Commentary on Titus, Part 2 · Chapter 1 (7 of 10)

Commentary on Titus · Part 2 · Chapter 1 (7 of 10)

p. 198Doctr. 5. Whereas the Apostle addeth that exhortation must goe with wholesome Doctrine, Then is exhortation powerfull when it is grounded on wholesome doctrine.we note, that then is exhortation powerfull, and profitable, when it is firmely grounded vponupon sound and wholesome doctrine; then it carrieth due weight with it, then is it agreeable to this apostolicall precept, yea to that generall practise of al the Apostles, whose manner was in all their Epistles; first to laie downe plainely the doctrine of faith and saluation, and then to perswade and exhort vntounto the entertainement of it, and to testifie that entertainment by the fruits of faith, and louelove. For example: After Paul writing to the Romans had disputed the doctrine of Iustification, not by workes in the three first Chapters, but by faith in the two next; and of sanctification in the three next; and of predestination, in the three next: In the 12. Cap. and so to the 14. verse of the 15. Chapter, he exhorteth to good workes and Christian duties, vntounto the verie epilogue, and conclusion. The whole Epistles to the Corinths is a mixture of doctrine and exhortation. In the Epistle to the Galatians after he had disputed the doctrine of the righteousnesse of p. 199faith, which the false Apostles had wrung out of their hands: after his manner in the fifth chapter and sixt, he exhorteth them to the studie of good workes. So in all the Epistles may be obserued, that after the doctrinall part followeth the hortatorie. And as for the particular practise hereof in particular cases, both in propheticall writings, Christs sermons, and sayings, and in the Apostles Epistles, it would be infinite to obserue.

Vse. As this Doctrine affoardeth direction to Ministers, to carrie their exhortations leuell with the doctrine truly raised from the word, that they be as goads to pearce and prouoke to dutie: which not obserued, the speach will be verified; a sea of words, but scarce droppes of matter: so doth it authorise eueryevery hearer to examine the exhortations framed vntounto them: that if they finde the Messengers of God exhorting them from wholesome doctrine; they may acknowledge more then a speach or perswasion of man: euen such a doctrine, and ordinance, as the Apostle iudgeth fittest for the saluation of man. Which if any shall dare to refuse, as accounting it (with many at this day) a liplabour of man; or if any shall deeme and repute it an impotent meanes to raise men to the grace of life, I can say no more, nor lesse of such, then the Apostle Paul to the hardned Iewes, that put the word from them: that they iudge themselues vnworthy of life eternall. One day to their cost shall they know,Act. 13.46.Acts 13:46 that all the force of the word lyeth not in the Ministers tongue; and that his words are more then winde, as they esteeme them, Ier. 5.13.

And improoue them that gainsay it.]

These gainesayers are of two sorts: either such as contradict the wholesome doctrine, by teaching false and vnsound doctrine, whether Iewes, Pagans, Heretikes, or false teachers; or else such as contradict it by their wicked manners, and conuersation, as a number of counterfeit Christians, who dare not open their mouthes against such a cleare light, and manifest truth, but in their liues: whereas it commandeth puritie, they are filthy and impure: whereas it vrgeth pyetie, they are impious towards God; and whereas it prohibiteth all iniustice, they are iniurious to men: and in one word, whosoeuer receiue not the word with that reuerence and subiection as it requireth, are in the degrees of this sinne of gainsaying the truth. And in the words the Apostle propoundeth three things to be considered of: 1. That all these gainesayers must be conuinced. 2. that eueryevery Minister must be able to conuince and improoue thē. 3. that he hath this abillitie from the faithfull word.

Doct. First, when the word is resisted, and gainsaied,Ministers must resist resisters of the truth. there must be no bearing on the Ministers part, who is put in trust to resist those that resist the truth. And hence are all our stirres and tragedies, in that this truth p. 200must goe away a conquerer, be it euen against Kings, and Princes, and the great ones of the world. Pharaoh, Ahab, Herod, must be gainsaid and resisted, though it cost the Messengers their liberties, yea their liues. Many men fret, and fume, that the Ministers are so bold and peremptorie, and their sermons are too to censorious, speaking in effect the language of Corah, and his complices, yee take too much vponupon you, Moses & Aaron: & murmur against such truths as crosse their lusts: saying with the Iewes, they are hard sayings, and who can beare them. If the word say, they may not sweare with the swearer, nor be drunke with the drunkard, nor prophane the Sabbath, nor scoffe at religion, and the exercises of it, but set a watch before their tongue, and keepe the doore of their lips from filthy, idle, and scurrill speach: oh here are bonds indeed, fitter for gally slaues then liberall, and free dispositions. Come, say they, we will breake these bonds, and cast these cords from vsus: and yet these men would hauehave the Ministers tongue tyed, and chafe and fume if they heare any thing they would not. But are you gainsayers of the truth, and must not we resist you? doe you rise vp against Christ in falsifying his word, and contemning his ordinances, and must not we arme our selues against you, sound trumpets, and proclaime open warre against you; yea must not we so weld the sword of the Lords mouth against you, as that we neuer suffer you to hauehave peace in your sinnes? And if any of you thinke much to be called a gainsayer of the truth, because yee acknowledge in generall the truth of the Scriptures, and for a need can make confession of all the articles of faith. I answer, It may be thou art not come to the height openly to gainsay, as Iannes and Iambres did Moses: nor as Elimas and Demetrius; Phigellus and Hermogines, Hymeneus and Philetus did Pauls preaching: but if thou secretly spurne against the word, or endurest not the guidance of it, thou art a gainesayer, and maist not look to be pleased in the Ministerie.Notes of him that resisteth the truth. And to know thy selfe a little better, trie thy selfe by these three notes.

11. He that cannot abide the discouerie of his sinne, cannot endure the light which maketh eueryevery thing manifest: Eph. 5.1….Eph 5:1this maketh Ahab hate Micha, 1. King. 22.8. and the world hate Christ himselfe, because he testified of it that the workes were euill. If thou then wantest that obedient eare which should make thee beare a reproofe,Prou. 25.12.Prov 25:12 thou canst not but be a gainesayer.

22. He that cannot abide the curbing of his lusts, is a resister of the truth: for what other is the scope of all diuine truth, then to bring men out of their naturall estate; which because men louelove so well, they willingly cast off the yoke of Christ? the more then thou striuest for the libertie of the flesh, the more thou resisteth the freedome of the spirit, p. 201and so becommest the more a seruant to sinne, and a captiue to the law of it.

3. He that is not with mee (saith Christ) is against me, and he that gathereth not, scattereth. Art thou with Christ in thy affection? hearest 3thou his sayings in which thou testifiest thy louelove? or art thou one of that number that tooke it greeuously that Peter, and Iohn taught the people,Act. 4.2.Acts 4:2 and preached Christ? or that with Sanballat and Tobiah, who were sore greeued that a man was come who sought the good of Ierusalem? Nay if thy affection be with Christ, thou canst not lightly speake euill of that way, the feete of these tydings bringers are bewtifull, thou reioysest in their light. Now examine thy selfe, if any of these be found in thee, although thou openly fight not against God, thou art a gainsayer of the truth, and thou must be resisted in the Ministerie. The Iewes held and maintained the letter of the Scriptures most accuratly▪ and yet Steven telleth them that they were alwaies resisters of the holy Ghost: and the reason was, because when it came neere them, then they kicked and spurned against it. If thou wouldst not be roughly dealt withall in the Ministerie, resist not the word, but entertaine it in thy best affections to order thy selfe and life by it; and then though it hauehave beene tart and bitter, thou shalt afterward find the sweetnes of it, it shall be as honie in thy mouth in regard of the promises; & if it meet with any rellicks of thy sinne in the iust reprehensions of it, thou shalt be able to say, O let the righteous thus smite mee, for this is a benefit vntounto me, this is a precious ointment which suppleth my wound, O let me not want it.

This is the way to finde the word sweete. Micha, 2.7. Are not my words sweete to him that walketh vprightly? oh then be so farre from spurning at the word, that thou maist rather tremble at it: & then in stead of the spirit of contradiction, the spirit of God shall rest on thee.Isa. 66.2.Isa 66:2 These things if thou doest not, but wilt still rebell; blame thy selfe if in the word, thou beest still vnderunder blowes; for thou thy selfe beginnest the fraie.

Doctr. 2. Secondly,A minister ought to be a man of knowledge. we note what a sufficient man eueryevery Minister ought to be; namely, such a one as hath a word of knowledge in his mouth vponupon all occasions both to exhort, and conuince: for which purposes he must hauehave a doubled knowledge, and as a good shepheard a double voice, one to gouerne his sheepe, which must be familiar vntounto them; and another to driue away wolues: one to stablish and perswade the truth; another to preuent errors, and heresies: herein resembling Nehemiahs builders, who held a trowell in one hand, and a sword in the other, and accordingly built with the one hand and fought with the other. Let a man consider of which of these two he will, and then tell p. 202me whether it be not a matter of great difficultie in any good sort to performe it: but both together will force the Apostle himselfe to aske, who is sufficient to these things? it is not eueryevery reader, nor eueryevery ignorant Preacher that can stand vnderunder this burthen. No, no, if eueryevery part of the Ministers office require as compleate a man as that one: Isai 50.4. if the speaking of a word in season require a learned tongue: how much more doth the whole office require an Ezra,Ezra. 7.6.Ezra 7:6 a man prompt in the law of the Lord? a workeman indeed, and such a one as need not be ashamed? And can we thinke that the Lord sendeth any other: doth he vse to send a message by the hand of a foole? surely if he send any, he maketh them first able Ministers of the new Testament, 2. Cor. 3.6.2 Cor 3:6not of the letter but of the spirit. In the old Testament if he raised vp any extraordinarie persons vntounto this worke: what spirit? what power? what deepe vnderstanding? what resolution manifested they? as that they seemed rather pettie Gods then men; both in the exact knowing (although by reuelation) and making knowne things meerely to come: as also in the powerfull resisting of sinne euen in Kings themselues and the greatest vponupon earth: Such were Moses, Elias, Isay, Ieremie, &c. If ordinarie Ministers, they also are first fitted: yea though they were but inferiour Levites and Priests, both to be the peoples mouth vntounto God, to put incense before the Lord, as also to be Gods mouth to the people, to teach Iacob Gods iudgement, and Israel his law. But if high Preists, they must be such as whose lips must preserue knowledge,Deut. 33.10.Deut 33:10 and such as who can resolue the people when they seeke vntounto his mouth in the difficult cases of the law of God, for he is the messenger of the Lord of hosts, Mal. 2.7.

In the new Testament accordingly, if the Church hauehave need for a time of extraordinarie Ministers, such as are Apostles, Euangelists, euangelicall Prophets; such are raised, and to such is giuen by the spirit the word of wisedome, 1. Cor. 12.8.1 Cor 12:8that is, a more excellent reuelation, and more speciall and immediate instinct and assistance of the spirit, together with more eminent authoritie, in explaning the mysteries of Christ. If ordinarie Pastors bee raised by God,A dumb minister cannot be Gods messenger. by the same spirit is giuen to them the word of knowledge, that is, by diligence in the Scripture they obtaine such knowledge, as that they are able to make Christ knowne vntounto others, although they be farre inferiour to the former. Where this word of knowledge is wanting, that commission is not sealed from God. The Eunuch could reade well enough,Act. 8.31.Acts 8:31 euen as many among our people can, and yet he could not vnderstand without a guide: and how could he hauehave been a guide vntounto him (except a blind guide) that could doe no more then himselfe could? namly, reade, perhaps without vnderstanding also. God sent him no such guide, but a Philip, a mightie man in the Scriptures, and full of the power p. 203of God.

Vse. Let euerie man whom this doctrine concerneth examine hereby the truth of his calling; whether he hath receiued the word of wisdome or no: which finding he shall boldly say with Ieremie, of a truth the Lord hath sent me, and runneth not before he be sent. 2. It is a great motiue to thankefulnesse wheresoeuer such able Ministers are planted, where God giueth learned tongues, that can exhort according to wholesome doctrine: learned Ezraes skilfull in the lawe of the Lord; eloquent Apolloes, mightie to convince by the Scriptures the gainsayers. Whereas pitifull is their want,Ier. 15.2.Jer 15:2 who in this regard are as men cast out of Gods sight: wanting the blessed meanes of an able ministerie:If darknes be in the mountaines it cannot but be in the vallies. Chrys. for in such places godlinesse must needes be vnperswaded, vice vnresisted, truth vntaught, falshood vnconvinced; there people cannot but lie open to become a pray to the deuill, a spoile to his wicked instruments, a shop for all wicked practises. In such places seducers, and wicked Iesuites, the verie heads to imagine, and hands to execute all mischiefe lurke as in the vaults of safe conduct; practising daily to withdrawe men from alleagiance to our heauenly and earthly Gods and Kings: such soiles lie vnderunder the heauie wrath of God, as to whome no sinne commeth amisse. If there be no knowledge of God in the land; needs must there be varietie,Hose. 4.1.Hos 4:1 yea an inundation of most fearefull sinnes: and consequently of heauie iudgements, into which both Prophets and people who hauehave sinned together,vers. 4.5. shall fall together: for where vision faileth, people are nakedly laid open to all the curse of God: and when Israel had beene a long season without the true God, without the Priest to teach, and without the lawe, 2. Chr. 15.3.6.2 Chr 15:32 Chr 15:6no meruaile if there were no peace to him that went out and in: implying both these points, that without true teaching, without the true God; and without God, without peace, and blessing. Oh that men therefore could prize the blessing where it is; and so bewaile it where it is wanting, as that by all good meanes they labour the procurement and presence of it.

Doctr. 3.The Scriptures furnish a man excellently to eueryevery ministeriall dutie. All this abilitie in the Minister must be had out of the Scriptures; seeing the Apostle affirmeth that by holding fast the faithfull word, he shal be able to both these maine works of the ministerie. In like manner our Apostle teacheth Timothie not onelyonly in generall, how the Scriptures are able to fit the man of God to eueryevery good work of his ministerie, but reckoneth vp also all the particulars of his dutie,2. Tim. 3.16, 17.2 Tim 3:162 Tim 3:17 that no man might doubt but that it fitteth him vntounto all. And indeede the Scriptures are a rich treasurie, which affoardeth abundantly things both newe and old: he that would read the writings, speeches, and doings of the auncient fathers, let him reade the Scriptures diligently: they be a storehouse wherein a man may furnish himselfe vntounto all, 1. doctrine, all of it beeing p. 204written for our instruction. 2. vntounto all consolation, for through the comfort 2of the Scriptures we hauehave hope: and Dauid affirmeth, that if he had not found comfort in the lawe, he had perished in his trouble. 3. vntounto all 3resolution of doubts, by which alone Christ himselfe resolued the case of diuorce, Math. 19. and the Sadduces in the case of the resurrection, Mat. 422. 4. vntounto all strength in temptation, by which sword of the spirit alone Christ vanquished all Satans assaults, Mat. 4.

55. And for the other branch of conuincing the aduersarie. The Scriptures are fitly compared by the auncient vntounto Dauids scrip, whence he fetched out the stone wherewith Goliah fell vntounto the ground: they be the onelyonly hammer of heresies. Whatsoeuer controuersies Christ and his Apostles met withall, they brought the deciding of them vntounto the Scriptures, although they might hauehave otherwise confuted falshoods, and by their miracles hauehave confounded their aduersaries. When the Priests and Scribes disdained Christ, because the people sung Hosanna vntounto him,Matth. 21.16.Matt 21:16 he presently prooueth his diuinitie out of the Scriptures. So Peter prooued out of the Scriptures, Act. 2. and 3. and Paul euerie where that Christ was the Messiah and Sauiour of the world,Act. 26.22.Acts 26:22 out of Moses and the Prophets:Act. 18 24.Acts 18:24 Apollos was a man eloquent and mightie in the Scriptures; but not by his eloquence did he mightily and with vehemencie confute the Iewes, but shewed by the Scriptures that Iesus was the Christ.

Vse. 1. To mooue such as are separated to the ministerie, vntounto the diligent reading of the Scriptures; & to redeeme that time which they hauehave 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 hauehave 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: onelyonly 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 reform… 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 hauehave a dexteritie and facultie in the quicke resoluing of doubts? studie this truth,Veritas index sui & obliqui. be readie in it, and thou shalt finde truth manifesting both it selfe, and the contrarie. And seeing this is the onelyonly euerlasting veritie, it will p. 205much more make the mightie to ouerthrowe whatsoeuer is contrarie vntounto it. Finally,The Scriptures make the Ministers mouth a sharpe sword, Isa. 49.2.Isa 49:2 wouldst thou hauehave 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 wres…ed & abused by heretikes at their pleasure: and that no man can be fitted vntounto 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 …lie from the word vntounto 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,The vaile is ouer the heart of the Papist, not ouer the Scriptures. 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 vntounto Christs and his Apostles, as we hauehave 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 hauehave present the books of holy Scripture, and to stand to the triall thereof. If this was an auncient order of disputing in Augustines dayes,Aug. epist. 2…3. surely the contrarie Popish practise is but a nouel…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 p. 206man 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 vntounto the flesh, then soundnes vntounto 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 vntounto 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.

Error in life commonly a ground of error in doctrine. 2. Thess. 2.10. Reasons.2 Thess 2:10For 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 giuegive vp those to 1errors and delusion, that receiue not the truth in the louelove of it: for wheresoeuer it is receiued in louelove, obedience cannot but be yeelded vntounto 2it. 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 of Scripture ioyneth 3these two together. What ones were the false Prophets and false p. 207teachers, which should bring in damnable heresies, but such as should liue in the lust of vncleannes, and liue as bruit beasts led with sensualitie? 2. Pet. 2.1.10.12.2 Pet 2:12 Pet 2:102 Pet 2:12and what manner of persons were they, that like Iannes and Iambres, should resist the truth, but men of corrupt mindes, wholly giuen vp to liue in their lusts? and not so onelyonly, but reprobate concerning the faith: such as depraued the doctrine of faith, and the pure veritie of God to their owne lewd affections? And if we looke vponupon particular persons, was not this the reason why Elimas resisted Paul and Barnabas, and sought to turne away Sergius Paulus the deputie from the faith; because he was full of vnrighteousnesse,Act, 13.8.10. and therefore he could not cease to peruert the straight waies of God? And why did not Diotrephes receiue the Apostles and their doctrine, professing himselfe a Minister among them? Iohn giues the reason, because he loued preheminence, which neither they nor their doctrine could affoard him.3. Ioh. 9.3 John 1:9

Vse. 1. Neuer make any Minister the rule of truth, seeing error in life (from which none is exempted) may breed error in Doctrine: but reade with diligence the holy Scriptures, whereby thou maist be able to discerne after triall, betweene truth and falshood; and accept it for it selfe.

2. Meruaile not much if thou seest many Ministers resist the truth,No maruaile if many ministers resist the truth, for many are disobedient. for many in all ages are disobedient; and no meane ones, that hate to be instructed themselues, contradict the truth, and in stead of building, hinder the building of the Church; as Sanballat, and Tobiah the walles of Ierusalem: yea one Ieremie had Pashur and all the Preists against him: Christ himselfe had Annas, Caiphas, Scribes, Pharises, people, and all against him: and who were they but such as neither entred themselues into the kingdome of heauen, nor would suffer others: nay rather marke the point that is resisted, whether it fight against any of their lusts: thou mightest hauehave seene 400. Prophets against one Micha: thou mightest hauehave seene in Queene Maries time all the Preists and Clergie that durst be seene, resisting and ouerthrowing all the foundation of religion; and condemning to death, and executing whosoeuer durst mute against thē: there is a Synagogue of Satan as well as a Church of God, and consequently many Ministers of Sathan, as well as Ministers of Christ.Rev. 3.2. 2. Cor. 11.25.Rev 3:22 Cor 11:25

3. Who…euer would know and be preserued in the truth, must learne to yeeld obedience vntounto it: for this is a speciall meanes, Ioh. 7.17. If any man will do his will, he shall know of my doctrine, whether it be of God, or I speake of my selfe.They spend much labour in vaine who are disobedient to the doctrine themselues teach.

Vaine talkars.]

Doct. Preachers who themselues are disobedient vntounto the word, for most part become in their Ministerie no better then vaine talkars. 1. In p. 208regard of themselues, beeing vaine glorious persons, affect applause rather then godly edifying, which is a most vaine thing. 2. In respect of their labour, which is all in vaine, neuer attaining the end and right scope of the preaching of the Gospel vntounto saluation: for he that soweth vanitie, what else can he looke to reape? 3. In regard of the hearers, who also spend their paines in vaine: they heare a great noise and pompe of words, and a glorious shew of humane wisedome, which may rap the simple into admiration, but they are left without reformation: their eare is perhaps a little tickled, but their hearts remaine vntouched, neither are their soules soundly instructed, nor fed with knowledge, but they go away as wise as they came. These Paul calleth vain talkars, and vain ianglers, 1. Tim, 1.6. and againe, profane and vaine bablers, and that iustly: 1. Because their puft discourses proceed from the profanes of their hearts: 2. They are as strange fire from the Lords Altar, opposed to that which the Lord hath sanctified to the saluation of his people: 3. They are so farre from the edifying of the Church, that they cause men to encrease vntounto more vngodlynes and profanes.

Vse. 1 Note the difference betweene these and godly Pastors, which are according to Gods heart:Ier. 3.15.Jer 3:15 these feed Gods people with wisedome and vnderstanding; the other with vanitie, and winde: these as they hauehave their gifts and calling from God; so they speake eueryevery word from him, and for him: the other like the Deuils cooks, are euer blending with the truth, that it may neuer be purely tasted: and like vntrustie solliciters, speake one word for God, and two for themselues: these bring meate in their mouthes, which though it be course, and serued in great simplicitie (like Daniels dyet which was but water and pulse) yet because it is Gods allowance, it goeth with a blessing, which maketh the children of god thriue by it; the other serue vp more curiously cooked dishes, with greater state and ostentation of humane learning, and eloquence; but for want of nourishable meat in all this varietie, the soules of Gods people are kept thinne and leane, and rise and depart such banquets without any great saturitie.

Now if any would shewe himselfe a true Pastor sent from God, let him ayme at these two things. 1. Gods glorie, not his owne: for to seek himselfe is a note of a false teacher: see Ioh. 7.18. 2. the raising of the Church vntounto heauen, and not himselfe in earth. Rom. 10.1. his hearts desire must be that Israel may be saued: he must desire to fal, so that his people may be raised to heauen, Rom. 9.3.

2. Note hence a difference betweene the Apostles iudgement, and the iudgements of many inconsiderate men. Men account such preachers vaine talkers, that apply the word home to euerie wholesome vse, and the p. 290more dexteritie a man hath in this excellent gift, the more liable is he to this imputation: whereas indeed here we are taught an other lesson, that those whose doctrine vanisheth away without building on the foundation such as come preparedly to the word, those are vaine talkers; and their teaching is a froathie teaching: but if true doctrine be wholesomly applyed, and hauehave quicknes and life in it; wo be to that man, that saith not, This is the finger of God, and that God is in you indeede, 1. Cor. 14.25.

3. Marke hence what kind of Ministers the Apostle would hauehave put to silence: not onelyonly such as are open enemies to the truth, or broachers of lyes; but such as are disguisers of the word, froathie teachers, such as seeke out vaine things for the people: Paul would hauehave lookt to these betime, and would (were he liuing) stoppe the mouthes of such: he knewe that the Church might better spare a 1000. of these, then one godly and faithfull Pastor: and were this canon put in vre, for one silenced Minister we should hauehave one hundreth.

Deceiuers of minds,]

By metonimie of the subiect, the heart is put for the mind: the auncient according to the Scriptures seating the minde therein: for foreign,Praecordia. properly signifieth the inwards about the heart: and further by Synecdoche, the minde is put for all the faculties of it, especially the vnderstanding, reason, and iudgement: all which are deluded and deceiued by these vain teachers.

Quest. How did these false teachers deceiue mens minds? Ans. Foure waies. 1. by suppressing the truth;False teachers deceiue mens minds 4. waies. 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 1people, 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 2godly 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 vponupon 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 3nouelties, 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, p. 210they sit downe and please themselues in that they hauehave 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, 4of 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.

Three properties of error.Hence, 1. note three notable properties of errour. 1. it neuer loueth solitarinesse, but is a spreading leauen, shrowding it selfe in multitudes, 1and compassing sea and land to procure patrons, and Proselytes. Example we hauehave in the Iesuites, the arch deceiuers of minds, and impostors of 2the 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. 3It 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.

The best fence against false teachers.2. Note what is the best fence against false teachers, and an hedge against seducers: namely, 1. knowledge, 2. louelove 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 louelove of it: for no matter it is that men know, professe, and can talke of the truth, if their soules cleaue not vntounto it: for euen vponupon those that receiue the truth shall p. 211God send strong delusions to beleeue lyes; if they receiue it not in the louelove of it.Vt poena peccati non vt pectatum.

Quest. But what is this doctrine to vsus, we all professe the truth, and louelove it from our hearts, and therefore we hope we are fenced from deceiuers, or beeing deceiued. Answ. But let vsus consider, 1. That these are the last times which the Apostles prophecied of, euen perilous times, wherein many deceiuers should creepe into the Church,1. Tim. 4 1. 2. Tim. 3.1.1 Tim 4:12 Tim 3:1 and many should giuegive 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 vsus. 4. That we hauing set doores open for them, we shal not want deceiuers: for whatsoeuer many men say, most men louelove 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 hauehave 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 hauehave itching eares; they shall hauehave an heape of teachers, after their owne lusts to turne their eares fr…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 giuegive heede to the spirit of error cannot want deceiuers.

Let men therefore professing themselues members of the Church, looke vntounto themselues, and labour to knowe the truth, to affect it, to stand vntounto it, if they would be fenced against seducers: for such there be, and store of such, seeing there is such store of the contempt of the light: p. 212indeede if there were no hatred of the light, there would be either no deceiuers of minds, or no danger by them, for they could not preuaile: but seeing there is so litle louelove of the light, these must needs abound. Hence is it that of late yeares such troupes of Iesuiticall seducers of minds hauehave entred vponupon vsus; and hauehave beene bold (notwithstanding seuere lawes, some enacted, some reuiued and quickened against them) to skulke in ignorant places: and how can it be but that such places as want sound teachers should be haunted with seducers? Would God such publike persons whome it concerneth would enforce a most forceable law against them, which is the placing of faithfull and furnished Pastors, foreign, parish by parish, who might fence them against such delusions. And for priuate men, let them be resolute for the present truth, and contend for it, seeing the most constant hardly hold out vntounto the ende: and seeing the Lord sendeth false Prophets to trie whether we louelove him or no. Deut. 13.3.Deut 13:3If we hearken to deceiuers, the Lord then manifesteth that hypocrisie which was in our hearts, euen then when the greatest shewes were made by vsus.

Especially they of the circumcision,]

Paul thus notably describeth the Iewes by a principall adiunct, as elsewhere he putteth circumcision,Gal. 2.7.Gal 2:7 and vncircumcision for the nation of the Iewes and Gentiles, the one of which was circumcised, and the other not: in which sence also Christ himself is called the Minister of circumcision, Rom. 15.8.Rom 15:8that is, not of the law, which he put an end vntounto, and absolutely fulfilled; but in that he was a Minister of the Iewes, within whose borders he contained himselfe, as he was not sent but to the lost sheepe of the house of Israel. Now the Apostle not so much meaneth the people of the Iewish nation,Matth. 15.24.Matt 15:24 as the Iewish teachers, the teachers of circumcision, such as are mentioned Act. 15.5. with whom the Apostles were alwaies exceedingly troubled: who, as Gala. 6.12. compelled men to be circumcised, not by any outward force or power, but forced it vponupon them in hope of merit, as absolutely necessarie to saluation: the omission of which, they taught to be a dangerous, and damnable sinne: whereas indeed by the death of Christ, circumcision was now nothing, as vncircumcision was nothing, neither any outward thing any thing auaileable to saluation, but a new creature within. The persons then whom the Apostle painteth, were such teachers as would ioyne Christ and Moses, circumcision with Baptisme, and the faith of the Gospel with doctrine of the law to iustification. And these he boldly noteth, and nameth, both because there was an apparant vice conuinced; as also because it was such a one, as beeing permitted, would hauehave ouerturned the Gospell, the faith, and saluation of men. Which we will first shew that it was so, and p. 2132. what we are hence to learne.

For the former, the greatnes of the error will appeare,Vse and ends of circumcision. if we consider the vse, and ends of the institution of that legall Sacrament of circumcision. The vse of it (as of all other such ordinances, yea of the law it selfe, by which they were quickned in their times) was,Heb. 10.1.Heb 10:1 to be shadowes of good things to come: and therefore they all were to receiue their date, and death, when the bodies of things themselues appeared: The which would more clearely appeare in this Sacrament, if we should stand to apply that which the Apostle generally vttereth of the sacrifices of the olde Testament (and as true in their ordinarie Sacraments) almost all things in the law were performed with shedding of blood: Heb 9.22.Heb 9:22and without shedding of blood, was no remission: All which the Apostle there prooueth to be dated, by the shedding of a more pretious blood, then the blood of bulls and goates. So as although before Christs death, eueryevery mans shedding of his owne blood was needfull to fulfill the rite of the … ▪ yet seeing Christs blood once shed, putteth an end to all ceremoniall shedding of blood, it must follow that this Sacrament must cease, because in Christs blood the circumcision of all was celebrated.

Againe, consider the end of circumcision, which was either, 1. politike: or 2. diuine. In regard of both these, it must needs be ceased. The former was distinctiue, to distinguish Gods people from all other nations, who in reproch were called vncircumcised; as Dauid in disdaine calleth Goliah an vncircumcised Philistin: the Apostle calleth it a wall of partition, parting the people within the covenant from those that were without it. Which wall so long as it stood vp, they might contract one with another, especially in marriage: and therefore the sonnes of Iacob would hauehave this barre remooued, before they would match their daughters or sister to the Sichemites: yea they might not entertaine any stranger seruant, but he must first be circumcised, whether he were borne in the house or bought with mony.

Obiect. If it be said, that other nations receiued circumcision besides the Iewes, as the Ismaelites, Ammonites, Moabites, Egyptians, as histories truely affirme. I answer, it was easie for the people bordering vponupon Palestina, to take it vp from the Israelites: as the Moabites, and Ammonites: and for the Egyptians, they doubtles learned it from them when they soiourned with them 400. yeares. But yet ceased it not to be a distinction betweene them. For, 1. these receiued it not by the commandement of God, but of their owne heads, by Satans mallice seeking to ouerturne Gods ordinance. 2. Not as a signe of the couenant, for God made none with them. 3. Not as a profession of faith and obedience to the true God; for they claue still to their idolls: in all which p. 214respects, Gods people duly obserued it: from whom at first they tooke it vp by foolish imitation, and afterward continued it as a rite, and tradition from their fathers. Now who seeth not, that when the Apostle writ this Epistle, all such distinctions of men were ceased? and that Christ broke downe this partition wall? in whom now neither Iew nor Gentile bond nor free,Gal. 3.28.Gal 3:28 male nor female, but all are one.

2The second vse of circumcision, is diuine, and that is threefold. 1. To 1remember Gods covenant made to Abraham and his seed: it beeing a seale of it on Gods part, and a signe of it vntounto man: and therefore called by the name of the couenant it selfe.Gen. 17.10.Gen 17:10 Now in this vse it must needs be ceased: for if the covenant it selfe be ceased, the signe of it is void and frustrate. But consider what branch & clause of it you will, this truth will appeare; if that, concerning the multiplication of his seede as the starres, which was a temporall blessing, let the Iewes come now and say as in Christs time, we are the seede of Abraham, and Abraham is our Father: answer may be shaped them, that whosoeuer doe the workes of Abraham, are Abrahams seede: or if that principall clause of the blessed seede, in whom all nations should be blessed, Elizabeths speach sheweth the accomplishment thereof,Luk. 1.42.Luke 1:42 Blessed art thou among all women, because the fruite of thy wombe is blessed: which words she vttered beeing filled with the holy Ghost, ver. 41. or in generall looke to the whole old covenant of the old Testament, it is after a sort ceased, and a new established in stead of it; see Heb. 8.8. In that he saith a new testament, he hath abrogated the olde.Ier. 21.21.Jer 21:21

22. Diuine vse was to signifie the inward circumcision of the heart, wrought by Christ: and therefore called the circumcision of Christ: whereby he inwardly cutteth off the corruption of the heart, iustifieth vsus, regenerateth vsus, setteth vsus into himselfe, communicateth all his merits, and benefits of them vntounto vsus: to all which purposes he once appeared in the flesh, and now in his owne bodily absence sendeth out his spirit.Coloss. 2.10,Col 2:10 This Paul calleth circumcision made without hands. Now how iust is it that when the circumcision without hands appeareth, that the other made with hands should cease.

33. Divine vse was to represent baptisme, which was to come in place of it, in the new Testament, Coloss. 2.12. yee are circumcised, in that yee are buried with him, through baptisme. Now then when baptisme, which is Christian circumcision, is once instituted, necessarily must Iewish circumcision which was a type of it cease. From which three ends, we may answer that maine allegation for the continuance of circumcision, in that it is called an eternall, and euerlasting couenant. But 1. the couenant is said to be euerlasting, not simply but conditionally, namely so long as the p. 215couenant of it lasted; for gnolam signifieth not alwaies a time without all ende, but such a time as after a long durance may admit determination and expiration. 2. In respect of the thing signified, that is, grace in Christ, it may be said to hauehave euerlastingnes. 3. In regard of the perpetuall supplie thereof by baptisme, which is to last as long as time, but not in the ceremonie or shaddowe of it (as the false Apostles taught) much lesse with confidence in it as a meritorious cause of iustification.

All this hath hitherto let vsus see the error and sinne of these seducers: Now the danger will be descried if we consider that of Paul,Gal. 5 2.Gal 5:2 If yee be circumcised, Christ will profit you nothing: for what were this other then to denie the true Messiah, and his appearing in fulnesse of time? what were it but to reare vp againe the partition wall which is destroied? what else then to renounce the new couenant of grace? and establish againe the olde one of workes, which was to giuegive place to the new? so as truely saith the Apostle, by establishing circumcision a man becommeth a debter to the whole law; which cannot but be ioyned with the fall of all religion, faith, hope, baptisme, and consequently the losse of saluation it selfe.

Doctr. The plainnes of the Apostle in deciphering the seducers so manifestly as they might be knowne; teacheth,The greater the danger, the plainer must be the reproofe. that where there is a common danger towards the Church, by meanes of false teachers, we are not to spare their credit; but to laie them open, as not onelyonly their errors, but their persons may be knowne and taken heed of: in which regard Paul nameth these deceiuers. And hereof are sundrie other forcible reasons: 1. Because the saluation of the Church, and members of it, is more to be respected, then all Satans synagogue. 2. It is necessarie 1that such should be knowne for feare of infection: for false teachers 2may do more mischeife in poysoning the flocke, then a number of priuate men can doe. 3. The Apostles tooke great libertie herein; as Paul nameth Alexander the Coppersmith,2. Tim. 4.14.2 Tim 4:14 and wisheth Timothie to beware 3of him: and Iohn in his third Epistle nameth Diotrephes for his ambition▪ and promiseth to decipher him more plainely, and so paint him out in his colours, as that the Church might abhorre him.

But yet this text affordeth vsus some conditions of such plaine reproofe,Conditions of plaine reproof, three. which necessarily must be obserued to the right performance of the same. As, 1. the error must be certainely knowne, as this was. 2. It must not be eueryevery small error; but such a one, as 1. greatly impaireth Gods glorie: 12. greatly impeacheth mans saluation, as we hauehave prooued this to doe. 2For otherwise if their errors were either lesse dangerous in themselues, or more dangerous to themselues alone (although herein they must be p. 216made voide of excuse: their wickednesse shewed them, and their prepared damnation preached vntounto them) if they did not hurt others with themselues, the true Pastors might with lesse danger dissemble their errors; and let them rot away in their filthinesse: but in the foresaid 3cases there must be no bearing of them. 3. In the reproofe, Christian louelove must bewray it selfe; as the minde and intention of the Apostle here (no doubt) was not to gall, or vex these deceiuers, nor to wrecke himselfe vponupon them; but carrie in his eye the care of the Church, and the profit of Gods people. EueryEvery good action must be done well in a good manner, and in a good intent: and here especially the manner must discouer the intent, and that is, when such a spirit of meekenesse putteth forth it selfe, that euen the parties openly reprooued may see their good sought, in hauing their sinne discountenanced: and their persons rather discouered, then disgraced.

Vse. 1. This doctrine noteth the simplicitie of some, who thinke it very vncharitable so to note open offenders in open reproofs, as men may carrie them leuell to the offenders, or impute it to want of discretion, or to some malitious intent of the discrediting of men; whereas besides that no such thing is intended, the propertie of charitie is more carefull to preuent the common hurt of the Church, then to saue the credit of some few men of corrupt mindes.

Sundrie plaine reproofes condemned.2. Whereas some idle and foolish heads, hauehave set themselues on work, to paint out some worthier men then themselues in their colours, and to picture out some sort of men, better then themselues, men of sounder iudgement conspiring in all the maine points of true religion, and of innocent and inoffensiue liues, with the black coales of enuious and slanderous invectiues, striuing to besmeare them; these hauehave no colour of warrant for such a rouing and distempered practise. For, 1. they hauehave no calling. God neuer setteth any man on worke to defame his seruants. 2. Are such errors as are imputed to them knowne and conuinced: or litigious and controuerted? or are they such as ouerturne religion, and saluation? seeing they consent in the whole truth, and substance of religion. 3. Doe not all eyes which looke on such pictures, see the intentions of the picturers to hauehave beene gall, bitternes, vexation, and wrecking of mens persons? so farre from the spirit of meeknesse; that the spirit of malice hath suggested them with words as sharpe as swords: and as Iob speaketh of the crocodile,Iob 41.10.Job 41:10 flames of fire goe out of their mouthes, and sparkles of fire leape out: the smoke they send out is like a seething pot or caldron. 4. As the spirit of truth is a peaceable and meeke spirit, so neuer shall a man finde a bitter spirit conscionably vtter pure truths, neither indeed will truth Gods darling dwell with such. And what lowder p. 217lie then to charge Gods children with damnable heresies? Let all antiquitie be searched, and we shall finde three things which must concurre to make an heretike. 1. The broching of something contrarie to the Articles of faith. 2. A departing from the Church vponupon it, with profession of drawing Disciples. 3. After solemne admonition, a stiffnesse in such error and faction. None of which if they can be found in such as to whome all are imputed. Let eueryevery man iudge whether such boldnesse in any man deserue not more open reprehension and censure; whereby such might learne at length to spare the credit of such who are so farre beyond the reach of their enuie, as that they iustly pittie their weaknesse and solly; and not with them attempt any more the discouering of their fathers nakednesse, which were a good way to couer their owne.

Vse. 3. Let none looke to be spared in the Ministerie if they will be incorrigible, no not great ones. If any people might looke to be spared, surely they of the circumcision might, beeing a people of such prerogatiues. But 1. Paul preferres the Churches good aboue their credit. 2. As God hath no respect of persons, no more hath his word. 3. When great ones are more seuerely taxed, inferiours will feare the more.

Doctr. 2.The Archseducers of the people of God. Note further who are to be reputed the chiefe plagues of the Church, and the archseducers of the world, euen they of the circumcision, that is, such as ioyne the lawe with the Gospel, and works with faith in the act of iustification: for they …each such doctrine as abolisheth from Christ, and maketh him profit nothing: and that in such manner as men can hardly shift or auoide them, for they slily glide into the extraordinarie commendation of that the Scripture also commendeth, and attributeth too much vntounto that, which the Scripture ascribeth somewhat vntounto. As for example: Circumcision in the prime of it, was an ordinance to seale the righteousnesse of faith, and for a time was worthily in such reputation, as that death is iustly threatned against the neglect of it; be it in Moses himselfe. These seducers taking hence occasion goe one step further, and will hauehave it a meritorious cause of saluation, and consequently will not hauehave it dated, when the Lord hath expired it: but albeit the bodie hath appeared, the shadowe must remaine.

The Popish teachers at this day are the iust heires of these seducers,Popish teachers their successors, prooued. as appeareth in these particulars: the Iewish teachers would professe and teach Christ, but not alone: for he must be ioyned with Moses, and all the former rites; and all these with Christs merits must be iumbled to iustification: 1Euen so Popish seducers sit with Antichrist in the Church of God, and professe Christ; but together with Christ they must merit something themselues, and so make themselues debters to the whole law. And further, they make the works of grace, almes, prayer, fasting contrition, p. 218yea their owne rites, and traditions obserued meritorious causes of saluation: for they promise life eternall to masses, indulgences, auricular confession, vowes, pilgrimages, &c. and so tread in the verie steppes 2of these seducers. 2. Againe, as the Iewish teachers dealt with circumcision, so doe the Papists with our Sacraments: which because by diuine institution they are signes and seales of Gods merciemercy and faithfull couenant, they turne them into physicall (not conduits) but causes, not containing onelyonly, but conferring grace euen by the worke wrought. 3. 3Further, as the Iewish teachers lead their disciples to stand vponupon outward shewes and prerogatiues, as that they were sonnes of Abraham, had receiued the law, circumcision in their flesh, and were distinguished into diuerse famous sects, as Scribes, Pharisies, Sadduces, Essees, &c. The verie same things in effect doe Popish teachers force men to stand vponupon, as false antiquitie, fained succession, dissembled chastitie, hypocriticall orders, as of Francis, Dominicke, Benedict, and an hundred more, according to whose rules whosoeuer walke, merciemercy and peace they pronounce vponupon him, such cannot faile of life euerlasting, but as for beleefe in the Sonne of God, & seeking life by that means, it is the least of their labour. Thus doe they with those seducers publish lies, and dreames of their owne hearts, Ier. 23.Jer 23that Gods people may forget his name: that is, the grace and mercy of God in Iesus Christ.

Vse. 1. This point letteth vsus see how pernicious and dangerous the Popish doctrine is,The holding of whole Poperie cutteth off a man frō Christ. which whosoeuer holdeth and maintaineth is abolished from Christ, and fallen from grace. Paul is not more confident in any thing then this, that the ioyning of any thing with Christ, as the matter of our righteousnesse, is the cutting off of a man from Christ, Gal. 5.3. Behold I Paul say and testifie, that if yee be circumcised (that is, with opinion of righteousnes by it or confidence in it, for else at this time the worke of circumcision hurt him not, that kept himselfe from confidence of righteousnesse by it) Christ profiteth you nothing: so we testifie truely against the Papists, that so many of them as will be iustified by the works of the lawe are fallen from Christ. Now because their doctrine teacheth this, and he is not an absolute Papist that beleeueth it not; we truely conclude, that it is a doctrine leading from Christ, and the absolute Papist hath no part in Christ.

Iam. 2.21.Jas 2:21Obiect. Doth not Iames make a cooperation of faith and works. Ans. Yea, but not in the act of our iustification, nor in the matter, or worke of our saluation, but onelyonly in the declaration of the sinceritie of our faith and truth of our conuersion, which by fruits of righteousnesse we shew to be voide of hypocrisie: so as let faith and works ioyntly concurre in the approbation of our iustification; but in case of making vsus righteous before p. 219God, away with the works of the law if thou meanest to hauehave part in Christ: these will neuer stand together, here let Moses die and be buried, and let no man euer knowe where he was laid to raise him againe. This point shall be clearer when we come to those words of our Apostle,cap. 3.5. Wee are not saued by the works of righteousnesse which we had done. In the meane time, dare Paul affirme of the lawe of Moses, Gods owne lawe, that he that holds vntounto it to be iustified by it, is fallen from Christ: what would he hauehave said of their desperate and irrecouerable fall, who looke for iustification out of their owne traditions, vowes, inventions, the drosse and chaffe of their owne deuises, of all which the Lord will say, who required these things at your hands? Let vsus beware of dogges, the propertie of whom is to returne to their vomit,Philip. 3.2.Phil 3:2 so of such Christians as turne Iews againe; beware of the concision, and betake vsus to the circumcision, which worshippeth God in the spirit; and hauehave no confidence in the flesh, no confidence in the lawe. Get Christ, close him by faith in the heart, he is the Lord and accomplisher of the lawe vntounto righteousnesse: and thus hast thou enclosed thy righteousnes as a ring encloseth a Iewel. Say with that Martyr, onelyonly Christ, onelyonly Christ.

2. Seeing Popish doctrine hath not saluation but carrieth men from Christ, it ought not to be tolerated, where it can be abolished:Poperie ought not to be tolerated where it can be abolished. for the scepters of Christian Princes must hold vp the scepter of Christ the Prince of peace: and as it is no good religion in Princes to set vp a religion that would abolish Christ; so neither is it good policie, in regard both of their treacherous positions and practises. For as they teach that hereticall (for so they call Protestant) Kings, may be depriued of life, Gregor. de Val. Populus Christianus tenetur obsistere arctissimo conscientiae vinculo, & extremo animarum periculo, si praestare rem possit. Creswel.much more other royalties and temporalties; so is their practise proportionable in deposing kings and Emperours, practizing hellish treasons, and iustifying the murdering of Princes. And therefore howsoeuer we should seek to pull the poore seduced ones of them out of the fire; yet if they be incurable, themselues hauehave taught vsus how we should deale with them, or rather neither make nor meddle with them, by the tenour of the oath taken of the old leaguers in France, the forme of which was this; Si ad haereticorum partes de flexero, si amicitiam, si foedus, si matrimonium cum eis faxo, si opem fidemve do, si ave, si vale dixero, illa die fulmine ferito: God make vsus as wisely resolute to preserue the puritie of the truth amongst vsus, as they are cautelously circumspect to barre it out from themselues: then should they goe farre inough, and stay long enough, before we should entreat their returne.

Whose mouthes must be stopped,]

The phrase is metaphoricall, and betokeneth such an euident conuiction of errors by weight of reason, and euidence of the Scripture, as wherby p. 220the aduersarie of the truth is struck dumb, and hath no more to say then if he had his mouth shut vp. Quest. But how should we shut their mouthes,Haeresi nunquā decrit ratio. for such commonly rage against the truth; and ioyne mallice to error, and so prostitute themselues in impudencie, as that they will euer hauehave some shew of words at least to pretend against the truth. Ans. This precept is first and properly directed to the Minister of God, who by all his endeauour must take away all the defence of such errors: and then confirme the contrarie truth, by such sure grounds and arguments as that all men may see, they hauehave no sound reason; much lesse Scripture at least interpreted by Scripture, for their defence. And thus when the Church shall heare what such persons can say for themselues, it will appeare to be but vaine babling, and multiplying of words, flowing not seldome from such as are euen damned of themselues in their owne conscience.cap. 3.11. And this practise is agreeable to that of Christ himselfe, who sometimes by the Scriptures, Matth. 22.34. sometimes by reason, Luk. 20.25.26. GiueGive to Caesar: sometimes by a like interrogation and question, Luk. 20.7. The Baptisme of Iohn: sometimes by posing, and parling, Matth. 22.46. so set vp and silenced the Pharisies, Sadduces, Herodians, and others, as none could either answer him, or durst aske him any more questions. But when men are thus confuted by argument, ouerthrowne with the sword of the spirit, and confounded by the power of truth, and yet still proceed to trouble the peace of the Church, and the faith of the Saints: then may the Church, and must proceed by censure and admonition, to enioyne them silence: the which if yet they will not heare, they ought by the Church to be driuen from the societie of the faithfull:2. Tim. 2.14.2 Tim 2:14 if they prooue gangrenes, they must be cut off.

Faithfull teachers must timely oppose themselues against seducers.Doctr. The dutie of eueryevery faithfull Minister is, when occasion is offered, timely to oppose himselfe against seducers, and stop the mouths of false teachers, wherein also the Church ought to backe and strengthen him. For, 1. the example of Christ must be our president, who most 1boldly and freely vindicated the law from the corrupt glosses, and expositions of the Pharisies, and that in his first sermon. 2. In regard of the 2particular members of the Church, that they may be preserued in soundnesse, from starting away, and forsaking of the truth. Hence did our Sauiour Christ not seldome vtter holy things before dogges, and swine: that is, the Scribes, and Pharisies, and malicious Iewes: because of those that stood by, that they might be confirmed against their corruptions. And this is made one ende of the precept; the madnesse of the false Apostles must be made manifest,1. Tim. 3.9.1 Tim 3:9 that they may preuaile no longer. 3. In 3regard of the false teachers themselues: fooles, saith Salomon, must be p. 223answered, least they be wise in their owne conceit: neither shall the labour be wholly lost vponupon them, for it shall be a meanes either to conuert them, and bring them to the knowledge of the truth, or else so to conuince them as they shall be made excuseles. And further, the Church must strengthen eueryevery Ministers hands in this contending for the faith: and so manifest her selfe to be the ground and pillar of truth, which is committed to her trust, and safekeeping, against all gaynesayers.

Vse. 1. This ministeriall dutie requireth a great measure of knowledge, and a man furnished with gifts of varietie of reading, and soundnesse of iudgement; euen a man who hath a storehouse in his brest. First, he must be well read, and skilfull in the Scriptures, that by them in the first place he may be able to shut the mouth of the aduersarie; partly by the expresse texts of Scripture: partly by harmonical, parallel, and sutable places, as by the mouth of many witnesses: partly by the analogie of faith, arising out of the whole bodie of the Scripture: partly by the proprietie of the speach in the fountaine: and partly by the apt knitting of the context, that there may be full concent with it selfe, the antecedents and consequents: yea more, he must be furnished with varietie of reading, euen in the workes and writings of men, that he may be able in good sort not onelyonly to apprehend the state of the questions, and originall of controuersies, but also that he may refute his aduersarie, partly by the concent of the Church in all ages; and partly by the helpe of things that are granted and confessed on both sides; and partly by the contradictions, which the patrons of errors cannot but vnawares flip into: for it is true of a lyar, or a patron of lies, that he had need of a good memorie. Secondly, to all this knowledge is required a sound iudgement, that he may be able to inferre good and necessarie consequents vponupon the graunting of the truth he standeth for; and on the contrarie, the absurdities and inconueniences which necessarily follow his aduersaries false positions. Now alas, how farre are readers, and dumb men from this one part of the dutie of a Minister? how dangerous are they in their places? seducers may come, and doe, with open mouthes into their parrishes, they cannot stop their mouthes; nay in truth they are as the keyes to open them, and vnlocke them. Well were it, or much better with our Church, if Theophylactus his rule were obserued;Haec si non possis, ne sis Epis…opus. Theoph. that he who in some competencie could not doe these things, should neither be admitted nor permitted in the Ministerie.

Vse. 2. Hence we further see that it is rather to be wished, then hoped, that all Ministers should be of one minde, and accord in the truth, and at peace among themselues. For seeing it is the constant condition p. 224of the Church, to hauehave many daubars with vntempered morter, many vaine talkars,It is rather to be wished then hoped that all ministers should be of one mind. deceiuers of mindes, enemies to the crosse of Christ and the libertie of it: what must now in this case all the world sit still, and be at rest? must Christs Ministers be silent? and the Pastors hauehave neuer a voice to driue awaie wolues from the Lords foldes? must hurtfull doctrine be winked at, and suffered still to creepe in to the destruction of many? No, no; there must now be opposition and strong dissention among the Ministers themselues.Ier. 1.18.Jer 1:18 Ieremie must set himselfe as well against Preists, as Princes and people. The Ministerie of the Apostles did spend much of it selfe, against the false Apostles that serued not the Lord Iesus, but their owne bellies. Christs owne Ministerie, though the Prince and author of all our peace, bent it selfe most against the cheife teachers of that age, who sought glorie, and praise of men: and thus must his faithfull Ministers tread in his holy steps. If Paul had not strongly opposed himselfe against many learned teachers, Act. 15.2. where had the saluation of the Church of that age laid? Let men learne therefore to be wise hearted, and get knowledge whereby they may rather iudge of doctrines, then take offence at the diuersitie of iudgements, and practises of Ministers. But if any one be sunke downe so deepe, that he voweth to beleeue none of them all: neither will follow any religion, till they be all agreed among themselues, to him I will say, that this rocke was laid to breake the necke of his soule vponupon: and a fearefull signe it is, that Christ himselfe is to him a stone to stumble at. For came not Christ to make debate in the earth?Matth. 10.34.Matt 10:34 came he not to send fire, desiring nothing more then that it should be kindled? came not he with his fanne in his hand to diuide betweene the chaffe and the wheate; the which shall neuer be wholly seuered till the haruest?Matth. 3.12.Matt 3:12 And meanest thou to be a looker on till the wheate and chaffe become one: or hast thou well ridde thy selfe,Act. 18.17.Acts 18:17 by beeing till then iust of Gallio his religion, who cared nothing for these things? I assure thee who wilt looke on whilest other contend for the faith, thou shalt be a looker on too whilest other goe into heauen, and hauehave lesse to doe in that businesse then thou desirest, because thou desiredst it not when thou mightest, yea when thou wast gratiously invited, and desired to enter.

Which subuert whole houses.]

In these words is contained the second dangerous effect of these false teachers, declared by two arguments. 1. by the instrumentall cause; namely, false doctrine: for they teach things which they ought not. 2. by the ende of it; for filthie lucres sake.

The danger appeareth in three things. 1. in that they subuert, that is, quite ouerturne the saluation of men. 2. they subuert houses in the plurall p. 225number. 3. whole houses. The first of these sheweth that these deceiuers not onelyonly shake men in the foundation of religion, but vtterly ouerthrowe them; and doe as a man who not onelyonly beates downe a windowe, or a bay, or the side of an house, but diggeth vp the foundation: or as one who not only loppeth a tree, or heweth it down by the ground, but diggeth it vp by the roots, and quite supplanteth it: so doe these deceiuers quite destroy the faith of men, and turne it vpside downe: that is, not onelyonly lead men away from the simplicitie of the Gospel, but wholly and altogether from euerie part of the sauing truth. Thus is the word vsed among the heathen, whereby they expresse such a raging of the sea, as casteth vp and causeth to floate that filth and mire which lay at the bottome. Quest. But how did they ouerturne mens faith and saluation? Ans. By teaching iustification by circumcision; that is, the works and rites of the lawe. But will some say, could this beeing but one point subuert all? I answer, that fundamentall truthes are such and so linked and knit together, as breake one, and many fall: yea, some are such as being denied, all of them fall to the ground. A man that pulleth downe an arch of the Church, endangereth the whole; but yet the Church may stand: but he cannot digge vp the lowest stones of the foundation, but all commeth to ruine. Of these the Apostle mentioneth two like the two pillars which Sampson pulling downe the whole house fell: the one that of the resurrection, which beeing denied, all preaching,1. Cor. 15.14.1 Cor 15:14 and all faith is in vaine: the other is this of seeking righteousnes elsewhere then in Christ, who is Iehovah our righteousnesse: for this makes grace no more grace, and Christ to hauehave died in vaine. Gal. 2.21.Gal 2:21Whence by the way note the dangerous estate of such as liue and die essentiall members of the Church of Rome, who by their doctrine of merit, and iustification by works are subuerted, and plucked vp by the rootes, and turned of their saluation.

Quest. But if this be so,Whether a mā may be saued that erreth in a fundamentall point. whether may a man be saued that erreth in a fundamentall point of religion, or in such a one as by consequent raseth the foundation?

Ans. The things which all Christians are bound to beleeue may be reduced to two heads. The former are such principles as make the rule of faith, so neerely touching the matter of saluation, as that a man cannot be saued vnlesse he knowe and beleeue them: for all will confesse that he that must be ordinarily saued, must in some measure knowe the causes, the matter, the obiect, the manner, the end, and meanes of it. If God I say ordinarily saue him, he must knowe the platforme of Christian religion. As for example: 1. God in vnitie of dietie, and trinitie of person: for vnlesse he knowe God in Iesus Christ, there is no life euerlasting. 2. himselfe in the guiltines, and vnderunder the curse of sinne; seeing p. 226Christ came to call none but sinners to repentance: and hunger after the meanes of deliuerance, for the waters of the well of life are giuen onelyonly to such as thirst after them. 3. The meanes, as that without shedding of blood there is no remission of sinne, and consequenly that the Sonne of God must take the nature of man, suffer in that nature, pay the price, and beare the curse of sinne: whose powerfull victorie ouer sinne & death manifested in his resurrection & ascension vntounto his father, applied by faith to the beleeuer, shall fully acquit & discharge him frō wrath at his cōming againe to iudgement. These things must be knowne, I speake not of the measure of knowledge, but so much as there must be an expresse beleefe of these things: for he that beleeueth not in the Sonne of God, shall not see life: and consequently in some sort what neede he hath of Christ, and what Christ hath done and suffered for him.

Secondly, there are other truths which are consequents deduced from the former: and these are of two sorts. Some things are so clearely deduced, as by the neere dependance with the former, the consequent is necessarily seene. For example: that out of the Church is no saluation; that faith is ordinarily by the word preached, &c. all which must necessarily be expressely beleeued, on condition, if God make their dependance on the former to appeare: For I doubt not but that God not reuealing them, many thousands are saued in the ignorance of verie many such truthes: but we may not hereon build our ignorance, who hauehave so many meanes of reuelation:Aliud est non credere aliud nolle credere. our vnbeleefe is not onelyonly damnable, because beeing bound to beleeue we cannot, or doe not, but in that we will not, but refuse the meanes of knowledge and faith. The other kinde of deriued truthes are further remooued, and not so cleare: as concerning the rest of the fathers before Christ, the locall dissent of Christ into hell, &c. such as these a man may without danger be ignorant in, yea and erre also, so it be without pertinacie and obstinacie. The first points mentioned, must expressely be knowne and beleeued: the former of the two latter may be vnknowne in particular, so as in generall a man beleeue all things contained in the word,Implicite, & praeparatione animi. and be readie according to meanes offred to trauell further into the knowledge of God. And the last I take it, a man may without danger, neither knowe nor beleeue. And so much of that question, which letteth vsus see how necessarie it is to see that both publikly and priuatly our selues & ours be grounded in the truth of religion, & points of catechisme, which are wofully & dangerously despised.

Vse. In that these seducers ouerturne men frō off their foundation, we learne,Many are called, few are chosen. that all are not chosen that are called. Many beleeuers were here called, and seemed to be laid on the foundation, in regard of their outward profession, but are subuerted againe; many of them made shew as p. 227though they had beene Temples of the Holy Ghost, but prooued to hauehave had but sandie foundations: for the waues of afflictions no sooner bea…e them, nor the windie blasts of seducers sooner puffe vponupon them, then they totter & shake like a leafe or reed, & at last the fall of them is great. So many lanch faire forth into the sea, who neuer safely & happily ariue at home againe: and many saylers to heauen suffer shipwracke by the way. Two set out of Moab, both Orpah and Ruth,Ruth 1.14.Ruth 1:14 but one of them holdeth on to Iudah. We hauehave too many Orpahs who forsaking her owne people for louelove of Gods people, trauelleth on a while towards the Lords countrie: but Naomi alledging but one wordly reason, she turneth back againe, she must hauehave her husband, although (with bitternes of heart) she returne to her gods. HaueHave not we those who had seemed to hauehave forsaken the world, to hauehave ioyned themselues in zeale and heartie affection to God and his people? hauehave they not seemed to outgoe, yea outrunne others towards the heauenly Ierusalem? would they not hauehave been as forward in any good motion or action as the best? and yet how suddenly hauehave they turned saile, and fallen some to the world; especially when the world came vponupon them, some to pleasure, some to coldnesse, some to hatred of such courses; that men may see and say, surely some seducer hath met with them, and preuailed against them. How many who hauehave seemed waxe-hearted Christians, soft, and pliable, who could weepe for sinne bitterly; be amazed at the iudgements of God threatened out of his word, stood in awe of God, and durst not sinne, but are now of an other colour? make no conscience of oaths, dicing, gaming for their neighbours money, feasting on the Sabbath day, and otherwise profaning it, & so contemning the ministerie, that let all the curses of the lawe be now directed against them personally, they are no more mooued then the Leuiathan, who riseth not vp when the sword toucheth him, but accounteth iron as strawe, and brasse as rotten wood: Iob 41.Job 41euen so (with him) these laugh at the shaking of the speare, and the archers of God cannot make them flie. Oh therefore let vsus beware, seeing so many thousands set out of Egypt who neuer came into Canaan, that we miscarrie not,Many set out of Egypt who neuer come at Canaan. and fall from our owne stedfastnes. Let vsus labour as much for affection now as we hauehave done for knowledge, that with our vnderstanding we may ioyne the sincere louelove of the truth. And seeing it is no lesse vertue to keepe the good we hauehave gotten, then it was praise to get it, let vsus fence our hearts, quicken Gods graces in them, and pray for perseuerance.

The second point whereby the danger is aggrauated is,Seducers secretly in…ect, & creepe into houses. that these seducers subuerted houses, not one or two, but many. And hence obserue what is the guise of deceiuers, euē to creep into houses & secretly to corrupt p. 228and depraue that doctrine which in publike is taught, and acknowledged the truth of God.Iude 3.Jude 1:3 In 2. Tim. 3.6. the… creepe into houses, and (imitating Satans subtiltie) lead captiue simple womē, assayling such as can least resist; who yet beeing seduced, are cunning to preuaile in the seducing of their husbands. Eminent in this kinde were the Scribes and Pharisies,Matth. 23.14.Matt 23:14 who were the deuourers of widowes houses, setting vponupon such as had no heads to guide them; nor knowledge to discouer them, and hauing all things in their owne hands, had none to controle them in their liberalitie towards them: these were persons fit to be ouerreached by their hypocrisie, and couetousnesse, both which our Sauiour deeply chargeth them withall. The Apostles also foretold of such who should in after times bring in damnable heresies,2. Pet. 2.2.2 Pet 2:2 but priuilie: and these are not vnfitly compared to foxes and wolues in Scripture: for as these beasts come stealing and slily vponupon the flockes, taking the winde least they should be winded, clapping their tayles betweene their legges least they should be heard, and softly as though they were friends to the flocke, when as all this is but to beguile the silly sheepe: so these deceiuers craftely creepe into houses, shrowding themselues in the sheepes cloathing, whereas indeed they are rauening wolues. And the reason hereof is, 1. because publikely and directly, they dare not denie the Lord Iesus, nor his holy Scriptures, nor the truth plainly deliuered from that, for then the light would discouer them, so as the simplest could scarce lie open vntounto them: and therefore they must first insinuate themselues, and then by addition, and sowing of their owne, both depraue and denie the truth. 2. The verie nature of error (beeing the child of darkenes) is to flie the light: and as the adulterer watcheth for the twilight, so doth he that adulterateth the truth.

Iesuitical frogs creepe into eueryevery blind corner.Vse. 1. Not needing to applie this doctrine against the Iesuites, who like so many swarmes of frogges and locusts, are sent out of the bottomles pit, and creepe eueryevery where into houses (especially ignorant corners) to beguile the simple: Let it teach vsus this wisedome, to know whom we admit into our houses. Many dangerous men there are of corrupt mindes, who dare not, nor will speake again… a doctrine deliuered to a mans face, nor before such as can iustifie it: but behinde a preachers backe can traduce it, and before the weake and simple offer impeachment vntounto it; of these there are not a few, who whether they be Popishly or profanely addicted, must be wisely discouered, and remitted for their entertainment to such as themselues.

2. We must in our priuate houses cleaue to truthes publikely deliuered,Why God suffereth such hurtfull men. and beware least any deceiuer defeate vsus of such a treasure. The Lord might free his Church in an instant of all seducers, but he suffereth such p. 229hurtfull men; 1. to trie the faith of his, and their louelove to the truth, whether they will abide with him in temptation:Reasons. 2. to rouse vsus out of securitie, that the more gins and snares are laid for vsus, we might be the 1more circumspect:Deut. 13.3.Deut 13:3 for thus the Lord left the Cananites in the Land vndestroied, to exercise his people; for which with other endes, he seeth 2it meete that these tares should growe together with the wheate vntill the haruest.

3. As these wicked ones are suttle to corrupt the truth, and disperse their errors, namely by infecting, and subuerting houses; so should we on the contrarie learne to be wise in our generations, and know hence that the way of fortifying and spreading the truth, and banish error is, by instructing, and enforming our houses. And surely truth will neuer flourish in the Church and in publike, till it be more heartily, and with better welcome entertained in families. We wish good lawes, and by Gods blessing many there are for the Church: but were there none to our hands, eueryevery Christian should be a law to himselfe, and all that is within his gates. Let vsus make good orders and obserue them in our families, and thus our houses shall become Churches. And by whetting the truth vponupon our children and seruants, they shall be able to teach their families after vsus, and so we shall propagate the grounds of true religion euen to after ages.

The third point of the danger is, that they subuert whole houses;Error is exceeding infectious. not one or two persons in the houses, but whole houses. Where note the infection of error, which is therefore compared to a gangrene, 2. Tim. 2.1….2 Tim 2:1or running tetter, which let it take any one part, and destitute it of heate and vitall spirits, it proceedeth on vntounto all; and no way is there to cure the person, but by cutting off the member. Our Sauiour Christ calleth the doctrine of the Scribes, and Pharisies leaven, for the spreading of it.Matth. 16.22.Matt 16:22 So also if the error be in manners: let Peter dissemble a little, and a number will fall with him, yea and Barnabas also will be drawne into the dissimulation.Gal. 2.13.Gal 2:13

Vse. 1. Teaching Masters of families to become more wary of themselues, for on them dependeth the good estate of the whole family, if they be ouerreached the whole family is seduced: if the deuill hold in his power the Master of a familie, he knoweth little good will be done in that house: except the Lord preserue some Ioseph in Potiphars house, or some Saints in Neros court to iudge and condemne the rest both here, & at the great day.

2. They must be watchfull ouer their families, to keepe Popish, and prophane persons out of doores, least they corrupt the rest. We know little what mischeife a little leauen doth, but the deuill knoweth well p. 230inough; and therefore he seeketh to thrust into eueryevery societie and familie,M…sters of families must keepe out popish & profane p…rsons, if they would not hauehave their houses infected. some wretch or other, not to hinder good things only, but to spread euill and mischeife, that if he can Christs owne companie shall not be without a Iudas. W…ll knoweth he that one swearer, one drunkard, one contemner of God, and his word, will doe more mischeife in an house, then many religious persons can doe good. Let heads of families not take their seruants hand ouer head, not caring what their seruants are, or are not, so they will be droyles and drudges: but for their owne sake, for their children sake, and for the more prosperous successe of all their businesse, make such choise of their seruants, as they may truely say with Ioshuah, I and my house will serue the Lord: and with Ester, I & my maids will fast.

3. When Satan or his Ministers goe about priuily to bring vsus out of tast with the word, or the preachers and professours of it, be wise to espie his malice betimes, and timely preuent him; for otherwise he will speedily subuert thee and thy house; for he doth his mischeife by degrees: and if thou yeeldest thy selfe but a little to harken to his whistle, God in iustice may yeeld thee wholly, and thy house to delusion.

Thus hauehave we seene the dangerous effects of these false teachers, which beeing so great, must encrease the true Ministers, 1. diligence, Act. 20.28. 2. faithfulnesse against them. Gal. 2.11.14. Now we come to the declaration of this latter effect: by the instrumentall cause, false doctrine: and the finall, which is couetousnes, or filthy lucre.

Teaching things which thy ought not: that is, either impious doctrines, which derogate from the glorie of God, & extenuate the merit of Christ: or else loose and licentious doctrine, rather giuing patronage to corrupt manners, then any way improouing them. And all these they teach for filthy lucres sake.

Doctr. Where the heart is set vponupon gaine, it will hauehave falsehood to feed it.An heart set vponupon gaine will feed it selfe by falshood▪ Micha. 3.5.11.Mic 3:5Mic 3:11 True it is, in all sorts of men and callings, which is here said of false teachers, filthy lucre and falsehood, are inseperable companions. The Prophet Micha telleth vsus, that the Preists that teach for hire, and the Prophets that prophecie for mony, while they bite with their teeth; that is, while they hauehave to bite and feed vponupon, all is peace to the feeders; but if a man put not into their mouthes, that is, satisfie not their appetite, and desire, they prepare warre against him, as if he were an enemy to God and man.Ezek. 13.18, 19.Ezek 13:18Ezek 13:19 The like affirmeth Ezekiel of the false Prophets, who polluted the Lord among his people for handfulls of barly, and peeces of bread would sew pillowes vnderunder eueryevery armehole: by which type they signified ease and prosperitie to the people: and made vailes for eueryevery head, thereby signifying Gods protection and safety; and so fed the people p. 231with peace and pleasing things, when the Lord had not spoken peace: and all this only to feed their couetousnes. Which plowe of their owne that it might goe forward, they would slaie soules which should hauehave liued, and giuegive life to soules that should not liue: make the righteous sad, and strengthen the hands of the wicked, ver. 22. Such Merchants the Apostle Peter speaketh of, who through couetousnesse, 2. Pet. 2.3.2 Pet 2:3with fained words, would adulterate pure doctrine, and make merchandise of men; buying and selling soules for gaine, as beasts in markets. By which note the true Apostles would be discerned from the false, we are not such as make merchandise of the word of God: that is,2. Cor. 2.17.2 Cor 2:17 such as by fraud and base arts plaie the hucksters to enhanse the price, and amplifie our own gaine: and, Phil. 3.18.19. speaking of false Apostles, whose bellie is their God, who minde earthly things; but our conuersation is in heauen.

And whence can such floods of errors as daily discouer themselues, flow so fast, but from such a corrupt head as this is? When Balaams eye is vponupon Balaaks gold, it must needs be blinded; and when couetousnesse is become the conscience of men, no marueile if they dare speake, write, attempt any thing, if it will helpe them forward to their expected wages. It is no meruaile that a gracelesse pompous teacher, such as glorieth in the flesh, that can put himselfe out farre further and more boldly by the shadow, then an holy Christian man that hath the substance; for he hath a sensible spurre within him; not the glorie of God, good of Gods people, or puritie of religion; but himselfe, his bellie, his backe, his owne glorie; which before they shall giuegive way or faile, let the Church sinke or swim; let errors and corruptions, as a deluge flowe into the Church, so he may rise by them, he will be so farre from preuenting and refuting them, as he can straine his wits to patronage and defend them; yea Church and common wealth shall fall too, if by it a priuately minded man can rise. Further, see we not the tyrannie of this sinne, which hath forced so many to turne the tippet from that they hauehave commendably vndertaken in their former daies? yea and in not a fewe who hauing missed of their expected promotion, hauehave resolued to become Papists, and traytors, thrusting themselues for preferment into most desperate, and ineuitable mischeifes.

Vse. But here aboue all seducers, the Church of Rome and teachers of it, lie most directly vnderunder this Apostolicall obseruation,Multo aequanimius decē millium animarum ferunt lacturam quam decem solidorum. Nicol. Clemangis de Pontif. who (not seruing the Lord Iesus, but their owne bellies) whatsoeuer they teach is such stuffe as they ought not, for filthy lucres sake: their whole religion is compacted, and contriued for gaine: yea and whereas it was neuer heard of, that any seducers made gaine of any but the liuing, Popish teachers aboue all impostors, not onelyonly exact gaine of the liuing by pardons, p. 232masses, confessions, offrings, pilgrimages, worshipping of Saints, indulgences, and which is worse, making but a mony matter of the greatest, and most barbarous sinnes, of witchcraft, periury, murther euen of father, mother, wife, childe, infant in the wombe, incest, Sodomie, bestiallitie, (in none of which I belie them) but euen the dead escape them not, but paie large tributes, by meanes of the deuise of their purgatorie. In one word, the best of their religion is a mistery of iniquitie. And would to God this sinne were confined in the Popish Clergie.

2. Let all the Ministers of Christ learne, 1. to want and abound, and be contented in all estates. 2. thinke it their riches, if they can inrich the Church with spirituall graces. 3. Consider their callings, to draw men from earth to heauen: and their titles of starres, which are fixed in heauen: eyes which cannot looke vpward and downward at once: and imitate the eye, the sight of which because it is hindred by a little mote of earth, it feares nothing more then earth or dust, and is quick to shut it selfe against it.

Ver. 12. One of themselues, euen their owne Prophet said; The Cretians are alwaies lyers, euill beasts, slowe bellies.

13. This witnesse is true, wherefore reprooue them sharpely, that they may be sound in the faith,

The scope of the Apostle beeing not onelyonly to prouoke Titus to diligence in his owne dutie, but to a faithfull care in the choise of the Ministers; and hauing drawne one argument to this purpose from the multitude of false teachers: Now he taketh another as effectuall as the former, from the disposition of the people of Creta, who were naturally of an euill disposition, most readie to be carried away, yea, euen to offer themselues to any delusion. And that it might appeare so to be, he describeth their manners. 1. by enumeration of the vices to which they were naturally addicted: 1. lyars: 2. euill beasts: 3. slowe bellies. 2. enlargeth it by the circumstance of time, alwaies. But least the Cretians should challenge him either of vntruth, or of hatred, and vncharitable dealing with them, most wisely to avoide all their envie against his person, which would hinder them from brooking his doctrine, he vseth a preface, wherein he sheweth that he speaketh nothing of his owne, but that which hath beene before testified of them, and against them; and that by such a one as is aboue all their exception,foreign. euen one of themselues, euen their owne Prophet, borne, brought vp, and living amongst them, who therefore vponupon knowledge and good intelligence, writ vnpartially the truth of them in that his Hexameter. The which beeing repeated, first, he subcribeth vntounto the truth of it, This witnesse is true: and secondly, groundeth an exhortation to Titus, that therefore he should reprooue thē p. 233sharpely: to the ende, that they might be sound in the faith.

These two verses then contain three parts to be in their order handled. 1. The preface to this testimonie. 2. The testimonie it selfe.A minister may be plaine in his reproofe. 3. The Apostles subscription vntounto it and illation from it. But before we come to the parts, two things in the whole are to be noted. First, the plainnes of the Apostle with these Cretians: he chargeth them verie deepely, that a man would thinke he were become their enemie; or spake of malice and bitternes to slander them: and yet he performeth a maine dutie of louelove vntounto them. The holy men laid not their louelove aside in their sharpest reprehensions: Isai charged the Iewes, that their faithfull citie was become an harlot, that the people were become murtherers, their Princes rebellious, and all of them the enemies of God,Isa. 1.21.Isa 1:21 of whom he would be eased and avenged: but what was Isay now their enemie? see cap. 24.16. how pitifully affected he was toward them, and his sorrow for them was such, as euen brought him into a consumption, my leanenes, my leanenes, wo is me for the trangressors hauehave sore offended. Ieremie telleth them, cap. 3.13. that they were rebellious against God, and that they scattered their wayes to strange gods vnderunder euerie greene tree▪ and were disobedient children: and yet cap. 4.19. he so taketh their miserie to heart, as that he crieth out, oh my belly, my belly, I am pained at the verie heart, my heart is troubled within me, I can not be still. And when cap. 9.2. he had desired a place apart, that he might neuer come among them, they beeing become adulterers, an assemblie of rebels, and proceeded daily from euill to worse; yet to shew that his soule abhorred them not, neither that he had cast them out of his affection, he tells them in cap. 13.17. that if they would not heare, his soule should weepe in secret, and his eies droppe downe teares for them.