons mother requireth two things in a vertuous woman one the ouerseeing of the wayes of her familie the other to open her mouth with wisedome and haue the lawe of grace sitting vnder her lippes without which latter should a woman excell the life and death of some bruit beasts assuredly if the former were all shee should liue and die a little more ciuilly but neuer a whit more religiously then they 4. It is so farre from being a iust reproach to the Gospel that women professe it that it is rather a note of the truth of it God chooseth the weake and simple of the world to confound and prouoke the wise and mightie Christ himselfe prouoked Simon the Pharisie by an example of loue which a poore woman had shewed vpon him farre beyond him and thought it no disgrace that Marie out of whom he had cast 7. deuills nor the noted harlot the woman at the well should follow him and entertaine his profession neither did his wisedome thinke it preiudiciall or not beseeming the simplicitie of the Gospel to shew himselfe after his resurrection first to simple women and to make them preachers of it euen to the Disciples themselues Obiect But women are to rest in their husbands instruction and need not depend vpon the Ministers mouth 1. Cor. 14.35 Let them aske their husbands at home Ans. The Apostle there forbiddeth open and publike speach in the congregation where if in the exercise of prophesiyng they had any doubts rising concerning the things handled they were not permitted to stand vp as the men were either to teach or aske questions but keepe silence for the time and consult with their husbands at home for the resolution of their doubts but this place taketh it for granted that they must resort to the Church and heare in the congregation ver 34. And pittifully should most women be taught if they should content themselues with their husbands instruction Vse 1. We see hence what to thinke of the Popish doctrine who will neither admit women nor men but their learned Licentiats to meddle with the Scriptures and least they should so doe they shut them vp in an vnknowne tongue an high wickednes against the commandement of Christ to Laiks and common men Ioh. 5.39 Search the Scriptures and the practise of the Church and beleeuers in the old and new Testament Deut. 31.11 Nehem. 8.3.4 Act. 17.11 2. Let no woman please her selfe that her husband goeth to Church and neglect the meanes her selfe for an vnbeleeuing wife may be sanctified by a beleeuing husband but she shall neuer be saued but by her owne faith he sanctifieth her mariage but not her person 3. The husband may not suffer his wife to incurre such danger but if he loue her he must extend his loue to her soule and better part seasonably giuing gentle admonitions and reproofes if with Martha they grow heauy or careles of this dutie 4. Let no woman be discouraged but incouraged rather in the powerfull profession of religion and frequenting the exercises of it of hearing and reading it reuerent speaking and carefull practise of it imitating herein those good women who followed Christ and ministred vnto him of their substance It is the modestie of women neuer to be ashamed to professe Christ and godly women haue many times become more zealous then men and their sanctified affections haue vsually exceeded mens in strength and tendernes And although the darknes of the world endure no manifest light in men much lesse in women yet Christ and his word highly esteemeth the least appearance of grace in men and much more in women how carefull was Christ to instruct comfort and reueale himselfe to the women that followed him honouring their profession of him in some things aboue his dearest Disciples what a great and worthy praise was it that Priscilla as well as Aquilla her husband should take such a man as Apollos home to instruct him in the waies of God and of how many women doth the Apostle in his salutations giue more then common report of their loue and faithfulnes in the truth As goe no further then the Romans Priscilla was ready for his life to laie downe her owne necke Marie bestowed much labour on the Apostles
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
of those deare children of God And where should the gunpowder treason haue beene laid if the blowe had beene giuen had not Satan deuised shoulders which had borne a many such malitious imputations before But notwithstanding such bug-beares whereby Satan would scare men from the sincere imbracing of the truth and entertaining of the ordinaÌ„ces of Christ as the greatest enemies of states and kingdoms let vs be wise hearted and bold to giue Satan the lie seeing the sincerest preachers and professors of the Gospel are so far from denial of the right of Princes as that the doctrine which they bring establisheth their power in their hands rather like the workemen of Salomon who built the Temple and built his throne too And let Protestant preachers and professors carrie this garland and tryumph against all Popish spirits that although the enemies of the truth haue narrowly in all ages sifted them to finde iniquitie in them that thereby they might iustly get the ciuill sword drawne against them yet haue they found no such thing in them Vse 3. If Christian religion confirme ciuill authoritie then the way to bring men to become subiect to superiours is to plant the Gospel and take order that it may preuaile amongst them The teaching and practise of true religion is the conseruant cause of commonwealths because it is a principall meanes to bind vnto obedience without which all politike courses fayle and are found by experience too weake It is not power it is not policie that will still subdue and keepe vnder a rebellious people without the power of the word in their consciences for till obedience be willingly yeelded vnto God it can neuer be conscionably and then not constantly yeelded vnto his Leiftenant This may be a ground of our prayer that the Lord would be pleased to put into the hearts of our gouernours that the Gospel may be throughly planted in Ireland for this is the most direct way to subdue the rebels and bring the whole countrie vnder willing and free subiection Doctr. 2. Euerie Christian must yeeld obedience and subiection vnto Magistrates and higher powers To the explaning of which point three things must be opened 1. who must must be subiect 2. wherein 3. wherefore The first of these was touched before where we affirmed that all sorts of men cleargie as well as laietie must be subiect Romish policie that they might become the absolute libertines of the world and carrie their bad matters vnder a cloud that secular eyes should not prie into them hath withdrawne the neckes of the cleargie from vnder ciuil power and will be iudged by none but their compeares which is as if a theife should be tried by a quest of cutpurses and therefore when they meete with that generall conclusion Let euery soule be subiect they beate their wittes as beeing at a stand but seeing something must be bolted out for a shewe one Pope saith that the person of the speaker is excepted in giuing such preceps whereupon it commeth to passe that Paul and Peter and consequently their successors while they call for subiection of others are themselues exempted from it a silly and weake shift as though Christ did not pay tribute for Peter as for himselfe and as though Paul pleaded not before and appealed to a ciuill iudge Act. 25.11 Another procter of theirs by euerie soule will haue meant onely animall men that is secular and worldly but spirituall men and the cleargie are still exempted as though the Popish cleargie were become and all vanished into spirits or as if where Luke saith that there were in the shippe 376. soules it must needes be concluded they were all secular and animall men among whom Paul and Luke were or as if they were all naturall and animall men in the Arke because it is said there were in all eight soules of which Noah was one who was a preacher of righteousnesse much like the poore proofe of that Iesuite who because Paul would not haue the Corinths goe to lawe vnder the vniust but vnder the Saints surely concludeth that this must be vnder the Bishops for is it not likely that that Epistle was written onely to Bishops because it was sent to the Saints yet vpon such grounds as these hath their cleargie cast off the yoake of obedience these many 100. yeares cleane against the expresse word of Scripture and the vniuersall practise of holy men yea the Sonne of God in the Scriptures Aaron the high Priest must obey Moses Ahimelech when wicked Saul sent for him to slay him obeyed him beeing summoned he came and appealed not from the vniust sentence of death so did Christ so did his Apostles and so must and ought their successors vnto the ende yet sometimes as it is seene in all tenures which are not from God men knowe not what to hold to after the Popish cleargie hath challenged their exemption and authoritie by diuine right from the word beeing pressed they forget themselues and claime it iurâ— humano that is from the priuiledges donâ—tions and exemptions of Princes and Emperors wherein besides that they should not haue suffered the Princes by departing from their right to breake Gods commandement for Princes haue not power to loose him from obedience whom God hath bound as also by flying to a priuiledge as their best and last refuge is plainly implyed what of due by the lawe of God and nature belongeth vnto Princes from them The second point is wherein and how farre we ought to obey Magistrates Answ. Euery Christian is bound to take heede to the mouth of the king in all things and so farre as he hath power to command Now because the ciuill Magistrate is alwaies bound to command in the Lord and 2. is the father of our bodies after a sort and of all our outward man hence two grounds of great moment are concluded The former is that euerie man must obey all possible commandements which are not against the lawe of nature and the lawe of God for the Magistrate in all his commandements as well as executions must be the Minister of God onely vrging that vpon his subiects which God himselfe whose place he sustaineth would vrge It is said of Cyrus that he must be Gods sheepeheard and he shall performe not his owne but all my desire The iudgement is not mans but Gods and it is the honourable style of Princes to be assistants to the ruler of the whole earth neither is this to denie any supremacie to Princes to tie them to the tables of which God hath made them the keepers but it is to ascribe vnto them such soueraigntie vnder God ouer all causes and persons Ecclesiasticall and Ciuill as that they may not depose the care of Church or Common-wealth as a thing wherein they will not be wearied but must prouide that sincere and vncorrupt doctrine be published in all their Churches that the Sacraments be duely and seasonably administred
the truth of God against the aduersaries of it and where Salomon brandeth him with a note of follie that maketh no question but beleeueth euery thing he sheweth that there is a wise inquisition into necessarie truths tending to edification But the Apostle expresseth what questions he disaloweth in a Diuine foolish questions that is vnnecessarie idle of no moment of no good vse to edification neither in faith nor loue in conscience nor manners Where me thinks Paul by the spirit of prophesie foresawe forewarned and forearmed the Church of that great malice of the deuill which in after ages preuailed to the ouerthrowe of all puritie of religion and piety it selfe and that was by turning men from the comfortable practise and proper vse of Scripture to seeke out an art of diuinitie appropriat to some few and so suddenly came to turne all the sound knowledge of the Scriptures into a skeptike and questionarie diuinitie whereby the deuill kept good wits from the knowledge and studie of tongues and the necessarie fundamentall points of Christian religion and set them on worke in the speculation of strange friuolous and curious questions wherein they were not one more against another then all of them against God and his truth and the building of his Church And this is the quod libeâ—aâ—ie schoole diuinitie then which nothing is more highly magnified of many at this day who had rather tast leekes then Manna and although our Apostle graunteth that it may haue a shewe of learning and wisedome falsly so called yet as here it is called foolish so elsewhere he confidently tearmeth it both foolish and vnlearned because it is occupied in such questions as haue neither wisedome nor learning in them while they make a shew of both Such are their questions concerning their heauenly Hierarchies and orders of Angels concerning the degrees of the Saints in heauen so definitiuely and magistrally determining as though they had newly dropped out of the clouds Paul durst neuer vtter such things who was wrapped into the third heauen Others of them as though at the request of the rich man they had been sent from hell are as confident of things done in purgatorie Others are at redde warre whether things notionall or â—eall be better some sweate in disputing whether the world could be better made others to be resolued whether the Pope be more mercifull then Christ because Christ deliuereth none out of purgatorie as the Pope doth But about their Sacrament and consecrated hoast their tumults are such and so ridiculous as a iudicious Diuine would be loath to foule his mouth or his hearers eares with them These are the toyles of the angelicall seraphicall magistrall and subtile Doctors Scotus Hales Holcoth Durand and such monsters of Diuines which how much true learning they containe the darkenes of their ages in which they liued and since sufficiently manifesteth Gods righteous iudgement was vpon them and the whole world since for their sakes and that sentence verified vpon them while they thought themselues wise they became starke fooles Let students looke how they spend time in them for the truth is that if a man be deuoted to them he shall be euer learning and yet neuer come to the knowledge of the truth nay it may be feared of some who were towardly set in the truth that comming into this schoole too timely are now growne crooked and out of loue with the truth and are indeed turned into the things they read The second thing which Titus must resist are genealogies which also must be rightly taken because there alwaies was and yet is an excellent vse of them in Scripture Before Christ they were so necessarie as the Iewes were commanded to keepe publike and priuate records of their tribes and families yea and if there were any that could not tell or finde his genealogie he was not to be admitted or if inconsiderately he were was to be deposed from publike office Numb 1.18 Nehem. 7.62 and to this purpose some holy writers of Scripture haue set downe for the vse of the Church to the ende whole bookes of genealogies but especially that the Iewes might be able to bring their descent from the Patriarks as we reade of Paul who no doubt could bring his line downe from Beniamin Philip. 3.5 The vse of these genealogies was manifold I will note two First to manifest the truth of God in the Scriptures 1. In the accomplishment of many speciall prophesies to particular persons For example God promised to Abraham that he should be a mightie man that this truth might be fully known must be set downe the whole descent and posteriritie and Princes that came of him although neuer so wicked from Ismael himselfe Rebecca also had a promise of two mightie peoples in her wombe and that the elder should serue the younger how should this be knowne to be accomplished but by the genealogie of them both for which purpose euen the dukes that came of Esau were all recorded The like of Iacobs prophesie concerning Ephraim and Manasseh for otherwise the wicked should haue no name nor register in the booke of God it is not for their owne sakes whose memories should rot but for the honour of God and his seruants they are there rolled to shewe that the godly were not only inwardly but euen outwardly blessed according to promise with such a fruitfull race and posteritie 2. It is a great light to the truth of Scripture when it setteth downe the persons by whom and the times in which euery worthy thing was done what also and by whome the Church suffered how all nations were euer enemies to religion but one little point or corner of the world how God had euer a Church in the world euen in the corruptedst times a litle remnant of Israel that worshipped him in spirit and truth which things are cleared by genealogie The second and principall vse of genealogie is to manifest the true Messiah vnto the world As 1. to shewe that because God would be appeased in the same nature that had sinned therefore he was true man and not in shew and that his humanitie incarnation and natiuitie should not be obscure his naturall descent is by the Euangelists brought downe from Abraham yea from Adam shewing vs thereby what is the proper end of all genealogie in the Scriptures 2. The nobilitie of his birth and worthines of his parentage and that he was the right heire to the Iewish kingdome 3. The truth of the prophesies concerning him that he was the sonne of Abraham and of Dauid and that the scepter departed not from Iudah till his appearing 4. The blessing wherewith that family out of which he came was advanced and distinct from al the tribes of the earth 5. His humilitie who came of all sorts of men and women publike and priuate poore and rich good and bad that he might be a fit Sauiour of all sorts of men not disdaining to place in
his genealogie Phares the incestuous sonne of Iudah and Bathsheba that was the wife of Vriah And in these vses these genealogies may be still with sobrietie read taught and heard Quest. What is it then the Apostle condemneth Answ. Not any such as serue to the edification of the faith of the Church whereof this of Christ a publicke person and Sauiour of the world is the cheife of all neither the keeping of the descent so farre as serueth to the preseruation of right iustice and ciuill peace In which respect Kings and Nobles yea and other inferiour persons may enquire into that right which their ancestors haue made their due and must so hold their genealogie as they may hold their right against all claimes But here is condemned all that recounting of kinred and petegree in all sorts of men which proceedeth from a vaine minde and tendeth to worldly pompe and vaine-glorie For this was the sinne of the Iewish teachers that whereas now by Christs appearance all distinction of families was in religious respect abrogated and now was no such need of genealogie as before vnlesse it were before Infidells and such as were not perswaded of the right descent of Christ yet they out of their pride would be much and often in extolling of their tribes and kinred and so not only for these accessories let goe the substance of religion but as if they would build vp that politie again which now was abolished to the great hurt of their hearers would much busie themselues in such fruitles discourses These genealogies must Titus withstand By brawling and contentions about the law are meant those hote contentions which yet many Iewes and Iudaizing teachers did trouble the puritie of religion withall striuing still to bring backe againe the obseruation of Iewish ceremonies such as was circumcision differences of meats and daies and garments as though Christ were not yet come wherewith the Church in that tender age was much molested But now our Apostle pointeth to another end of the law namely to institute the life contain in obedience and lead vnto Christ but not to shadow Christ to come as before who by his comming hath put an end to all such ceremonies Of all these endlesse questions idle genealogies and brabling contentions the Apostle giueth this censure that although they may seeme to haue a puffing kind of knowledge and be stood for as for fire and water as if the whole substance of religion were placed in them yet are they vnprofitable and vaine farre from instruction and edification of men in true godlines yea indeed great hindrances thereto as taking vp time and labour and wits of men which should better be imploied which as we said is a forceable reason to auoid and represse them Hitherto the meaning Doctr. 1. The Deuil is readie in the purest Churches to corrupt the puritie of doctrine by stirring needles endles questions either in substance of doctrine or in ceremonies wherein men will be as hote as if all religion were placed in them And thus shall the peace of the Church be troubled the free passage of the Gospel hindred the godly teachers greeued and all for things vnnecessarie and idle things sometimes so farre from profiting the Church as that they much hinder it and obscure the doctrine of true religion All this appeareth plainely in this our example The malicious man is euer sowing tares in Gods feild and if he cannot extinguish all the light of Christian doctrine if he cannot pull downe as he would the substance of truth he will doe what he can he will make dissention in smaller matters whereby many shall be offended many cast backe that were comming on and many other kept back who might come on in time So when the Disciples of Christ and Iohn consented in the substance of doctrine yet could he make them quarrell in washings and fastings and such ceremonies Paul and Barnabas consented in substance of doctrine yet for a verie trifle and indifferent thing the companie or leauing behind of Marke were so exasperated and deuided that they did seperate one from the other And if he be so forceable in good men that he taketh the aduantage of flesh in them much more doth he effectually worke in vnconscionable men who are all flesh and all corruption Easie were it in all ages to discouer this eminent note of Satans mallice in false teachers namely that they were euer more earnest in vrging and constraining of men in their owne deuises then to the duties of the morall law Christ charged the Pharisies that they placed more religion in washing potts cuppes and beddes then in keeping Gods commandements These Iewish teachers Act. 15.29 are branded that they troubled the Church with words and combred mens minds euen in the Apostles daies with things dead and vnnecessarie with circumcision and ceremonie And is not Gods iudgement come vpon the Papists at this day to the vttermost who haue called backe all these Iewish ceremonies againe and so long contended for them that they haue lost the substance of pure religion and the truth hath betaken her to her wings Their schoole diuinitie is turned away from Christs bodie to his garments their maine disputes are taken vp about workes of preparation free-will merit of workes workes super errogatorie purgatorie differences of garments meats dayes vowes pilgrimages which are such things as Christ wrapped vp together and left in his graue when himselfe rose againe And their doctrinall diuinitie to the people as we read it in the postills but schoole distinctions and legends fables or of latter times bitternes against the first restorers of religion who oppose their former false doctrines And for their heat in vrging these things aboue all the commandements of God none is so blind but may see that they more seuerely punish him that fasteth not their lent then such as are manslayers more him that keepeth not one of their Saints dayes then him that keepeth neuer a Sabboath thorough the yeare that they make it a greater sinne for some sorts of men to marie a wife then to liue in secret filthinesse all their liues long Thus the deuil hauing gotten in his head easily thrusteth in all his bodie and if he get a Church or people at this aduantage that he can comber mens mindes with needlesse things and stirre vp brabbling contentions about vnprofitable and vaine deuises of men he is in great hope and probabilitie ere long to put out that light which he hath alâ—eadie so farre darkned Vse Let vs acknowledge the worke of Satan when we see men who are all of one sound iudgement in the substance of religion and so should be brethren to be at such hote strife and opposition for matter of ceremonie and for things in comparison vaine and vnprofitable 2. Let vs not count it a strange or new thing to be too much offended at it 3. Let vs pray the Lord who can rebuke Satan to dissolue such
performed more miracles then Christ and all his Apostles and was farre greater then Iohn Baptist we could not auoid but be heretikes indeed because these and a number such are contradictory to the canon of the Scriptures reuerse the foundation of religion and yet are obstinatly defended by them And further let men see hence how inconsideratly they cast the names of old heretiques to the blemishing of the liues and waies of many godly and worthy men as when Christian and religious men are tearmed by the name of Puritans an auncient sect of heretikes with whom these haue but small acquaintance The like may we say of that reproachfull title of Scismatikes who quickly degenerate into heretikes who rent the coate of Christ and make division in the Church sometimes for some opinion but more vsually about some orderly rites and ceremonies in the Church Now then to challenge men of scisme 1. the Church must be prooued to agree and to haue the vnitie of truth both for doctrine and rites 2. men must be conuinced by the word that the doctrine is the wholsome word and the rites and ceremonies are edifying orderly inoffensiue and not superstitious Obiect But some are so peeuish they will neuer be conuinced and satisfied Answ. The reason hereof seemes to be because the Church is sometimes a partie in such a question and therefore it were wisedome to bring vpon such parties the iudgement of other reformed Churches to make vp such a conuiction And then when all such good meanes are vsed if men separate from the Church let them lie iustly vnder the reproach of their sin But farre be it that euery one who carrieth a diuerse iudgement concerning some rites in the Church wherein he liues should presently become a scismatike for such a one may still cleaue in heart in affection and in personall presence vnto the Church and be farre from interrupting the vnitie of the Church Yea farre be it that euery departure from those that call themselues the Church yea in maine points of doctrine should be scisme Were Elias and Elizeus Scismatikes because they departed from Ieroboams worship were our Sauiour Christ and his Apostles scismatikes in departing from the doctrines of the Pharisies and Saduces No it was Ieroboam it was the Preists and Pharisies who pretended themselues to be the Church departing from the truth and so from the true vnitie that were the authors of Scisme herein And so for rites how can we stoppe a Papists mouth if we shall say that those men who depart from rites tending to the weakning of faith and doctrine or offensiue and superstitious are presently to be ranked amongst Scismatikes for haue not we our selues thus departed from an hundred Romish ceremonies and yet we say they are the authors of Scisme therein Let this rectifie our iudgements and keepe vs from rash censures in matters so capitall and so difficult If any Catholike spirit will still reproach vs as Scismatikes surely we will reioyce herein that we are not of them whose canon hath taught vs that if Christ and his Apostles would not subscribe to all their decrees they should escape no other tearmes but be reputed Scismatikes at the least if not burnt for heretikes Secondly note that there haue bin and shall be to the end heresies in the Church Christ was no sooner ascended but that blessed doctrine of his euen while the Apostles yet liued was oppugned by heretikes which seemeth to be the ground of this precept Nay no sooner was there a Church but heresie the disease and corruption of it beganne to discouer it self and truth gaâ—e only the start was before heresie yea the â—aâ—es came vp with the good seed in the feild of the Lord. The reasons of this doctrine are First so long as the causes of heresie remaine it selfe must needs continue but the causes shall be and euer haue bin in the Church and these are ignorance of God pride of heart selfe conceit ouerweening of gifts want of loue to Christ and his truth Satans mallice ambition couetousnesse flattery and many moe in a word so long as there is a mixture between good and badde there will be a fight between them Secondly the Lord in his prouidence suffereth false prophets and heretikes to rise vp among his people to prooue try them whether they will cleaue vnto him or no Deut. 13.3 they are the Lords fanne brought into his floaâ—e to separate betweene the faithfull and vnfaithfull whereby the wicked fall off as beeing thrust away from the Lord vers 7. and the godly who are by Satan and his instruments accused to be hypocrites are manifested â—ound at the heart and faithfull to the ende So the Apostle 1. Cor. 11.19 There must be heresies that those who are approoued of God may be knowne he saith not it is possible but necessarie that heresies be as fire to trie and purge the gold Thirdly the Lord in his iustice punisheth by such the contempt of his truth and the careles and vnaffected intertainement of his word For iustly are men who will not receiue the truth in the loue of it giuen ouer to strong delusions in the beleeuing of lies If Christ and his Gospel cannot be receiued Antichrist when he commeth with all lying wonders and preuailing errors shall If the truth in Michas mouth be contemned 400. false Prophets shall preuaile with their lie So haue we seene that where a faithfull Pastor hath beene lightly set by the Lord hath one way or other remooued him and after his departure sent in some grieuous wolfe or other that hath not spared the flocke Fourthly the wisdome of God permitteth it for although it seeme to poison vtterly destroy the truth yet indeede he turneth it to the clearing and confirming of it it beeing an occasion that the truth is further sifted into that as sparkles issue out of the striking of two flints together so the truth discussed and disputed becommeth more lightsome and more victorious yea the gold commeth no brighter out of the fire then the truth out of the triall of opposition and contradiction Vse 1. Whensoeuer Sathan according to his accustomed mallice against sinceritie stirreth vp any troubles to stay the course of the Gospel to obscure the shining brightnesse of Gods glorie and to bring confusion into the most wise orders and ordinances of God then the Lord so ouerruleth the matter as that he alwaies bringeth light out of darkenes glorifieth himselfe purgeth his floare prooueth his people quickneth their zeale and traineth them in humilitie and obedience Let vs not then be discouraged if our eyes see many trials and in them many fall off if we see the truth oppugned doctrines of libertie broached backed and zealously maintained for surely although the Lord herein may iustly correct our manifest contempt of the truth yet can he not nor will forget his owne glorie 2. We ought to be so farre from troubling or hindring
14.4 Whatsoeuer shall pleaâ— for the entertainment of lusts a Christian must resolutely denie them all No way can profiting in grace be better shewed then by this resistance Heb. 11.13 1. Pet. 2.11 Rom. 13.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. king 22.24 Rom. 8.13 Onely our religion teacheth true mortification 2. king 5.12 Gal. 6 14. Plato of Diogenes Act. 17.18 Doctrine of grace teacheth not onely to abstaine from euill but doe good Eph. 4. Act. 26.18 vers 20. Rom. 6.17 The Gospel bringeth saluation but looketh for an answerable returne and recompence â— The proper worke of sobrietie 1. in things inward Coloss. 2.23 1. Cor. 4. â— Iam. 3.17 2. in outward Luk. 21.34 Iam. 1. â— Eccles. 2.1 1. Cor. 7.29 II. Rules of practise 1. The proper worke of iustice 2. Rules of practise Luk. 13.36 Eph. 4.28 Motiues to practise these rules 1. The proper work of pietie 2. Rules of practise Ier. 9.23 Gal. 6.10 Many sorts of men bewray the vngodlines of their hearts Reasons to 〈◊〉 to the exercise of godlines Godlines must be exercised in this present world The right ende of this present life is to learne the way to a better Philip 3.13 Spes pro re sperata meton adiunct Blessed hope why so called Christ called a mightie God Why. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gospel receiued in truth lifteth vp the heart to waite for Christs second appearing Reasons Eph. 2.12 Philip. 3.20 Triall of our selues by the former doctrin Cant. 2.5 Cant. 2.17 To this expectation of Christ are required 1. a sound ground Lumbard 3. sent distinct 26. 2. sound qualities which are fowre Heb. 6.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 28.16 Prou. 13.12 Rev. 19.7 1. Pet. 5.4 1. Ioh. 3.3 3. sound effects which are also foure Heb. 12.2 Numb 14.7.10 vers 23. Act. 23.8 Motiues to the expectation of Christ. Matth. 24.46 Luk. 12.46 Ignoratur vnus dies vt observentur multi Curiosi ad cognoscendam vitam alienam desidiosi sunt ad corrigendaÌ„ suam August confess lib. 10. The expectation of Christ is a notable meanes to prouoke men to Christian duties 1. To attempt them Eccles. 11.9 Act. 3.18 19. Act. 24.26 Rev. 14.7 2. To hold on in them with chearefulnes Act. 24.15.16 1. â—im 6.14 2. Tim. 4 1. 1. Pet 3 4. 1. Cor. 16.13 3. To hold out in them with perseuerancâ— Iude 22. Luk. 22.29 Iam. 5.8 In that most perfidious Councel of Constance 1. Cor 9.7.10 Prou. 27.18 2. Cor. 9 6. Heb. 11.26 Psal. 27.13 Christs glorie shall shine out in full brightnes at his second appearing Matth 25.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Thess. 1.10 Coloss. 3.4 Philip. 3.21 1. Pet. 1.11 Act. 26.22 We must neuer speake of God or Christ but in a weightie matter and reuerent manner Reasons Ier. 10.6 Act. 17.24 25. How Christ gaue himselfe for vs. Ioh. 10.18 Luk. 2.7 There can be now no other Priest nor sacrifice besides Christ hiâ—sâ—lfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hâ—b 10 ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 17.19 Heb. 7.23 2â— 26. The Popish distinction of Priests into primarie and secondarie ouerthrowne vpon Hebr. 7. Hebr. 9.11 12. Mors necessarius modus oblationis tolle mortem tollis oblationem The Popish distinction of oblation of primarie anâ— commemoratiue confuted Sess. 6. cap. 2. Christ gaue himself therfore wholly both bodie and soule and why Isa. 53.11.9 Christs death and passion was voluntarie seeing he gaue himselfe Ioh. 10.17 18. 1. Tim. 6.13 Christ gaue himselfe for his Church not for euery particular man Reasons Expiatio intercessio sunt partes inseparabiles saâ—â—rdotij Christi Psal. 32.1 Eph. 2.25 Eph. 5. How Christ is said to reconcile the world to God Tractat. 87 â—n Ioh. How Christ is said to die for all men 2. Cor 5.21 Christ suffered not for his owne sinne for he was giuen for vs. Christus praeter â—a bona quae suis laboribus peperit nobis meruâ—t etiam sibi corporis gloriam nominis exaltationem Bellar. l. 5. de Chro. cap. 9. We must receiue this gift and make our best benefit of it We must giue our selues to him who gaue himselfe for vs. Seeing Christ hath giuen himselfe there neede no other satisfaction for sinne Christ redeemed his church from the captiuitie of sinne â—wo waies How so short a suffering could redeeme from infinite euills Mortem re non tempore infinitam tolleravit Christus Before this redemption we were boÌ„dslaues vnder sinne death 2. Pet. 2.19 Ioh. 8.34 Sinne resembleth a tyrant many waies Rom. 5.21 Miserable is their estate who aâ—e out of Christ because they haue no part in this redemption Deale with sin as with a tyrant The Sonne hauing set vs free great is our freedome Bellarm. lib. 4. de poenit cap. 2. Concil Trid. sess 6 c. 14. Heb. 9.12 26 Christs satisfaction is not partiall but freeth vs from all iniquitie both guilt and punishment Matth. 18. Isa. 52.3 Mors piorum est medicinalis non poenalis He hath well deserued al our loue who hath paied all our debt Beware of sin which bringeth back the former bondage Full consolation to the godly from the former doctrine Christ purgeth his people two waies Hebr. 9.14 Redemption sanctification are inseparable companions 1. Cor. 1.31 Exod. 30.18 1. king 7.23 1. Ioh. 5.6 There must needs be much vncleannesse where is neede of continuall clensing Philip. 3.12 Sinne is neuer pardoned but where it is purged Rom. 6.2 Ioh. 13. Meanes of our purging to be vsed Ezek. 36. Psal. 51. 1. Thess. 4.4 2. Cor. 7.1 Malac. 3.2 Zach. 13.1 Motiues to vse carefully the former meanes Luk. 1.71 Iun. in Exod. 19.5 Deut. 7. The Church is Gods peculiar sundrie waies Cant. 6.7 Numâ— 23.9 Eph. 3.15 Ferendo non feriendo Qui in ChristuÌ„ credunt linguis loquuntur novis Bern. de ascen dom Ier. 2 3. Many consolations to Gods people from the former doctrine Psal. 105.14 We must liue vnto the Lord whose we are 1. Pet. 2 9.1â— Deut. â—4 1 â— Deut. 7. Loue the Saints because they are Gods peculiar Phil 4.18 19. Zach. 2.3 cap. 3.8 The worker must be good before the worke can be so August epist. 120. Honorato Rom. 3.10 A good worker cannot but bring forth good works Ioh. 15.1 Heb. 9.14 1. Ioh. 1.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What vertues must attend zeale to guide it aright Act. 19. How necessarie zeale is to a good worke Psal. 119.136.158 Ier. 9.2 Ezek. 9.4 Nehem. 23.22 Numb 25. Ioh. 2.14.17 The effects of zeale about the effecting of good things Rom. 12.12 Act. 20.24 Philip. 2.17 Rom. 9. Sundrie sorts of men bewray the want of zeale Act 23.12 see cap. 1.9 â— Tim. 3.16 All proofes reproofes must be fetched froÌ„ the Scriptures The word must be so handled as the authoritie of it be preserued Reas. 1. Cor. 14.25 Isa. 6.6 Matth. 7. Prov. 17.27 Act. 26. A grieuous sin to despise Gods ministers Râ—asâ—â—s 2. Cor. 3.9 Rev. 6.2 Rev. 1.20 Exod. 16.7
4.8 Application The Popish religion was most without for the shew whereas none was within their walls Many Protestants are priuatly religious but little breaketh out True religion is little beholding to either Doctrine must be both true truly dealt with Ier. 14.13 14. Matth. 24.11 What people must pray for in comming to the word 2. Pet. 2.1 Iude 4. 2. Thess. 2. Prou. 1.30 2. Tim. 2.23 Foolish questions of Papists Proofe hereof the learned haue in Doct. Whitak de Eccles quaest 5. cap. 8. Rom. 1.22 Vse of Genealogies in the Scriptures Satan seeketh to corrupt the purest churches by bringing in needles questions Act. 15.39 Ministers must teach things profitable and resist the contrarie Motiues to the former dutie Dan. 12.8 People must not desire such doctrine as the Minister may not teach Per verba legis legem oppugnat Ambr. Aliud est haereticus aliud hâ—ereticis credâ—ns August de vtâ—l credendi ad Honorat An heauie imputation to charge any man to be an heretike Errare possum haereticus esse nolo To charge a man to be a Puriâ—ane is to call him an heretike There alwaies haue bin and shall be heresies in the Church why Ad hoc sunt haereses vt â—ides habendo tentationem habeat probationeÌ„ Tertul. de praescript advers haeret cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Thess. 2. Per eos qui ecclesiam discerpserunt recta fidei dogmata emerserunt Euagr lib. 1. cap. 9. M Greenam Meanes to auoid heresie Psal. 25. Scripturarum ignoratio haerese peperit Chrysost in homil de Lazaro Patriarchae haereticorum Philosophi Tertul. This Mr. Ardesty confessed in S. Maries was the persuasion of the Papists and the chiefe ground of his owne resolution to fly the land and become a Preist â—uen heretikes â—nd enemies to the Church must be louingly dealt with Gal. 6.1 2. Cor. 13.2 How much more freinds and bretheren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 9.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui neque in svnedria recipiebantur religionis obtentâ— quòd cum incircisis 〈◊〉 vitae consâ—etudinem haberent Beza Iosephus explaneth the cause of this contention betweene the Iewes and Samaritaneâ— which was most â—ote about 140. yeares afore Christ. lib. anâ—iquit cap. 6. Excommunication how farre it stretcheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ius diuinum quod est ex gratia non tollit ius humanum quod est ex naturali ratione Thom. Aquin. 2.2 quest 10. art 11. ExcoÌ„municatio est gladius non hostis perimentis sed medici sanantis One chief end of the Churches censures is to preserue holy things from contempt Epist ad Florin Euseb. lib. 5. c. 19. Reasons to auoid excommunicate persons â—â— in regard of the party 2. In regard of the Church Eph. 5.3 1. Culpae contagio 2. Tim. 2.17 Zozom lib. 7. c. 7. 2. Poenae communio Numb 16.26 3 Exempli monitio How farre priuate Christians are to avoid open sinners not excoÌ„municate 1. Cor. 5.11 â—â—pp polit ecclâ—s l. 1. c. 19. It is lawfull to put heretikes to death â—rrores intersiciendi non homines August Duritia vincenda non suadenda Tertull. Vetus Christiana ecclesia contra Samoâ—atenâ— haereticum opeÌ„ auxilium Aâ—driani Imperatoris quamvis ethnici imploravit Non dicit vt tolleretur è medio sed è medio vestrum Muscul. Apostolum informat quomodo se gerat in officio erga haereticum deploratum si ad Sâ—igium Paâ—lum aut praesidem aliquem scripsisset hinc procul dubio praescripsisset officium Bulling decad 2. serm 8. In regimine humano aliqua mala recte tollerantur ne vel aliqua bona impediantur vel mala peâ—ora incurrantur Aquin. 2.2.4.10 art 11. Excommunication must not be inflicted for triâ—â—es Declaratio occultioris facti in coelo Beza de praesbyt excom 1. Cor. 5.2 In ecclesia Genevensi toto decenâ—io non plutes duobus proprie excommunicati Beza de Praesbyt De eccles qu. 6. cap. 3. Recens Romana ecclesia laborat pestiferarum haeresium gangrena pernagante nuper quaqua verâ—um latius longe plurimorum fidem subvertentâ— pag. 134. Periculosa est vna habitantibus idcirco fidelium castris exterminanda pag. 193. Toleration of a diuers religioÌ„ is vnlawfull in a countrey which can cast it our and consequently of Poperie Reas. The tabernacle of God had the censer sâ—â—ffers and besome to purge sweep away the filth of the sanctuarie all which haue their truth in the Church of the new testament 2. Chr. 17.6 cap. 19.2 The Lord will haue the drosse taken from the siluer that there may be a pot for the siner Deut. 21.11 A Protestant may not marrie a limb of the Pope Reas. Primum amoris vinculum cum pectora coniugium in Deo copulata sunt 2. Cor. 6. 1. Cor 7.39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coniâ—gium Quam male inaequales ventâ—t ad aratra invenci Ezr. 9.2 Longum divorâ—ium mandat Deus ab idâ—lolatria in nullo proxime agendum Tertul. de cor milit Ne nubat femina non suae religionis viro vel vir talem ducat vxorem Iubet deus docet Apostolus vâ—runque praecipit testamentum August lib. 1. ad Pollent c. 21. 2. Chr. 21.6 Nemo diu tutus periculo proximus Cypr. lib. 1. epist. 11. Malac. 2.12 Ezr. 9 7. Quomodo potest congruâ—re charitas si discerpit fides Ambros. Psal. 128. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. de legib 4. Homil. against perill of idolat p. 1. pa. 16. Indicium esto ecclesiae 2. Tim. 2.19 Quia omne sanum iudicium in terris monitiones ecclesiae recusat Cypr epist. lib. 1.3 idem Fulg. de Christ. sacrific ad Mon. Tit. 1.15 Rom. 1.28 2. Thess. 2.11 The Lord vseth great patience euen to the worst So must his children Open and obstinate sinners must be auoided The Lord maketh good vse of the most wicked conscience Gen. 4.14 Act. 24.26 Dan. 5.4 Act. 24.26 Heb. 10.27 Act. 23.1 and 24.16 Good conscience is a sweet companion 1. Tim. 1.19 An euill conscience the mother of heresies Prov. 17.1 Rom 5.3 It is dangerous for the Churches to be left destitute of their teachers though for a short time Prov. 27.23 Heb. 13.17 1. Pet 5.4 Negligenter pascens convincitur non amare summum pastorem Damas epist. 4. Cleâ—â—â—s ne connuâ—neretur in dâ—â—bus eccleâ—â—â—â—â—â—egotiaâ—â—onis 〈◊〉 hoc est 〈…〉 lucri proptium ab ecclesiastica consuetuâ—â—â—â— peniâ—us 〈◊〉 Synod p. cap. â—5 1. Cor. 10.23 Pastoris nomen significat pâ—rsonalem actionem sicut nomen medici Maldonat ex Hier. August Perald 2. tom tract 4. in avar part 2. cap. 11. D. Willet in 1. Sam. cap. 14. v. 28. 1. Chr. 28.12 13. 1. Cor. 1.12 Christianitie enioyneth all kind of curtesie 1. Pet 5.14 Such as are in the Lords work must be carefully prouided for that they want nothing 1. Cor. 9.11 Si non habes provideant subditi tui Aquin. in locum Bellarm. de iustis l. 4. c. 15.17 Deut. 32.4 Vbi Christus non est fundamentumibi nullum est boni operis aedificium Gregor decr Rom. 14. Heb. 11. Faith doth fiue actions to make any worke good Gal. 5.14 Rom. 3.8 Gen. 19. Nemo computet bona opera sua ante fidem vbi fides non erat bonum opus non erat in Psal. 30. praefat Gal. 2 16. Loquitur Apostolus de omnibus operibus tam ceremonialibus quam moralibus Aquin in cap. 3. ad Gal. lect 4. Tollet instr sacer lib. 6.21 Concil Trid. sess 6. c. 32. Rhem. on Matt. 6. sect 2. Bellarm. lib. 5. de iustif cap. 7. Necessarie vses of good works 1. In respect of God 2. Of our neighbour 1. Pet. 3.1 1. Pet. 2.12 1. Pet. 2.15 2. Cor. 7.15 3. Of our selues Iam. 2.16 Opera non sunt causa quod aliquis sit iustus apud deum sed potius executiones manifestationes institiae Aquin in Gal. 3. lect 4. Iam. 2.18 Prov. 22.1 Dan. 12.3 1. Cor. 15. Necessitas haec est praesentiae non efficientiae Cant. 4.16 1. Cor. 3.6 Isa. 61.3 Ier. 17.8 Doctr. Christianitie is no barren and fruitlesse profession Plin. nat hist. lib. 2. cap. 103. Philip. 1.11 1. Tim. 6.18 Conditions of fruitfulnes 5. Ioh. 15.5 Psal 92.14 Reasons to fruitfulnes 4. Iam. 3.17 Galat. 5. Isa. 5.6 Ioh. 15.6 Luk. 19. Matth. 21.20 Ier. 17.6 Isa. 6.10 Hindrances of this fruitfulnes three Psal 34. Ioh. 15.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grae. Salutem lat Iam. 3.17 Matth. 5.9 1. Pet. 2.17 Luk. â—0 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philip. 4. â— 2. Sam. 14.24 Religion the strongest binder of man to man Eph. 4.3 2. Ioh. 2. 1. Cor. 13. Verus amicus qui vere in Deo diligit Scribit vni sed propter totam ecclesiam Aquin
way spreadeth further and further and subverteth the faith of verie many and concludeth that no otherwise then the contagion of the most mortall diseases as the plague or leprosie or such like euen so the infection of Poperie is as diligently to be shunned of all the faithfull This truth out of the mouthes of such two worthy witnesses we may the better beleeue not onely for the strength of arguments they haue vsed as yet vngainesaied by any aduersarie but also in that we haue some of her owne children confessing her the mother of all heresies I will not light a candle to the sunne in the former point but briefly shewe wherein especially they are to be avoided and that for more perspicuitie in two questions Quest. The former whether Popish religion may be tollerated in a countrie professing the truth of Christian doctrine as ours by Gods blessing doth I answer No if by any lawfull meanes it may be banished For beeing an heresie which 1. disannulleth the death of Christ. 2. abolisheth the humane nature of Christ. 3. destroyeth the substance of the Sacraments 4. taketh away the solace of the elect of God 5. the honour of the sonne of God sitting at his Fathers right hand 6. almost all religion all these beeing the expresse words of D. Reynolds and prooued in that thesis it followeth that it may not be suffered in a countrie which can abolish and cast it out For 1. Euery worship must be sutable to him that is worshipped If he be diuine so must it if he be ciuill it must also be ciuill if he be simple pure without mixture so must that worship which is or can be acceptable vnto him 2. We know out of the word that Samaritane worship when men will feare God but worship him according to the rites of the countrie 2. King 17. vlt. was euer hatefull to God who will not haue his feild of the Church sowne with diuerse seeds nor plowed with an oxe and an asse The Iewes meddle not with the Samaritans but must hate the workes of the Nicolaitans And indeed to halt between two to be neither Gods nor Baals is to be of no religion at all and the Church of Laodicea sheweth that the Lord can neuer digest two contraries neuer so well mixed or wisely tempered in matter of religion 3. The approbation and blessing of God on those Kings gouernments and Churches who went through-stitch in pulling downe all the high places as Dauid Salomon Hezekiah But memorable was the worthy act of Iosia who made a couenant before the Lord and called all the inhabitants of Ierusalem the Preists Levites and all the people from the smallest to the greatest and caused them all to stand to it See 2. Chro. 34.31 ad sin But whereas others otherwise good Kings are reprooued and blemished because either they left the high places standing and proceeded not to a through reformation as Asâ— â— Kin. 15.14 Or if they did fully reforme their countrie yet that they did not so zealously hate Idolatrie but that they would enter into league and affinitie with Idolaters as Iehoshaphat Asas sonne Who lifted vp his heart vnto the waies of the Lord and took away the high mountains and groaues out of Iudah But yet Iehu is sent to reprooue him for his societie with wicked Ahab saying Wouldst thou helpe the wicked and loue them that hate the Lord A worthy commendation was it of the Angel of the Church of Ephesus that he could not beare them which were euill Rev. 2.2 4. Consider the danger and hurt in tolerating heresie in these particulars 1. It is a breach of Gods commandement Deut. 29.18 There shall not be among you man woman nor family nor tribe which shall turne his heart from the Lord to goe serue the gods of these nations There shall not be among you any roote that bringeth forth gall and wormwood 2. This mixture layeth open to Gods revenging hand and is called by no lesse title then Rebellion Iosh. 22.17 3. There is most apparant danger of infection for heresie is called in the Scripture leauen and a gangreene and here also consider the weaknesse of flesh which is as readie to be plucked away with euery error of the wicked as the most drie tinder is to receiue the sparkle of fire cast into it Hence also are Idolaters called stumbling blockes snares thornes whippes and destruction See Iosh. 23.13 4. This mixture in religion threatneth ruine vnto Church and Commonwealth it hindreth or corrupteth publicke iustice by partiallitie or too rough and exasperate proceeding it causeth distraction of affections and prepareth to tumults and massacres as the experience of many ages hath taught A kingdome or Church deuided against it selfe cannot stand Which Ieroboam well conceiuing that he might bring the people to vnitie in religion set vp two calues one in Dan and the other in Bethel How both Iewes and Gentiles wickedly resisted Christ and his Apostles vpon this same ground that two diuerse religions were vnsafe in one countrie and long could not continue but the one would eate vp the other the historie of the Gospel and the Acts of the Apostles euidently shew From whom we may frame a good argument that if they were so vigilant to keepe out whatsoeuer might disturbe their errour how much more carefully should the truth be preserued in the puritie of it of all such as haue any care of the continuance of it nay more shall the mention of a toleration of our religion in Rome or Spaine be capitall and should we by connivence at their knowne Idolatrie giue them as good as a tolleration and so strengthen their hopes for an alteration These reasons if I should now in particular applie vnto the Romish Church for the further euidence of them I know better where to beginne then to make an end and should dwell too long on the question which I purposed rather to point at then fully to handle as more largely out of the Scriptures Fathers and councells I easily might But from them all as they lie in one word may be concluded that the toleration of Poperie in a reformed country where it may be cast out is vtterly vnlawfull The second Question is whether Protestants may marrie with Papists Answ. For the right resoluing of this question two things must be considered 1. Whether the person that now professeth Poperie will yeeld to be wonne to the embracing of true religion which if he do then caseth such a one to be a Papist and may be maried withall â—hus Isaac married Rebecca the daughter of Bethuel and Iacob the daughters of Laban who was an Idolater as appeareth Gen. 31.53 On the same condition Boaz married Ruth a Moabitisse woman but who was first conuerted to the Iewish religion And thus the Lord himselfe yeelded vnto the mariages with Heathnish women taken in warre but heauily after a sort and by indulgence but on no hand vnlesse they
would first entertaine the true religion as by those many ceremonies enioyned might more specially appeare and by Iacob we may iudge of the other Patriarkes who would not giue Dinah to Hemors sonne vnlesse the whole family were circumcised Secondly it must be considered whether the partie be an absolute Papist or onely Popishly affected in some points as namely whether he or shee erre in maine and fundamentall points of faith or in lesse dangerous opinions If the partie prooue tractable and erre onely in smaller points as suppose some superstitious obseruations of daies meates foolish and rash vowes or such like suckt in by reason of corrupt education although I would wish a man to make a better match for himselfe yet I cannot condemne it as vtterly vnlawfull neither in this question commeth such a one vnder this commandement of the Apostle But if the partie be a limbe of the Pope drinking in with greedinesse the poysoned cuppe of his heresies and such a one as is turned off the foundation by holding iustification by workes freewill to good Popish traditions of equall authoritie with Scripture and such like here the precept holdeth A Protestant may not marrie with such a partie The reasons are these 1. The nature of marriage much more then of friendship is a communion and fellowship in diuine and humane things Now what communion can be betweene truth and falsehood Secondly Gods example who in the beginning ioyned not two of diuerse religions besides the commandement is not to be vnequally yoked and to marrie alwaies in the Lord not against him And if a Christian may not by bodily coniunction become the member of an harlot much lesse of an idolater who goeth an whoring from God after many lovers Thirdly marriage is called the couenant of God both because he maketh it in heauen and watcheth how it is entred and carried by married persons in the earth Now how can he thinke his marriage to be made by God who hath a limbe of Satan and Antichrist laid by his side or rather that himselfe hath not wilfully profaned the name and couenant of God as Iudah did by marrying the daughter of a strange God Malac. 2.11 Fourthly there is certen danger of seduction by such a partie and therefore it is a presumptuous tempting of God to match with â—â—ch a one And can there be a stronger reason giuen then this which is the Lords owne for the strengthening of his owne prohibition Deut. 7.3 Thou shalt not make marriages with them for they will cause thy sonnes to turne away from mee and the same reason is rendred in renewing the precept Iosh. 23.11 Plentifull is the Scripture in examples to this purpose Salomon to whom the Lord appeared many times fell by meanes of his outlandish wiues to idolatrie and who thinketh himselfe wiser then he Ioram at the instigation of his wife forsooke the Lord he had the daughter of Ahab to wife and he did euill in the sight of the Lord. But most pregnant is that example of Israel who marrying with Moab was presently ioyned to Baal Peor and for this sinne were slaine in one day fowre and twentie thousand Num. 25.9 And let him that thinketh himselfe to stand on the surest ground consider whether his disposition be not such as standeth in neede of such a companion as may rather further him in pietie then any way alienate him from the wayes of God Fifthly ordinarily the Lord followeth such matches with visible plagues sometimes without the family sometimes within according to that threatning by his Prophet that he wil cut off master and seruant that shall doe this A publicke execution hereof we see in the flood which for this sinne drowned the olde world Gen. 6.2 and Ezra confesseth with weeping mourning and renâ—ing his haire that for this sinne especially Master and seruant We our Kings and our Priests haue beene deliuered into the hands of the Kings of the lands vnto the sword into captiuitie into spoile and into confusion of face And within the family by Gods iustice it often commeth to passe that the wiues of Esau the daughters of Heth were not more grieuous to Iacob and Rebecca then the persons so vnequally yoked are betweene themselues Sixtly such persons as thus contract themselues bewray 1. That they more regard other vaine things as wealth beautie friends then the feare of God and practise of pietie which onely hath the promise of prosperitie 2. That they want that godly affection which delighteth in the godly and abhorreth the familiar conuerse and much more mariage societie with the wicked and proclaime to all men howsoeuer they would seeme to be what indeed they are 3. That they are destitute of godly zeale which professeth hatred to idolaters and idolatrie yea of all other most hateth that sinne and the appearance of it as the Lord himselfe doth 4. That they want wise consideration and due respect of themselues in not caring to whome they become one what a griefe and burden is it to think that the husband or wife is as yet the child of the deuill that I am a member of this person who is not a member of Christ 5. The Church of God is little beholding vnto them for bringing in an idolater among them and so polluting the bodie of Christ and blemishing the congregation of God among whom such a thing should not once be named as becommeth the holy and vndefiled spouse of Christ. 6. If that be true which our Church affirmeth that vsually spirituall and carnall fornication goe together let him blame himselfe who finding vnfaithfulnes in the couenant of marriage did not duely consider whether euer that partie would be true to him who playeth false with God or whether the faithfulnesse and loue to God should be the breeder and nurse of true loue and faithfulnesse to himselfe Obiect But all this while you compare the Papists with the heathen or Cananites betweene whom there is no comparison Answ. The Popish idolatrie is as grosse as euer was any for they worship the wodden crosse and peices of bread with religious worship and why is Rome called Egypt Sodome Babylon but because it is a source into which all heathenish idolatrie runneth and why is it called an hibitation of deuils if any thing can be spoken worse of any heathenish idolatrie it shall not be the worst 2. Our danger is more from them then any or all the heathen 3. The endes of avoiding them are the same with any other heretike namely to preuent infection and seduction Obiect But the Papist professeth the same faith with vs. Answ. In word he doth but in deed he renounceth the whole foundation of religion and this is a more reall deniall Obiect But so doe many hypocriticall Protestants and yet you dare not say but we may match with them Answ. Many there are who as we haue heard professe they knowe God but in their