2. More specially by grace of those who are adopted and renewed by grace and thus God is properly our father in heauen and no man is to be called father in earth Secondly when God is personally called father then it is to be taken for the first person and this title is giuen principally to the first person in Trinitie 1. because he is the Father of the second person the word by nature and by eternall generation 2. because he is Father to Christ in respect of his manhood not as to other men by nature or grace of adoption but by personall vnion the humane nature subsisting in the person of the word 3. because from both these followeth that by Adoption he becommeth the father of all the elect beeing members and making vp the bodie of Christ. And this is the respect wherein God is tearmed Father in this place both because it hath relation to the second person here nominated as also because in prayer we must repaire to God the Father in Christ our head and Mediator And our Lord Iesus Christ Christ is Lord in himselfe as God and Lord ouer all blessed for euer both in that he giueth essence and susteining to all things as also possesseth all things and ruleth euen the most powerfull and glorious of all creatures and is called Lord of the Angels much more ouer the Deuils themselues Againe he is our Lord 1. as Mediatour we beeing his inheritance giuen him of his Father 2. as a Redeemer purchasing vs beeing captiues and thralls to Satan 3. as a head of his Church quickning and gouerning the whole bodie of it whether militant or triumphant 4. in regard of his power and dominion for to him all power is committed in heauen and in earth who hath put all things vnder his feete in him we hold all things as in capite and to him we owe all homage and subiection in all obedience both actiue and passiue Quest. But how can Christ be a Lord seeing he is euery where called a seruant Ans. Christ considered in the office of Mediatourship is after a speciall manner a seruant of his Father and so his Father calleth him for my seruant Dauids sake and Behold my seruant because he faithfully serued him in the worke of redemption in that he was made man came into the world fulfilled the law prayed vnto his Father and was made obedient euen to the death yet all the while of his seruice he remained a Lord in himselfe and by his seruice became the Lord of his Church redeemed ones in a speciall manner Our Sauiour There is no other name giuen but this Obiect The Father and the holy Ghost saue also Answ. Although all outward workes of the Trinitie which make for our comfort and saluation are vndeuided as beeing one and coworking yet in performing them we must obserue an order among them the Father is the fountaine from whom the Sonne for whom as a meritorious cause the holy Ghost by whom we communicate of all blessings so all three saue but the Father by sending the Sonne the Sonne by paying the ransome the holy Ghost by applying it so all create redeeme sanctifie yet obseruing this order and manner of working when the workes are more personally attributed vnto them creation is ascribed to the Father not excluding the sonne and holy Ghost redemption to the Sonne and sanctification to the holy Ghost Which order is rather here to be obserued because our Apostle expresseth it in his prayer for these graces when he craueth them both from the Father and the Sonne not excluding the holy Ghost whereby we are taught how to direct our suits also namely that the Father by the Spirit through his Sonne our Lord Iesus Christ would enrich vs with grace and the fruits of it Obiect But there are other sauiours as Ioshua and other Iudges and Kings yea Prophets and Ministers are called sauiours Ans. 1. These all were men and as men saued But of Christ it is said Behold our God he shall saue vs. 2. Some of them as Iudges were typicall sauiours sauing 1. the bodies 2. of one people the Iewes 3. from temporall death and oppression but Christ saueth the bodies and soules of all beleeuing Iewes and Gentiles from hell and condemnation 3. Others as Prophets and Ministers are onely ministeriall and instrumentall sauiours not properly onely for sundrie causes the worke of the efficient is ascribed to the instrument whom the Lord vseth in publishing this saluation but Christ alone saueth by meriting and paying the price and bringing home to the heart this redemption Obiect But we haue yet sinne in vs and therefore are not saued from it Answ. We are saued euen for the present from the wrath and poyson of it in part for euer from the damnation of it so as the strength of it is gone This is the meaning of this salutation which beeing a prayer sheweth vs both of what kinde our salutations ought to be in which we would testifie our loue to whom we write namely to wish them the best blessings as also in what manner not sending formall salutations without feeling abstracting curtesie from conscience but they must proceede from a religious and reuerent affection of the heart for euery prayer ought to come from the heart and as hauing God himselfe a witnes of the truth of the spirit in such wishes as Rom. 1.9 and Phil. 1.8.9 Now the principall lessons in this prayer are two 1. That the free and euerlasting grace of God in Christ is the foundation of all blessings spirituall and temporall 2. Peace is the fruite of the grace and mercie of God Doctr. 1. The grace of God is the whole sufficiencie of his people the first middle and last cause of euery good thing conuaied vnto them or issuing from them not once did the Lord enforce this point vpon his owne people teaching them by things temporall their spirituall estate and condition Deut. 7.7 The Lord set his loue vpon you and chose you not because you were moe in number for you were the fewest but because he loued you cap. 9.4.6 Say not in thine heart because of my righteousnes the Lord hath giuen me this good land for thou art a stiffnecked people and were they not yet further off from meriting and procuring to themselues spirituall blessings and that heauenly Canaan and euerlasting rest prepared for the people of God and if we consider our condition before this grace be reueiled and shine vpon vs are not we in our blood when the Lord first couereth vs with his skirts and no eie but his pitieth vs he calleth vs with Adam out of our thickets when we runne from him and are hiding our selues then finding vs when we would not be found Vse 1. To confute the Popish doctrine which depresseth this grace of God and endureth not that the castle of a mans saluation should be altogether founded without
himselfe or builded without his owne strength while it teacheth that there are some meritorious works which serue to prepare men to their iustification and that there is a cooperation of mans will with Gods grace in the first act of conuersion a doctrine full of pride and vanitie as though the Lord did not first by setting his loue vpon vs make vs louely rather then finde vs so Besides if our iustification saluation were partly by grace partly by our own dispositions preparations grace were not euery way grace consequently no grace at all The Prophet Hosee sheweth the nearest reason that we can reach vnto of this grace of God I will loue them freely but wherfore not for any disposition or desert in them but because my wrath is turned away If we be about the doing of any good it is not I saith Paul but the grace of God in me that doth it for as it was in the building of the second Temple Zerubbabel who represented Christ must lay the highest stone of the building notwithstanding the high mountaines that is the strong opposition of the enemies and this he must doe not by armie or strength but by his spirit so in this liuing Temple which we are the Lord himselfe both foundeth the lowest and laieth the higest stone not by our arme or strength nay we rather haue mountaines of impediments to hinder this greate worke and our selues are the greatest enemies to our owne building but by the power of his spirit which maketh all plaine before him Yea further whereas the abstaining from the least euill is good though the least good euen this is denied to our power and laid out of our owne reach and must be giuen vs from the father of lights Let the Papists therefore sacrifice to their owne nets and burne incense to their yarne as though their owne hand had made them rich and their owne arme happie but let vs labour to see 1. how woefull creatures we are by nature and be ashamed of our selues and sinnes 2. flie to this infinite grace and mercie which is the liuing fountaine of our welfare 3. returne the praise and honour of all our good to the right author of it which is the right vse and end of all the doctrine of free election iustification vocation and saluation all which are noted by Paul to tend to the praise of the glorie of his grace yea and of all the Gospel which is to stop euery mouth and cause all that would finde saluation and happines to seeke and finde it onely in God and the riches of his grace Vse 2. This free grace beeing the fountaine of all blessing it behooueth euery man to seeke it in the first place for himselfe and others to whom he wisheth any good get grace for thy selfe or another thou hast gotten peace a lesson obserued of few Husbands Fathers Masters who whilest they beate their heads till thy quickly become hoarie with cares for the purchasing of outward things for themselues and theirs scarce dreame of the best blessings and of purchasing by laying hold of the couenant for themselues and theirs the grace of God in Christ which is the portion of verie few Many say who will shew vs any good and can reioyce when their corne and wine and oile is encreased but to say Lord lift thou vpon vs the light of thy countenance is the voice of the smallest number Thus it is too plaine that the spirit of prayer and supplication hath no delight in the most who can heartily pray for daily bread for health for wealth in the want of them but neglect the fountaine which is Gods grace and mercie in Christ and no otherwise doe they craue for others then they haue done for themselues in these distempered prayers resembling sicke persons both in that they haue more sence and griefe for the fits of their sicknesse then for the cause as also that they most desire that which standeth with the feeding of the vicious humor which should rather be purged and expelled The spirit of God is the spirit of wisedom and directeth to a more compendious way of preuailing with God and so teacheth vs to aske as that we obtaine farre more then we haue asked or that which is farre better Doctr. Onely they that are by grace and mercie accepted of God haue their portion in this peace here mentioned Reas. 1. Peace that is all kinde of prosperitie is promised onely to the godly Psal. 1. they shall prosper in euerie thing and the Apostle pronounceth it onely vpon the Israel of God 2. it is accordingly bestowed vpon those onely that are iustified by faith Rom. 5.1 seeing they onely haue peace with God which is the principall part of it 3. to shewe it to be a fruit of Gods grace sundrie phrases in Scripture might he alleadged as that it is called the peace of God Philip. 4.7 and that God is called the God of peace 1. Thess. 5.23 as also that difference which is worthie to be obserued betweene the salutations of the old and new testament In the old Testament grace and peace are neuer ioyned the ordinarie forme of salutation was Peace be with thee peace be to this house goe in peace but the Apostles after the mysterie of redemption was reuealed and perfected before the ordinarie salutation prefixe this word Grace or mercie or both that as they are neuer ioyned in the old Testament so are they neuer separated in the new to shewe that we cannot looke to haue one of them alone or separate them no more then we can safely sunder the branch from the roote or the streame from the fountaine Vse 1. Here is an other motiue to stirre vp euery man to seeke to partake in this grace euen as he desireth sound and setled peace Who is the man that desireth to see peace and good daies here vpon earth among men let him lay the foundation of it aboue with God Wouldest thou not offend men nor that men should offend thee be carefull that thou offendest not God Wouldest thou be at peace with the creatures and haue a league stricken with the stone in the wall and beast of the field the way is by beeing at one with their Creator whose hoasts they are then shalt thou walke safely vpon the lyon tread the basilisk vnder thy feete wouldest thou find inward peace in thine owne heart conscience to stablish thee in thy combat against terrors of sinne and temptations of Satan thou must serue vnder the Prince of peace and become a subiect vnder him who will possesse thee with such peace as shall make thee in mourning and suffering persecution for righteousnesse reioyce not onely in the promise but in thy possession of a present happinesse wouldest thou haue all enmitie subdued vnder thee and thine enemies become friendly then let thy wayes please the Lord. In a word wouldest thou enioy all prosperitie
carefull inough to preuent and seeke out for helpe against the diseases which threaten the bodily death of their children and seruants take vp some care to remooue that euerlasting death which this euill threatneth and will certainely bring if in due season it be not repressed Teach thy child and traine him in the Scriptures from a child teach thy seruant the trade of Christianitie and godlinesse for thou art no lesse bound to deliuer him the principles of this calling as the particular to which he is bound vse good meanes to get them the light of knowledge opposed against this blindnesse of mind worke vpon their wills to breake them from the follies and vanities of youth opposed to this rebellion of will bring them at least to outward conformitie in their conuersation opposed to this generall deprauation of manners these things they will not forget in their age or if they do the perill is their own thou hast done thy duty one thing remember thy seruants thy children are all poysoned and haue need of some present antidote Verse 4. But when the bountifulnesse and loue of God our Sauiour towards man appeared 5. Not by the workes of righteousnesse which we had done but according to his mercie he saued vs by the washing of the new birth and renewing of the holy Ghost 6. Which hee shed on vs abundantly through Iesus Christ our Sauiour 7. That we beeing iustified c. Our Apostle hauing so largely described the miserable condition of man in his naturalls whose whole temper we haue seene to be such as carieth him to all rough and gracelesse courses he now setteth by it a liuely description of a new condition vnto which those who are good in Gods sight are called and this he doth in these foure verses in this order First by the principall efficient cause of it which is the bountifulnesse and loue of God fitly opposed to that hardnesse and vnmercifulnesse of men which was the ground of feircenes in their speaches and behauiours God was not so feirce against man but when we were in that miserable condition as he is the fountaine of all goodnes in himselfe so his gentlenes and philanthropie streamed out and the glorious beames of his grace shined out vpon vs through his Christ ver 4. Now this principall efficient is illustrated 1. by the time when 2. by remoouing the contrarie things which whatsoeuer they may seeme are so farre from beeing causes as they are rather diametrally opposed namely the workes of righteousnesse which we had done that is the verie best and floure of our workes which indeed had no righteousnesse here was no such thing concurring to the helping of vs into this estate but his meere mercie saued vs which assertion of Gods free mercie is inserted and repeated againe to take downe the arrogancie of some presumptuous spirits in those dayes This he doth in the former part of the 5. verse Secondly by the instrumentall or ministeriall efficient cause which helpeth vs into this change and new condition and this may be conceiued either proper and that is the renewing of the holy Ghost or typicall and sacramentall and that is the lauer of regeneration By which some vnderstand Baptisme in a larger sence including all the gifts necessarie to saluation as it is taken Ioh. 3.5 and 1. Pet. 1.3 because the verse following casteth eye to such places of the old Testament which speake not of the effusion of sacramentall water but of the plentifull powring out of such graces of the spirit as were prophecied to be in abundance conferred to the Church of the new Testament as Ezech. 36. I will powre out cleane waters Ioel. 2. I will powre out of my spirit that is the waters of grace vnto a new life But I will not leaue the high way where I may as I take it more conueniently goe in it I will speak of this lauer of regeneration in the stricter sence taking it for the sacrament of Baptisme for so I shall not confound things which the text seemeth plainely to distinguish the whole former sence beeing expressed in those words and the renewing of the holy Ghost as after in prosecuting them we shall see Thirdly this new condition is amplified by the finall cause of it and this ende is twofold 1. nearer hand namely our present iustification That by his grace we beeing iustified that is accounted righteous 2. more remote and further off but annexed and inseperably tyed vnto the former namely our future glorification when we shall be manifested to be heyres of life eternall which yet is not so farre off vs but that we haue sure hold of it by hope So as the whole carriage and meaning of these 4. verses seemeth to be this Howsoeuer formerly we were in our old estate lost in wandring and vagrant courses yet after that the most free loue and good will of God our Sauiour whose sole mercie alone mooued him in his sonne to embrace vs through the preaching of the Gospel did more clearely shine out then not of any workes of righteousnesse which we had done for what could we then doe but of his meere mercie he saued vs and to this purpose he powred vpon vs his holy spirit to the renewing of vs and the purging of our consciences from all the impuritie of them of which inward purging that lauer of Baptisme is a signe and representation wherein he doth not sparingly and drop by drop besprinkle our consciences with those pure waters but abundantly and with a liberall hand sheddeth them and powreth them ouâ— vpon our soules through Christ our Sauiour All which our good God hath done for vs that we might obtaine righteousnesse and all spirituall graces attending it and so might be led to the fruition of that glorie which he hath alreadie put in our hands by faith and hope which shall not make vs ashamed In the principall efficient we are to speake of three things in order 1. of this loue and bountifulnesse of God which is the positiue cause of our saluation 2. The time when it appeared vnto vs But when the bountifulnesse and loue of God towards man 3. The remoouall of a supposed cause not by the workes of righteousnesse which we had done but by his mercie he saued vs. In the first we must first distinguish these two words bountifulnesse and loue of God towards man The former noteth rather that natiue nesse which is in or rather which is his owne nature who is goodnesse it selfe and readie to be implied to the good of the creature The latter a communicated and participated goodnesse vnto others as a streame issuing from the former fountaine for it is said to be such a goodnesse as hath appeared And whereas the goodnesse of God shineth out in and to all his creatures not only in creating them all verie good but in the daily ordering and preseruing of them this is not such a generall goodnes but more speciall and
of God is seldome waighed of vs. 4. Here is a ground of certentie of saluation as which is founded in the election of God by grace and is therefore more firme then the frame of heauen and earth whereas were it founded in our selues or put in our owne hands to keepe we could haue no assurance of it no though we were renewed to our first innocencie as appeareth in Adam but seeing our life and salvation is hid with God none shall take it or vs euer out of his hands Obiect But if it be laid so farre out of our reach that we neither haue it in our hand nor any hand in it but it is all in the mercie of God how can we haue any euidence or assurance of it in our selues vnlesse we should climbe vp into heauen Answ. We must not conceiue of this as such a mercie which after it is freely set vpon vs hath no worke in vs nor such a mercie as saueth vs without our selues but such a mercie as 1. calleth vs by the Gospel 2. Tim. 1.9 who saued vs and called vs with an holy calling 2. mooueth vs to answer that call seeing the sheepe of Christ heare his voice and followe him 3. giueth and encreaseth the grace of sanctification and prouoketh to newnesse of life so as thou shalt not neede to go aboue the clouds to get assurance of this mercie but the word is neere thee looke how thou carriest thy selfe vnto it how thou hearest the voice of Christ how thou followest it how thou proceedest on to the fruits of a new life such as are the hatred of sinne and an endeauour to please God in all things here are the seales of thine assurance 5. Here is also another ground of moderation and meekenesse toward such as are not yet called because the change is of meere mercy the difference betweene vs is not naturall nor deserued we were in time past no better then they they may in time to come participate of free grace as well as we doe By the washing of the newe birth We are now come to the instrumentall causes or meanes whereby we are set into this newe condition And these be two First outward wherby we are brought into the visible Church and that is the washing of the newe birth or baptisme Secondly inward whereby we are truely set into the bodie of Christ and that is the renewing of the holy Ghost who powreth out plentifully vpon our consciences pure waters to cleanse them both from the guilt and filthinesse of sinne as after we are to make manifest For the meaning of the former in fewe words to know both why baptisme is called the lauer of regeneration as also why God is said to saue vs by it we must conceiue that in euerie Sacrament there be three essentiall parts the absence of any of which destroy the whole 1. the signe 2. the thing signified 3. the analogie betweene them which is the vnion of them both the first is some outward and sensible thing the second inward and spirituall the third mixt of them both As in baptisme the signe is water the thing signified the blood of Christ the analogie or vnion standeth in this resemblance that as the former outwardly washeth the filthinesse of the bodie so the latter inwardly purgeth the soule from all sinne By reason of which relation and neere affection betweene the signe and the thing signified it is vsuall in the Scriptures by an improper but Sacramentall speach 1. to call the signe by the name of the thing signified and contrarily And thus baptisme is called the washing of the newe birth because it is a signe seale and instrument of it Secondly to ascribe that to the signe which is proper to the thing signified and so baptisme is here said to saue as also 1. Pet. 3.21 which is indeede the proprietie of the blood of Christ 1. Ioh. 1.7 but by the neere affinitie of these two in the Sacrament it is said so to doe to note vnto vs 1. not to conceiue of the Sacramentall elements as bare and naked signes so to growe into the contempt of them 2. as vve may not conceiue them idle signes so neither idoll signes by insisting in them as though they vvere the vvhole Sacrament for they are but outvvard vvhereas the principall matter of a Sacrament is spirituall and invvard 3. that then we trueliest conceiue of a Sacrament when by looking at the one of these we see both neither making the signe a vaine symbole nor yet ascribing any thing to it transcending the nature of it such as are the peculiars and prerogatiues of God but in the signe and action which is outward be led to those which are spiritual and inward Doctr. God in baptisme not onely offereth and signifieth but truely exhibiteth grace whereby our sinnes are washed and we renewed by the holy Ghost for therefore is it called the washing of the new birth both because it sealeth vp the washing away of sinnes by the blood of Christ Act. 2.38 Be baptised for the remission of sinnes as also in that it betokeneth and is a meane of an other washing by the spirit of Christ and this is the sanctification of a sinner imperfect in this life but which shall be perfected in the life to come But the doctrine will remaine obscure if we shall not open two points before we come to make vse of it 1. how 2. to whom baptisme is the lauer of regeneration For the former therefore 1. how it is not 2. how it is First this effect is not ascribed to the worke wrought as the Popish doctrine teacheth 2. Neither by any extraordinarie eleuation of the action whereby it is made able to conferre the benefit of renouation for this were both to make euery baptisme a kinde of miracle as also to encroach vpon the clause following wherein the worke of renewing is ascribed to the holy Ghost 3. Neither that the waters of baptisme haue in themselues any inherent power or force to wash the conscience as to wash the filth of the bodie they wrong conceiue it that shut vp any such power in it as is in a physicall instrument as thogh it as properly washed as an hearb healeth if applyed 4. Neither because grace is tied by any promise or meanes vnto the action so as God who is most free in his gifts cannot either otherwise distribute or cannot otherwise but dispense it with the action For 1. grace is not tied to the word therefore not to the Sacrament 2. They were separate in the first and greatest minister of baptisme Iohn himselfe who confessed that he indeede baptized with water but it belonged to him that came after him to giue the grace 3. If these opinions were true or any of them then should euerie baptized partie be truely regenerate the contrarie whereof appeareth in Simon Magus in many manifest wicked ones and close hypocrites in all ages 4. The falshood
appeareth in that some are iustified before baptisme as Abraham was before he receiued the seale of circumcision Cornelius Act. 10.47 the Eunuch Act. 8.37 38. some after baptisme as numbers who are daily conuerted some out of Poperie some out of profanenes Yea whereas onely two sorts of persons were baptized either infants or men of yeares in the latter was faith euer required before their baptisme so Phillip to the Eunuch If thou beleeuest with all thy heart thou maist And for infants if they be of beleeâ—ing parents they are holy in the roote and to them belong the kingdome of heauen euen before they are presented to this water 5. This opinion of tying grace to the Sacrament ouerthroweth 1. the highest and most proper cause of our saluation which is Gods free election to which onely grace is tyed 2. the only meritorious cause of our regeneration which is the blood of Christ properly purging vs from all sinne 3. the most powerfull next and applying efficient which is the holy Ghost to whome our renewing is here ascribed and not to the Sacrament of Baptisme in this our first sense Secondly how is baptisme then the lauer of regeneration Answ. In diuerse regards 1. As it is an institution of God signifying the good pleasure of God for the pardoning of sinne and accepting to grace in Christ for as the word signifieth this so doth also the Sacrament which is a visible word And thus is it truely said of the word and Sacraments too that they saue and sanctifie because they signifie the good pleasure of God in sauing and sanctifying vs euen as we say a man is saued by the kings pardon not that the pardon properly doth it for that is the meere mercifull disposition of the King but because the pardon written and sealed perhaps by an other signed by the king is the ordinarie instrument to manifest the mercifull minde of the king in pardoning such a malefactor 2. As it is a seale or pledge of our sanctification and saluation as certenly assuring these to the soule of the beleeuer as he is or can be assured of the other that as a man hauing a bond of a thousand pound sealed him may truely say of it here is my thousand pound that is a securitie as surely confirming it vnto me as if I had it in my hands or as I haue this euen so may the beleeuing partie baptized say of his baptisme here is my regeneration here is my saluation 3. As it is a meanes to excite and prouoke the faith of the receiuer to lay hold vpon the grace of the Sacrament and apply it to these purposes in which regard it may be as truely said to renewe as faith is said to iustifie and that is onely as it is a meanes or hand to lay hold on Christ our righteousnesse so Baptisme is a meanes helping forward our renewing by the true vnderstanding and conscionable and serious meditation of it 4. In that in the right vse of it it giueth and exhibiteth Christ and all his merits to the fit receiuer for then Gods grace putteth forth it selfe and after a sort convaieth it selfe in and by this instrument into the heart of the worthie receiuer And thus principally it is the lauer of regeneration because in it and by it as a meane and organe the holy Ghost freely worketh his grace in such as in whome he delighteth and thus are we fitly lead to the second point propounded concerning these persons The second point namely the consideration of the persons to whome baptisme is the washing of the newe birth will more cleare this difficult point for we must not conceiue it thus in euery partie baptized but in such as haue the gift of faith to receiue the grace offred Ioh. 1.12 so many as receiued him he gaue them power c. Eph. 5.27 clensed with water through the word namely beleeued for whence else can water haue power to wash the soule It is not then the washing of the bodie with water but the receiuing and applying of the promise by faith which bringeth grace into the soule without which faith both word and Sacraments are vnprofitable This Christ we knowe required in baptisme he that beleeueth and is baptized shall be saued The Apostle in the supper requireth a worthie receiuing and who can denie but if grace be conferred in the Sacrament it must be receiued also and if it must be receiued I would knowe how any thing which is spirituall can be receiued but by this hand of the soule Whence it is necessarily concluded that vngodly and vnbeleeuing ones receiue nothing in baptisme but the element and that as a naked signe example whereof we haue in Iudas who are the Passeouer but remained a deuill In Simon the sorcerer who was baptized but remained chained in the bonds of iniquitie and in the gall of bitternes In Ananias and Saphira who no doubt were among other Christians baptized but not washed from their hypocrisie In all which neither was grace conferred nor wickednes weakened And what meruell if vnto vngodly ones the Sacrament he as an emptie boxe without oyntment or as a dead letter without spirit for nothing is promised them in the word seeing all the promises goe with condition of faith and repentance which they want and can we meruaile if the seale doe him no good that hath no name no right in the couenant Quest. But howsoeuer in men of yeares faith is required vnto baptisme yet we are most to respect it as administred vnto children in whom we cannot expect faith and therefore vnto them either faith is not requisite or by the former answer their baptisme is vnprofitable Answ. This well is deepe and we want wherewith to drawe certentie of resolution but will assay in some propositions to deliuer summarily that which may be extracted out of the Scriptures and expositors as most probable for the vnfolding of this difficultie To which purpose let vs first distinguish of infants of whom some are elected and some belong not vnto the election of grace These latter receiue onely the element and are not inwardly washed the former receiue in the right vse of the Sacrament the inward grace not that hereby we tie the maiestie of God to any time or meanes whose spirit bloweth when and where he listeth on some before baptisme who are sanctified from the wombe on some after but because the Lord delighteth to present himselfe gracious in his own ordinance we may conceiue that in the right vse of this Sacrament he ordinarily accompanieth it with his grace here according to his promise we may expect it and here we may and ought send out the prayer of faith for it Obiect But they want faith Answ. 1. They want indeede actuall faith which presupposeth hearing vnderstanding c. neither could it be that if they had at that time such an habituall faith that they should so vtterly loose it as neuer after
deserued or good things which we would abuse or els positiue and these either generall and more common as giuen to elect and reprobate such as the gift of tongues learning prophecie miracles c. or more speciall whereby onely they that are to be saued are distinguished As namely that first and eternall grace of election and that second grace whereby such as are elected and giuen to the Sonne are in due time by effectuall vocation iustification and sanctification lead vnto glorie and saluation All these are of his grace whome Peter calleth the God of all grace But there is yet another grace of God which is no gift infused into vs but resideth in God himselfe which is his free fauour and grace by which he loueth and accepteth his elect in Christ his beloued and this is the first and cause of all other subsequent graces Which is both to be distinguished from the former because the Scripture doth alwaies distinguish them in the doctrine of iustification Rom. 11.6 If of grace then not of workes and more plainly chap. 5.15 much more the grace of God and the gift by grace hath abounded to many As also must be applied to this text not only 1. because it is the proper sense of the word in all such places as treat of the iustification of a sinner before God but 2. because the Apostle by mentioning of grace againe secludeth all that prevision of works formerly mentioned which might be motiues vnto God for the bestowing of his grace that all causes and occasions of the free grace of God out of God might be excluded and 3. to free the text from that corruption which by Popish doctrine is fastned vpon it For how doth the Papists wind themselues when they meete with this and such like places that with them they may hold their blasphemous doctrine of iustification by workes and humane satisfactions you shall haue the latter Iesuites affirme the same thing verie confidently with the Apostle that we are iustified freely by his grace as though they were of his minde and of ours and as if no difference were betweene vs in this maine matter which I dare say if we were agreed in we should not long dissent in any matter of great moment but they speake in their owne sence and retaine a tricke of their mentall reservation which both destroyeth the text and ouerthroweth the foundation of religion For 1. by Iustification they meane not that compleat righteousnesse of Iesus Christ which the Lord imputing vnto vs accepteth vs in but a kind of righteousnesse which God putteth into vs to make vs iust which is nothing else but a physicall change of the heart from euill to good or a motion from iniustice to righteousnesse at the first imperfectly begunne and needeth a second iustification to eke it out 2. By Grace they meane nothing lesse then this fauour of God in Christ accepting his elect but certaine gifts of grace bestowed of fauour or habituall graces of faith hope and charitie which are daily perfected by the daily exercise of them And what is this els then to say that we are iustified that is made iust before God by the inherent righteousnes which he bestoweth vpon vs the which righteousnes not of Christ but of our owne infused into vs not imputed vnto vs doth formally iustifie the sinner in the sight of God But this evasion 1. offereth great violence to the text wherein as we haue heard the Apostle opposeth these two grace and good workes as his vsuall manner is in all those places where he handleth this doctrine as in the seat of it and it is to be marked that what the Apostle here calleth grace he giueth three titles vnto it in the former verse all of them without our selues and peculiar vnto God himselfe 1. bountifulnesse 2. loue 3. mercie and not only this place but sundrie such paralel places shew plainely that by grace cannot be meant any thing infused into vs but only a free fauour in God accepting vs as righteous 2. Tim. 1.9 Who hath saued vs and called vs with an holy calling not according to our workes marke by the way that exclusiue but according to his owne purpose and grace giuen vs but when before the world was Let now any man of common sence say whether this grace whereby we are saued be any gift of grace infused vnto vs vnlesse it could be infused before the world was or we were in it Secondly this conceit confoundeth two distinct things namely our iustification and sanctification which the Apostle distinguisheth 1. Cor. 6.11 and Rom. 5. are noted two things which befell vs by Adams sinne 1. the guilt of that sinne 2. the natiue corruption or pronenesse and propensitie to any other sinne as a iust punishment of the former and accordingly he distinctly noteth two things that by the second Adam are restored vnto vs the former is freedome and absolution from that guilt which is our iustification before God and the latter is the repairing of Gods image which is called regeneration which is here imperfect but shall be hereafter raised to that legall righteousnesse from whence we fel implying vnto vs that as we must retaine the distinction betweene the guilt and corruption of sinne so also must we betweene the freedome from the one the other which this popish interpreattion confoundeth Thirdly this interpretation of the phrase by the Romish teachers maketh the iustification of a sinner faile against those two maine rules which in Scripture are ascribed vnto it 1. whereas the righteousnesse of God is made manifest without the law Rom. 3.21 this shall be false for the law reuealeth that righteousnes which is by inherent qualities gifts of grace or the habit of loue 2. whereas the iustification of a sinner is by a righteousnesse which satisfieth the iustice of God such a righteousnesse as this cannot doe so for our best inherent righteousnesse is mingled with corruption is verie imperfect farre from that which the lawe requireth and 〈◊〉 from that which God accepteth who neuer accepteth but such as bring perfect righteousnesse either of their owne or of the Mediators All which I haue propounded for the right interpretation of this phrase because it nippeth in the head all that Popish deuise of iustification by workes so derogatorie to this Apostolicall iustification by grace as they can no sooner be reconciled then can fire and water light and darknesse and that abandoning such tricks of mens braines we might come to conceiue the truth of this fundamentall doctrine as the Scriptures haue taught vs to conceiue of it Doctr. The righteousnesse of a sinner before God is not any qualitie in the beleeuer but that which the Lord imputeth and accepteth through his sonne For 1. the Apostle here speaking of renewing of beleeuers inwardly and in truth yet ascribeth not their righteousnesse thereto but attributeth it wholly vnto grace And if we speake of the righteousnesse of a
men into euill is because they can easilier giue credance vnto the persons of men then soundly iudge of the actions of them Hauing faithfull children After a mans owne person respect must be had of his priuate gouernment and cariage whom the Lord will haue called so neere him as to serue in holy things before him and because it is meete that such a one be a man of experience and gouernment the Apostle would haue him obserued in the priuate ordering of his family whence an aime may be taken how he is likely to behaue himselfe in publike that if his fitnes skil be tried in ruling the lesser and fewer he may the better be trusted with the greater For that this is the reason of all this diligent enquirie is plaine in 1. Tim. 3.5 For if he cannot gouerne his owne house how can he gouerne the house of God We know that he that is not able to guid a boate is not able to gouerne a great ship and he that being married cannot rule two or three of his own children so neare him much lesse can he gouerne a whole Church men and women who in comparison of the other are as strangers and few of them fully knowen vnto him Quest. But in ordering the familie the first care must be had of the wife why doth the Apostle vtterly omit that both in this place and that of Timothie and in both places only mention the gouernment of the children Ans. 1. That care is not excluded 2. The wife is not so absolutely put vnder gouernment as the children but are partly gouerners in the familie with the husband and beeing the wife of a Minister is presupposed to be of that grace and wisedome as that she is able to take vp her owne dutie without such enforcement and therefore the Apostle thinketh it sufficient to shew what a one the Ministers wife ought to be 1. Tim. 3.11 But 3. and especially because in the gouernment of his children there is a more liuely resemblance of such duties of gouernment which he is to dispense towards the Church And if we looke a little nearer the words we shall see that there is nothing enioyned the Minister as a Father of children which belongeth not vnto him as he is a spirituall father of the children of God For if we respect matter of instruction and doctrine he must haue faithfull children so in the Church by diligent teaching of the doctrine of faith must he bring men vnto the faith or if we looke at matter of manners he must do two things 1. displant vices and plant the contrarie vertues that they may not be accused of riotous or other vngodly courses which also he must publikely performe in the congregation by the word of exhortation and rebuke 2. correct and chastise the obstinate and rebellious that they be not disobedient and so as Minister he hath a rod of correction and the censures of the Church to inflict vpon the obstinate Now in the children of Ministers are required two things 1. for their institution that they be faithfull children 2. for their conuersation they must not be 1. riotous 2. disobedient By faithfull children are meant such as beeing instructed in the faith are at least in externall conuersation answerable to the profession of the faith they make Quest. But is it in the power of any Minister or man to haue faithfull children may not a good man and a Minister too haue most graceles children Ans. There is no man but he is to endeauour that his children may haue euen the grace of faith which is further laid out of his power then by getting himselfe within the couenant But there is no good man who hath it not in his power to instruct his children in the doctrine of faith and also for outward order to make them conformable and in some measure answerable to that profâ—ssion so long as they abide vnder his roofe And if the Lord afterwards for some vnknowen and secret cause by leauing them shew he hath no delight in them such a father may herein comfort his conscience that to his power he hath vsed the best meanes for their good Doctr. 1. He that must reforme others abroad must first beginne at home For as true loue beginneth at home and then disperseth it selfe abroad so true religion reformeth at home first and conscionable reformation beginnes at a mans owne heart The tenour of the 101. Psalme sheweth that Dauid comming to his kingdome 1. reformeth his person 2. his Court and familie 3. his countrie The same course tooke Ioshua I and my house and Hester I and my maids And indeed sound reformation cannot correct in another what it selfe cherisheth neither can teach another and it selfe abide vntaught As if it be a zealous reformation proceeding from pure zeale it hateth disorder most of all in the owne bosome it lesse spares sinne in the owne heart then in the house and lesse in the house then abroad and the nearer this serpent approacheth the more is it feared and fled from Well knew the Apostle that he that cannot abide reformation in himselfe can neuer endure it in another and he that suffereth vanitie prophannes irreligion and disorder in his house he can neuer hate these in the house and Church of God and therfore maketh it a sufficient cause to debarre such a one from the Ministerie 2. How dangerous a thing it is for a man vnreformed in himselfe or family to take vpon him in publike the reformation of other we see in Moses himselfe Exod. 4.24 whom as he was going downe into Egypt to be the guide and deliuerer of the Church the Lord met in the way to haue slaine him and the reason was because his sonne Eliazer was not circumcised and so his owne house was vnreformed Whence we may gather how indignely the Lord taketh it that any man should come to gouerne his house that gouerneth not his owne If Moses himselfe be to plant circumcision among the people much more must all his owne males be circumsiced and this must be done or he shall die for it before euer he come where he must serue the Church of God Vse 1. Let euery man know the due season of this weightie dutie and that is when he hath done with himselfe For then he shall better see the mote in another he shall the better discerne the danger and discouer the shifts of sinne he shall more patiently and pitifully deale against it he shall more watchfully preuent it he shall more zealously purge it which not beeing first done many haue swet in redressing their wiues children seruants faults altogether fruitlesly because they neuer in earnest dealt against their owne Priuate men would faine see publike reformation of disorders and who can blame them but they must beginne by giuing religion a roome in their owne houses and hearts else shall they neuer see that they desire their eies may behold Who euer saw whole Churches
vnder 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 So for a Minister to charge a people with knowne and open sinnes it is not euer a signe of malice nor a sting of bitternesse but rather a sweet woūding of loue Hardly can we perswade men of our loue in this case nay euen the Apostle himselfe who spake with ineuitable wisedome was glad to vse many protestations prefaces and apologies to perswade men of it as 1. Cor. 4.14 when he had told the Corinths plainly of their ingratitude who suffered him to be hungrie naked reuiled c. is glad to adde a defence for himselfe I write not these things to shame you but as my beloued children I admonish you So when we deale plainly and let men see themselues and their wayes we cannot perswade them we loue them but for our selues our owne consciences must be our brasen wall if we be not entertained and approoued in other mens we must doe our dutie and tell Israel his sinne Ezec. 18. And although it would doe many good to see vs silenced and stopped in the course of our diligence yet would it doe them no good to see vs damned for our negligence towards them Oh saith one this preacher is euer speaking of me he hath some spight at me and therefore I cannot abide to heare him Oh but whosoeuer thou art learne to suffer the word of exhortation and reproofe for it is a signe of an heart in the gall of bitternesse to impute malice and vncharitablenes to such Ministers as crie out against the knowne sinnes of it and to account of preaching as many doe but rayling Such a one was Ahab who cried out of Eliah as his enemie because he findeth out his sinne such are the hearts of such brutish men who will be at defiance with God and the seruants of God christianly admonishing or reproouing them and then they crie out there is no loue in them which is all one to say that vnlesse we flatter them and partake with them in their sinnes there is no loue in vs. Iohn Baptist dealt roughly with those that came to his baptisme Oh generation of vipers and yet who durst say that that holy man hated them and yet with vs it is no good diuinitie if we couer not the sinnes that are as openly committed as Absolons in the sight of all Israel other men may and can speake of sinnes and impieties and yet God must be dumbe they can see them but God must not other men can openly speake of them in their houses shops fields and markets and yet we may not mention them for feare of forfeiting all our loue But we must much more take vp that dutie which euerie priuate man is bound vnto Thou shalt not hate thy brother in thy heart but plainely reprooue him and suffer him not to sinne Wee may not hate you so much as not deale plainely with you Secondly note that howsoeuer the Apostle dealeth plainly yet he dealeth wisely and vseth a preface to cut off all the preiudice of the truth he deliuereth and is a grace to be imitated of all Ministers who ought prudently to temper their zeale with wisedome so suppling and asswaging their reproofes as they may appeare to proceede from loue When the Apostle was to write of the reiection of the Iewes and the calling of the Gentiles least he should seeme to speak of any sinister affection or from hard conceit of the Iewes he cutteth off all such suspition by a large preface in which he attesteth by an oath that he so embraced his countriemen the Iewes in the most inward affection of his loue as he could haue beene contented to haue beene accursed for them and in Rom. 10.1 beeing to deliuer the true cause of their reiection which was the stablishing of an humane righteousnes he beginneth with a protestation that his hearts desire and prayer to God was that Israel might be saued And great reason is that Ministers should thus practise this serpentine wisedome commended vnto them by Christ himselfe 1. Because they are as sheepe among wolues that is satanicall instruments armed with serpentine subtiltie watching all aduantages to depraue their best actions vndertaken with best deliberation and on the best grounds 2. In regard of the Gospel which the aduersarie is readie to blaspheame and smite and wound through their sides 3. In respect of those that are without that they seeing the wisedome of God in the course of their doctrine and liues may thereby be wonne to the loue of the truth Col. 4.3 Now this wisdome is not fleshly pollicie as maketh men idle lookers on for feare of danger but to walke circumspectly still going on in the good way of life and not rushing headlong but discreetly looking to euerie steppe which Salomon calleth the pondering of the pathes Vse 1. Let Ministers seeing they haue so many eies vpon them pray for vnderstanding hearts and seeing they naturally want this wisedome let them aske it of God that it may as Salomon saith make their faces to shine euery where shewing wisedome as well as zeale in reproofes censures in speaking of euents in the Church and Land and the rather seeing euen in Gods causes we may not be too forward Good Hester in her warmest loue to her selfe and people who were Gods people all of them sold to the sword may not yet rashly step to Ahashuerosh before she had considered of the rigour of the law which was sure to be so much the more seuerely executed by how much it was more commodious for the Kings safetie also whether she was in fauour and grace not hauing beene called of 30. daies and especially she and her people had fasted and praied and consulted with the Lord. Nay more Peter must not rashly draw his sword and strike to saue Christs own life two worthy examples for our imitation 2. People must also commend their Ministers to the Lords direction and whosoeuer stand in good causes that the Lord who is rich in wisedome would giue them wisedome in all things Now we come to the parts of the verses and first of the preface vnto the testimonie Wherein 1. it is to be enquired who is meant by this Prophet Ans. By common consent the Apostle meaneth Epimenides an heathen man and a profane Poet who i◠one of his
pleased not himselfe but others Whatsoeuer then it is of this ranke which either would weaken or not edifie our brother be it neuer so lawfull neuer so profitable to our selues neuer so powerfully by earthly authoritie enioyned Christians who are not borne to themselues but vnto Christ vnto his Church and vnto the fellowe members must not dare to meddle with it seeing the higher commandement of God bindeth to giue no offence neither to Iew nor Gentile nor to the Church of God And herein let vs propound Daniels example for our imitation who to many might seeme not only too strict but verie vnwise for so small a thing as he stood vpon to forgoe the Kings fauour and his owne aduancement yet because he could not vse his libertie in the Kings meat without the offence of himselfe and others he would not doe the least euill for the greatest good it was not frowardnesse in him nor disobedience to the King but conscience and obedience to God which made him keepe himselfe pure from it Thirdly although we vse things indifferent in faith and loue and yet forget sobrietie we impure them vnto our selues Then we vse them in sobrietie 1. when we vse them as helpes in our callings generall and speciall The former when in the vse of meates drinkes apparell sleepe recreation riches c. we still preserue in vs a fitnesse vnto the duties of pietie and Gods worship The latter when we exceede not our abilitie but square and stint our selues in them according to the most sober of our age degree condition and trade of life And both of them when no vse of these is any hinderance to any dutie of the first and second Table so as we neither be drunke with the pleasures of them nor oppressed and made heauie by them and so the day come on vs vnawares 2. When in regard of our affections we haue the command of these things and not they of vs 1. Cor. 6.12 all things are lawfull for me but I will not be brought vnder the power of any thing The cheife point of Christian libertie is to vse the creature as not vsing it reioyce in it as not reioycing to buy as not buying to haue a wife as not hauing one to vse things a while rather then to enioy them and much lesse to be enioyed of them Vse Now to drawe this doctrine into our best vse it will be worth our inquirie to consider how grieuously men offend against al these rules in which that men may better take notice of their continuall failings I will stand somewhat the longer and manifest how men impure these things 1. in generall 2. in speciall and both according to the former rules In generall men impurelie vse them two wayes 1. in not sanctifying their persons 2. in not sanctifying the creatures For the former vnsanctified persons and vnbeleeuers receiue the creatures and comfort of them onely as the fruits of Gods generall prouidence and power whereby he sustaineth all the creatures the bruit beasts the sensles creatures nay the verie substances of the deuills themselues but not as the gifts of God become in Christ a prouident Father nor as tokens of his speciall loue as towards his children And therefore although the wicked man and cruell oppressor beare himselfe vpon the loue of God because all things succeede with him and he thriueth in his designes yet in truth he hath no more cause then the deuil himselfe hath because he is the God of the world and Prince of the aire mightily preuailing against the children of disobedience for these are so farre from beeing speciall loue tokens that they are signes of a fearefull future wrath because by them they haue thrust and heaped vp the measure of their condemnation Secondly the creature not sanctified by the word and prayer is impurely vsed and therefore generall is the sinne of the most who profanely and brutishly receiue them without prayer and thanksgiuing by which both the creator and the creature is blessed The former obtaineth a blessing which is the applying of the goodnesse of the creature to our comfort without which we may haue bread and want the staffe of it put on cloathes and not be warme get riches but want the fruition earne wages and incomes but put them in a broken bagge be diligent in our callings but not thriue by them for this blessing and comfort of the creature commeth meerely and more immediatly from the band of God how is it not then most meete that we should begge it at his hands This would the Lord teach when he commandeth his people to sanctifie their verie houses and dwellings so in Abrahams seruant and Paul who prayed for prosperous iourneys Act. 25.5 The like ought we to doe in all our recreations and hauing receiued our comfort from any thing we must turne vs to the other part of our prayer which is thanksgiuing not onely for enioying the creature but that we haue it by vertue of the promise neither onely for the vse but for the right and holy vse of it which is the portion but of a fewe The two precepts of the Apostle are worthy our continuall meditation and practise Pray continually In all things giue thankes How many are so farre from this as that they either cannot or are ashamed to pray and praise God for their liberall prouision in meate and drinke a man cannot imagine the bruitishnesse of numbers of men and perhaps reputed Christians in this behalfe who no more lift vp their hearts or hands vnto the Lord then the bruit beasts themselues which deuoure the food but cannot consider that they are fedde by some other thing without the foode it selfe such persons as little conceiue that in Adam all the creatures and the right in them was lost so as there is no right left in them but by leaue from God through Iesus Christ as little doe they depend vpon God for his blessing which is the staffe of their liues but rather in the midst of Gods mercie they grow vp into securitie and forgetfulnes of him yea lift vp their heeles against him and corrupt themselues in the things they vse giuing vp themselues vnto intemperance idlenes filthie lusts speaches and actions and all because God is not at their tables but is driuen thence Now that I may convince this generall sinne to be an high kinde of impietie and not so indifferent as many account it I will vse some reasons to shewe that no man ought to presume without turning to God to vse any of his creatures For first whose are the heauens and earth and the furniture of them the birds of the aire the beasts of the field the sheepe on a thousand mountaines they are mine saith the Lord. Who is it that openeth his hād and filleth all things who spreadeth our cloath for vs who filleth our cups who maintaineth our tents who laieth our liues the Lord doth
they came before the Lord and the Lord will be sanctified in all that come neare him people must not bring oblations with hands full of blood the Lord is soone wearie of such sacrifices Isai. 1. An earthly king accepteth of no seruice tendred by a traytor and both ministers and people must learne to renew their repentance before they attempt any religious duties whether publike or priuate 2. Let this doctrine mooue vs to discerne aright betweene the estate of the beleeuer and vnbeleeuer that the wretchednesse of the one may breake our hearts for our sinnes and the happinesse of the other may hearten vs in euerie good dutie The difference is eminent For 1. whereas the thoughts of the godly are for most part tending to God to heauen and the things of heauen and their hearts are still inditing good matter wherein the greatest part of their soundest ioy and comfort is placed the thoughts of the wicked are earthly lewde and vngodly often accusing themselues and making away to the most iust sentence of the almightie True it is that the godly iudge themselues worthie to be destroyed for their iniquitie but yet they see great light in that darkenesse which the wicked neuer behold but are reserued in horror vnto the darknesse of the great day 2. The speeches of the godly tend to the praise of God for the heart enditing a good matter the tongue will be speaking of the praises of this King Psal. 45.1 their talke tendeth to edification and ministreth grace to the hearer their tongues speake of matters graue and high matters of Gods kingdome of grace here and of glorie hereafter the speeches of the wicked are either to magnifie themselues or proude or earthly or rotten and vnsauourie for the streames can be no sweeter then the fountaines whence they issue 3. Whereas the workes of the godly are wayes which God hath ordained that they should walke in vnto the ende of their faith which is their saluation the workes of vnbeleuers are crooked paths tending vnto yea the causes of their destructioÌ„ 4. Whereas all the miseries of the godly are signes and fruits of Gods loue working to their best and out of which the Lord giueth them a sure and seasonable deliuerance the calamities of the wicked are not onely euident signes of Gods wrath and malediction but the beginnings of eternall punishment the first fruits of there destruction and the downfalls to hell it selfe out of which is no redemption 5. Whereas the godly haue the promises of this life and that to come and walke in the strength of them cheerefully and their hope shall neuer confound them the vngodly mans false application of promises are but a false fire they may scramble and pull the promises vnto them but the childrens bread belongeth not to such dogges God hath promised nothing to such but threatned against them all the plagues written in his booke which shall surely ouertake them 6. Whereas the life of the godly is a meane to blessednes and an encreaser both of their grace and glorie that they may see their saluation daily nearer them then when they first beleeued all the life of the wicked on the contrarie is accursed and an heaping vp of sinne and plagues If they pray their prayer is turned to sinne If they heare or read they receiue or pronounce the sentence of death against themselues If they receiue the Sacraments the deuil entreth into them as he did into Iudas If they giue almes they giue that which is none of their owne If they enioy prosperitie they are lifted vp as the theefe on the ladder for a more fearefull breakneck If they see many daies the last of them will be more wofull because they haue contemned so great grace and saluation 7. Whereas the day of death is better to the beleeuer then the day wherein he was borne for his bodie is cast on a sweete sleepe and laid in a bed sanctified and sweetned by the blessed bodie of the Lord Iesus his soule sent vp to the glorie prepared for the iust and both of them freed from all sinne and the wofull fruits of the offence of God and passed as by a straite doore to a long life euen for euer and euer the death of the wicked is most accursed the sentence of an angrie and seuere iudge and an entrance or wicket to eternall woe and miserie And thus such workes receiue such wages such labours such rewards the stipend is proportionall vnto their paines and their death not vnsutable to such a wretched life Seeing then that faith putteth this difference and faith cleareth the eye to let it see this difference labour for faith rest not till thou canst finde it in the signes of it without this grace God hath no pleasure in thee neither will accept any offering without this spirituall eye thou shalt not see any such difference betweene the righteous and wicked betweene him that serueth God and him that serueth him not but thou shalt still account the proud blessed and perhappes be soone contented to fit and cast in thy lot among them And whosoeuer thou art that hast obteined this grace be thankefull for it make much of it vse meanes to cherish and encrease it for hence only is thy acceptation with God and hence onely thou knowest thy selfe and thy seruices to be thus accepted Vers. 16. They professe that they know God but by workes they denie him and are abhominable and disobedient and vnto euery good worke reprobate The Apostle proceeding in the proofe of that which he had said that nothing was cleane to the vnbeleeuer whose cheife faculties were polluted bringeth in this proofe by way of answer to a secret obiection for some might say But see you not that many whom you thus condemne are men professing religion both teachers and others such as speake well of God of Christ and discourse exceeding well concerning outward righteousnes and sanctimonie of life and therefore they seeme not to be so iustly or at least too rigorously taxed Notwithstanding all which the Apostle concludeth against them that they were no better then he had said For let it be granted that both the vrgers and practisers of such laws and traditions giuen by men should still pretend pietie and seruice of God and should cloke all their ceremonies and constitutions vnder pretence of deuotion yet herein Paul espieth only the fruit of their corruption and that is groâ—â—e hypocrisie apparant in the fight and opposition betweene their profession and their practise They professe indeed they knowe God and all their outward carriage is so composed as if they only were the sonnes of Abraham skilfull in the law strict obseruers of it in the least particles thereof that if all religion were to be measured by their outside they could not chuse now beeing conuerted from Iudaisme to Christianitie but goe for good Christians But in workes they denie him they
kin to the gowte for the one is of rich men the other of rich women neither of the poore ones for most part yet it is most kindly in the mother most prosperous to the babe and the refusall of it very preiudiciall to both besides if nature in euery bruit beast cannot crie lowd inough in some mothers eares grace in the presidents of the godliest women we euer heard of calleth for it Sarah hauing a promise of a sonne said who would haue thought that euer Sarah should haue giuen sucke it was taken for granted in those daies that she that bare a child should also giue it sucke and so did Sarah although her age might iustly haue required dispensation Who was nurse to Samuel but his owne mother and when the Lord would chuse a nurse for Moses the greatest Prophet that euer was whom did he deliuer him vnto rather then his owne mother Who did giue sucke vnto Christ but his owne mother looke whose wombe bare him her pappes gaue him sucke And what kind of women were they whom the Apostle would chuse into office in the church but such as among other notes of diligence honestie and grace had giuen sucke to their owne children 1. Tim. 5.10 Let women consider seriously not onely how vnnaturall but how vngodly a practise it is without iust ground on idle pretenses to depart from the steppes of these holy women thrusting forth their children sometimes to such as by whose negligence they are brought short home and sometimes which is worse to such who ought neither to giue milke nor yet liue by the law of God I meane such as by dishonestie haue filled their breasts but to whomsoeuer they come short of that loue which euen the bruite creatures cary to their young Secondly seeing the vnreasonable creatures can and doe performe this office of loue there must needs be more required in the loue of mothers toward their children the second dutie therefore of motherly loue is by instruction to frame them vp to godlines and this two waies 1. By deliuering them precepts of pietie so soone as they can conceiue them that if it were possible they might sucke in with the milke principles of grace and godlinesse Salomon wisheth the parent to teach a child while he is a child in the trade of his way and least mothers should turne off this dutie to the father as beeing his we reade of a bundle of instructions collected together which Salomons mother taught him Prov. 31.1 That it is a fruite of loue in parents see Prov. 4.3.4 and the recompence of Eunica her timely teaching of Timothie her sonne appeareth in the commendations which Paul giueth of him euery where 2. By becomming examples to them of godlinesse and pietie carefull what speach gesture behauiour passe from them in the presence of their children which if it be sober and religious it fashioneth their behauiour accordingly or if otherwise it soone and suddenly corrupteth them as we see the loosenes of many parents fearefully reuenged and visibly vpon their children Thirdly the third office of true motherly loue is seasonable and mercifull correction Prou. 13.24 wherein two extreames are to be auoided 1. too much indulgence for that is a cruell loue in the euent a child let alone to himselfe saith Salomon maketh his mother ashamed and maketh the father smart often as Hely and bringeth himselfe to ruine it is noted a cause of Adoniahs ruine and fall that his father would not displease him from his childhood that this is a fruite of parentlike loue see Leuit. 19.17 thou shalt not hate him to let sinne be vpon him and Prou. 13.24 he that spareth the rodde hateth his child but he that loueth him chasteneth him betime 2. Take heede of crueltie and too much seueritie which may prouoke their children both Parents must beware of abusing their authoritie either to vniust commands or by vnseemely reproaches and contumelies or else by vniust and immoderate stripes by all which meanes children whom louing meanes might perhaps haue reclaimed are both exasperated and alienated from the Parent and hardened also and made desperate in bad courses The fruite appeareâ—h in good Ionathan whom Saul euerie way prouoked 1. none must bring his deare and innocent friend Dauid to be slaine but he there was a most vniust commandement 2. he vniustly reuiled him calling him the sonne of an whoore 3. he wanted of his will that he slewe him not for he threwe his speare at him and then the text saith that he arose and went his way Fourthly the last dutie is heartie and daily prayer for their childrens prosperitie Iob sanctified his sonnes daily a dutie euinced by the commendable custome of childrens daily crauing the Parents prayer Vse Let women learne thus to loue their children and thus to loue al their children for the precept is indefinite excluding no one child from any one of these duties which meeteth with the practise of some women who loue not their children in iudgement but in affection which sometime is carried to the eldest sometime to the youngest with neglect of all the rest some one must be made the wanton and darling some other so rigorously intreated that they seldome see a cleare and vncloudy looke towards them some one shall haue a double portion and be so set vp as that all his brethrens sheaues shal not fal downe onely but be blasted before his sheaue this is not to loue children religiously as Iob did who offered sacrifice according to the number of them all and therefore let religious men and women shunne this corrupt â—ffection least it be with them as it was with the Patriarks who were neuer more grieuously crossed in any thing then in their darling children Discreete or temperate A vertue before required both in the Minister cap. 1.8 and in elder men cap. 2.2 and now in younger women beeing a grace requisite for all estates ages sexes and conditions of life requiring that the raines of affections be subiected vnto reason and moderated by iudgement not suffering a thought to be entertained and setled in the minde which is not first warranted in the word without which if the raines be slacked but a little the minde is suddenly vanquished taken and lead captiue of manifold lusts This grace then is the watchman and moderator of the mind keeping and guarding it from pleasures altogether vnlawfull and in lawful curbing and cutting off excesse and abuse It watcheth also ouer the affections of the heart and actions of the life resisting all light behauiour all childish carriage all vnquiet and troublesome passions such as are suspitions ielousies which are the fewels and firebrands of much mischeife and the distempers of flashing anger rage vniust vexation It suffereth not vndutifulnes to the husband vnnaturalnes towards the children vnmercifulnes towards seruants vntowardnes in her owne duties vnthankefull medling with other folkes affaires It is a procurer
is the danger of this sinne which cannot but attend it vnlesse we conceiue no danger in breaking such expresse commandements as we haue Leu. 19.16 Thou shalt not goe about with tales among thy people and Iam. 4.11 speake not euill one of an other brethren for this saith he is not onely to breake but condemne the lawe that is as not sufficient or worthy to guide him in all the particulars of his life The defence of many a man is I speake nothing but truth and so long I may speake it But if that thou speakest be a tale true or false as it is if without a calling thou playest the pedlar and settest to sale the name of thy brother these commandements cast and condemne thee Others thinke it is a fault indeede but not so great a fault to speake the thing we knowe by an other but looke vpon it not as it may seeme in thine eie but in the penaltie the Scripture hath set vpon it Psal. 15.3 it hindereth the entrance into the holy mountaine of God and 1. Cor. 6.10 raylers and reuilers shall not enter into the kingdome of heauen and therefore it is no such small matter as many take it for Others reply what are words but winde and God is not so strait-laced if a man should goe to hell foâ— euerie word who shall come to heauen This indeede is an auncient â—aturall conceit that outward profession and ceremonie will carrie a man to heauen although in the particulars of the life the power of godlinesse be neuer expressed But marke how the Lord answereth such vaine conceits Psal. 50.19 20. Thou giuest thy mouth to euill and speakest against thy mothers sonnes these things thou doest and I held my tongue and thou thoughtest me like thy selfe But I will reprooue thee c. God hath his time then to call vpon old reckonings and then thou shalt not thinke words winde but knowe to thy cost that life and death was in the power of thy tongue Others yet see no such danger or if any be it is farre off But this sinne beside the iust hire of it hereafter carrieth a secret plague with it for the present for look as thou dealest with an other mans name so shal thine be dealt with and with what measure thou meatest to others shall men measure to thee againe But I must speake my minde and then I haue done no thou hast done thy speech but thy speech hath not done with thee thou maist as well say hauing stabbed a man to the heart I gaue him but a blowe and I had done but the blow hath not done with thee thou must before the iudge for all that and then see if that plea wil hold Let professors therefore humble themselues for this sinne which is so dangerous and so common as that it is the english of our tables of our beds of our publike and priuate meetings to rippe vp this or that olde slippe or iniurie done by an other the deuill doth so sit in the lippes of a number of men that no other talke can proceede from them but such as is like arrowes to wound those that are farre off or hammers to knock him in the head to whom such tales are told or swords wounding his owne soule to the death Beware also for time to come of the subtilties of Satan who that he may not appeare an accuser or a deuill as he is or so blacke as he is hath taught his nouices in this art to vse diuerse prefaces as it were to get attention by and then is the sinne most dangerous and hath most Satanicall subtiltie in it Sometime yee shall haue some that will beginne with the praise of the partie he telleth a tale of he is an honest man one that I haue cause to loue well and one of verie good parts c. and yet thus will he wound an honest man he spareth not his friend but as a flie followes his sores Sometimes the talebearer beginneth with the profession of friendship to the partie to whome hee would vent some mischeife and insert some seeming care of the others credit you are my friend and let it be spoken betweene vs and goe no further tell none that I told you But would he haue a word against his neighbour die with an other and cannot let it die with himselfe or would he shut another mans mouth euen in opening it he hath also his friend to communicate it vnto and so it goes from hand to hand fretting secretly like a cankâ—r Sometimes againe we shal heare slanders breathed out in a certaine commiseration as taking pitie of such a one that as Salomon saith the words of the talebearer are like the words of the wounded that is are lamentably vttered but yet they go downe into the bowels they giue a deadly stroke and hurt him worse then he was before Many will say it is great pitie of the man I speake it with griefe but the series and tenor of the speach sheweth it a merciles pitie These speaches are farre off from saluing vp the matter or licensing thee to speake thy pleasure nay commonly they argue a bad cause and a guiltie conscience accusing for that euill from which yet thou desistest not and whatsoeuer thou maist premit for pretence or defence of thy course thou cariest thy selfe liker those vermines which rise and feede of venome excrement and poyson then a Christian who wert thou possessed with Christian loue thou couldst not reioyce in euill 1. Cor. 13.6 Loue reioyceth not in euill but reioyceth in the truth The third thing to be considered is the meanes to auoid this sinne of euill speaking which may be reduced to fiue rules First looke to thine heart for if it beeing the fountaine be corrupted the issues and streames cannot but be bitter and if thou giuest thy selfe leaue to thinke euill of any man as accounting the thought free thou canst not but one time or other vtter it Purge well thine heart therefore 1. of pride which maketh a man speake disdainfully of those who want the things which themselues seeme to haue and liberally take vp any language if he can make the detraction of another a ladder for himselfe to climbe vpon 2. Of enuie which greeuing at the graces and good things in another seeketh to darken them as Satan enuying Iobs prosperitie said hee serueth not God for nought 3. Of flatterie which for fauour or reward will tune the tongue to any eare Of anger and displeasure mallice we say neuer spake well but there lyeth a secret grudge of reuenge hid in it which quickly setteth the armes on worke in the strong and the tongue in the weake Banish betimes these nurces and midwiues of this mischeefe and contrarily get into thy heart the loue of God and of thy brethren which will not hastily discouer but carefully hide and couer euen a multitude of trespasses and sinnes Excellent to this purpose is that
performed more miracles then Christ and all his Apostles and was farre greater then Iohn Baptist we could not auoid but be heretikes indeed because these and a number such are contradictory to the canon of the Scriptures reuerse the foundation of religion and yet are obstinatly defended by them And further let men see hence how inconsideratly they cast the names of old heretiques to the blemishing of the liues and waies of many godly and worthy men as when Christian and religious men are tearmed by the name of Puritans an auncient sect of heretikes with whom these haue but small acquaintance The like may we say of that reproachfull title of Scismatikes who quickly degenerate into heretikes who rent the coate of Christ and make division in the Church sometimes for some opinion but more vsually about some orderly rites and ceremonies in the Church Now then to challenge men of scisme 1. the Church must be prooued to agree and to haue the vnitie of truth both for doctrine and rites 2. men must be conuinced by the word that the doctrine is the wholsome word and the rites and ceremonies are edifying orderly inoffensiue and not superstitious Obiect But some are so peeuish they will neuer be conuinced and satisfied Answ. The reason hereof seemes to be because the Church is sometimes a partie in such a question and therefore it were wisedome to bring vpon such parties the iudgement of other reformed Churches to make vp such a conuiction And then when all such good meanes are vsed if men separate from the Church let them lie iustly vnder the reproach of their sin But farre be it that euery one who carrieth a diuerse iudgement concerning some rites in the Church wherein he liues should presently become a scismatike for such a one may still cleaue in heart in affection and in personall presence vnto the Church and be farre from interrupting the vnitie of the Church Yea farre be it that euery departure from those that call themselues the Church yea in maine points of doctrine should be scisme Were Elias and Elizeus Scismatikes because they departed from Ieroboams worship were our Sauiour Christ and his Apostles scismatikes in departing from the doctrines of the Pharisies and Saduces No it was Ieroboam it was the Preists and Pharisies who pretended themselues to be the Church departing from the truth and so from the true vnitie that were the authors of Scisme herein And so for rites how can we stoppe a Papists mouth if we shall say that those men who depart from rites tending to the weakning of faith and doctrine or offensiue and superstitious are presently to be ranked amongst Scismatikes for haue not we our selues thus departed from an hundred Romish ceremonies and yet we say they are the authors of Scisme therein Let this rectifie our iudgements and keepe vs from rash censures in matters so capitall and so difficult If any Catholike spirit will still reproach vs as Scismatikes surely we will reioyce herein that we are not of them whose canon hath taught vs that if Christ and his Apostles would not subscribe to all their decrees they should escape no other tearmes but be reputed Scismatikes at the least if not burnt for heretikes Secondly note that there haue bin and shall be to the end heresies in the Church Christ was no sooner ascended but that blessed doctrine of his euen while the Apostles yet liued was oppugned by heretikes which seemeth to be the ground of this precept Nay no sooner was there a Church but heresie the disease and corruption of it beganne to discouer it self and truth gaâ—e only the start was before heresie yea the â—aâ—es came vp with the good seed in the feild of the Lord. The reasons of this doctrine are First so long as the causes of heresie remaine it selfe must needs continue but the causes shall be and euer haue bin in the Church and these are ignorance of God pride of heart selfe conceit ouerweening of gifts want of loue to Christ and his truth Satans mallice ambition couetousnesse flattery and many moe in a word so long as there is a mixture between good and badde there will be a fight between them Secondly the Lord in his prouidence suffereth false prophets and heretikes to rise vp among his people to prooue try them whether they will cleaue vnto him or no Deut. 13.3 they are the Lords fanne brought into his floaâ—e to separate betweene the faithfull and vnfaithfull whereby the wicked fall off as beeing thrust away from the Lord vers 7. and the godly who are by Satan and his instruments accused to be hypocrites are manifested â—ound at the heart and faithfull to the ende So the Apostle 1. Cor. 11.19 There must be heresies that those who are approoued of God may be knowne he saith not it is possible but necessarie that heresies be as fire to trie and purge the gold Thirdly the Lord in his iustice punisheth by such the contempt of his truth and the careles and vnaffected intertainement of his word For iustly are men who will not receiue the truth in the loue of it giuen ouer to strong delusions in the beleeuing of lies If Christ and his Gospel cannot be receiued Antichrist when he commeth with all lying wonders and preuailing errors shall If the truth in Michas mouth be contemned 400. false Prophets shall preuaile with their lie So haue we seene that where a faithfull Pastor hath beene lightly set by the Lord hath one way or other remooued him and after his departure sent in some grieuous wolfe or other that hath not spared the flocke Fourthly the wisdome of God permitteth it for although it seeme to poison vtterly destroy the truth yet indeede he turneth it to the clearing and confirming of it it beeing an occasion that the truth is further sifted into that as sparkles issue out of the striking of two flints together so the truth discussed and disputed becommeth more lightsome and more victorious yea the gold commeth no brighter out of the fire then the truth out of the triall of opposition and contradiction Vse 1. Whensoeuer Sathan according to his accustomed mallice against sinceritie stirreth vp any troubles to stay the course of the Gospel to obscure the shining brightnesse of Gods glorie and to bring confusion into the most wise orders and ordinances of God then the Lord so ouerruleth the matter as that he alwaies bringeth light out of darkenes glorifieth himselfe purgeth his floare prooueth his people quickneth their zeale and traineth them in humilitie and obedience Let vs not then be discouraged if our eyes see many trials and in them many fall off if we see the truth oppugned doctrines of libertie broached backed and zealously maintained for surely although the Lord herein may iustly correct our manifest contempt of the truth yet can he not nor will forget his owne glorie 2. We ought to be so farre from troubling or hindring
as that wee must affect pray for and to our power procure the peace of Ierusalem yea so farre herein to straine our selues as that onely peace and truth may abide vndiuorsed But well saith one that hee who hath magnified his truth aboue all things Psalm 138.2 hath also aduanced it aboue peace 3. Vse meanes to avoide heresie and keepe out of the degrees of such a distastfull fruit of the flesh Gal. 5.20 The cheife of these meanes are 1. to lay thy ground in humilitie which onely cuâ—â—eth off contention the eldest daughter of pride and hath the promise to be taught in the way 2. to be diligent in the hearing and reading but especially in obeying the word for this is the readie way to attaine and containe thy selfe within the bounds of truth Ioh. 7.17 If any man will doe his will he shall know whether the doctrine be of God and whether I speake of my selfe And whosoeuer embraceth the counsell and wisedome of the word he walketh safely and his foote shall not stumble Prou. 3.21.23 where note with what conscience any Papist dare say that the Scriptures are the causes of heretikes Thirdly to growe vp in the affecting and loue to the truth for so shalt thou growe in the hatred of falshood Psal. 119.113 Dauid had neuer come to such an hatred of vaine inventions if it had not beene for his singular loue vnto the lawe Fourthly beware of hereticall bookes and companie for thou canst hardly get good out of the former and as hardly doe good vnto the latter but most easily receiue harme from either both of them beeing leauen and infectious The like may be said of sticking vnto Philosophie in matters of faith for euen this will easily breede an heretike Fiftly content thy selfe with thy estate and portion be it more or lesse couetousnesse and ambition haue throwne downe a great number of the starres of heauen from their former shine and beene the seedes of most heresies as in Ecclesiasticall storie appeareth yea in our dayes not a fewe haue growne into dislike of their estate who in hope of better preferment haue betaken themselues vnto the heresie of Poperie and therewith haue drunke in all manner of deadly poysons that treasons parricides murders of kings blowing vp of whole states with all such desperate attempts are most resolutely vndertaken and as vnnaturally acted by them Now hauing cleared the first point who are heretikes we come to the second namely how Titus must carrie himselfe towards them and that is he must after once or twise admonition reiect them Now because admonition is first in nature and order of proceeding though it be not so in the placing of the words we will consider of it somewhat in the first place And first it will be demanded what kinde of admonition this is I answer that this is not meant of that priuate admonition whereunto both priuate Christians and the Minister as a Christian are bound towards those that erre and are knowne so to doe but of that publike admonition in the face of the Church which is a seruant and maketh way to the publike censure of excommunication For it maketh way to the Churches reiection of such a one as the next verse sheweth incurable both because he is cast off the foundation as also is condemned of his owne conscience Further this admonition must be once or twise namely when the Pastor hath priuately conferred with him for the conviction of his conscience and admonished him to the reuoking of his wicked error if now he still stand out then generall warning is to be giuen two seuerall sabbaths of such an offender in the congregation not yet naming the person or cause in particular but threatening the sentence of excommunication vnlesse the delinquent come in in the meane time and yeelde himselfe vnto the truth And thus shall he see that all gentle and good meanes are vsed with him before the Church descend to such a grieuous censure Obiect But Christ requireth three admonitions Matth. 18.17 why doth the Apostle vrge but two yea Paul himselfe admonished the the Curch of the Corinths three times 2. Cor. 13. 1. this is the third time Answ. Those places speake of the processe of priuate persons in priuate offences which goeth before the publike notice and proceeding of the Church 2. Paul dealeth by Epistle in a louing and fatherly manner and prescribeth not to the Church how to proceede in their publike censures 3. In such questions of fact for the manner of processe much is left to the wisedome and iudgement of the Church which may so proceede as may make most for the good of the partie and may vse two or three admonitions at their discretion but so as admonitions must not be multiplied as we say toties quoties nether on the other hand must be vnder the number of two for two must be the least Doct. Hence we learne that euen heretikes and enemies to the church must be tenderly and louingly dealt withall so long as there is any hope that they may be gained and wonne Neither must they be seuerely or suddenly proceeded against by the Church but vpon due warning and threatning For herein 1. the Church beeing the daughter of God shall resemble God himselfe who still admonisheth before he strike 2. the commandement is that those that are spirituall must euer labour to restore offenders by the spirit of meekenes and neuer to remooue till all meanes of restoring haue beene assayed so that seueritie at first in those that are spirituall were meere crueltie 3. This softnesse in the proceeding of the Church bewrayeth her loue of the partie maketh his sinne better knowne vnto him letteth him see the danger of it and if all this be scorned and contemned it heapeth coales vpon his head and maketh the ensuing censure more iust and heauie 4. Hereto ioyne the examples of Paul who turneth not to seueritie till gentlenesse doe no good nor vseth the rodde so long as the spirit of meekenesse can preuaile yea of our Lord Iesus who pronounced not his woe against Corazin and Bethsaida till other great meanes vsed with them were reiected by them Vse 1. Hence may wee gather the meaning of sundrie places in the Scripture as Rom. 16.17 Brethren I beseech you marke them diligently which cause divisions and offences among you and avoide them 2. Ioâ— 10. If any come and bring not this doctrine receiue him not these and such like places must be vnderstood by this our text namely after admonition and good meanes vsed for their reclaiming they must be avoided and reiected and not before 2. If heretikes must be thus dealt with how much moree are we to deale louingly with brethren who fall not wilfully but of frailtie how carefull should we be to set them in ioynt againe tenderly couering the bitter pill of reproofe with sugred perswasion how should the spirit of Moses coole and
bid him not God speede and 2. King 3.14 Elisha telleth Iehoram an idolatrous king that had it not beene for the good king Iehosaphat he would not haue looked vpon him nor seene him And yet this hindreth nothing but that we must salute our owne priuate enemies though we may not the open enemies of God 3. If any haue sinned the sinne vnto death we may not pray for them therfore not salute them 1. Ioh. 5.16 This is the former kind of salutatioÌ„ but not that which the Apostle speaketh of in the text but the latter which is a more inward and entire affection betweene such as are of the houshold of faith who are straitlyeâ— knit together then by the bonds of humanitie and ciuill conuersation for besides these they are tyed by the bond of the spirit of faith of a most holy profession and are brethren not in the flesh but in the faith yea heires of the selfe same inheritance in glorie These are said to loue one another in the faith If they therefore be to be kindly saluted which hate vs much more they which loue vs and if they which loue vs in the flesh much more they which loue vs in the faith and that with a most heartie and large affection Hence note 1. that religion bindeth man to man in the straitest bond for 1. the spirit is the tyeâ— of it and hence is it called the vnitie of the spirit in the bond of peace and indeede it must be a wonderfull bond that can reconcile such deadly enemies as men are before they come into the kingdome of Christ Isa. 11.6 2. Gods image wheresoeuer it is is exceeding beautifull and a great binder especially where renewed and repaired which beeing once espied let the outward condition be what it can be a religious heart seeth sufficient matter of loue and will knit the soule vnto the soule of such a one 3. It addeth strength and firmenesse to all other bonds of nature affinitie desert c. and maketh them more naturall What a true friend was Ionathan to Dauid because he saw that God was with him his soule claue vnto him though the kingdome was to be rent from him for it yet could he not rent his heart from Dauid If Ioseph had not had more then nature he could not but haue reuenged such infinite wrongs vpon his brethren whereas the grace of his heart made him say It was not you my brethren but God sent me before you Consider also of the example beyond all imitation of our Lord Iesus Christ who gaue himselfe to the death for vs when we were yet his enemies 4. This loue must needes be most lasting for beeing loue in the truth for the truthes sake it shall continue so long as the truth doth but the truth abideth with vs and shall abide with vs for euer· and this is the cause that whereas the loue of nature dieth with it and the loue of wicked men dieth with their persons this loue liueth in death yea when goeth to heauen with a man and getteth strength and perfection then faith ceaseth and hope vanisheth away Vse 1. Whence we are taught most familiarly to embrace them that loue vs in the faith and to make most account of their loue Many loue in the face many in the flesh many in nature onely the loue of Christians is a fruit of faith a worke of the spirit and â—herefore a surer bond then they all Well knew the Apostle that none was in comparison worth hauing but this he calleth for no other he careth for no other he mentioneth no other 2. Such as set into any societie with others if he would haue it comfortable vnto him let him strengthen all other naturall or ciuill bonds by this bond of religion let him labour to begin his loue in the faith or if he haue begunne elsewhere alreadie let him reforme the same hereby if he looke for any sound comfort in his estate for this is the cause that men often haue so little returne of loue from their wiues so little obedience from their children so little dutie from their seruants so slender respect from their equalls because they begin their loue and duties at a wrong ende and haue for other respects affected those with whome they liue but the least if at all for grace and religion which of all is the soundest most profitable and most comfortable Quest. But how may I knowe whether I loue an other in the faith oâ— no Answ. By these notes 1. If thou loue him because he is a member of Christ for this loue must be a fruit of faith and knitteth him that hath it to the members as faith doth to the head 2. If thou loue his soule first and will not suffer sinne vpon it 3. If thou spyest and dost reuerence the image of God in him and louest him that is begotten because of him that begat and preferrest the grace of his heart aboue all other outward parts and respects 4. If thou aboue all other things wish him yea if it be in thy power helpe him to a further part in the better part which shall neuer be taken from him 5. If the more thou seest grace to growe in him the more entire thy loue groweth towards him 3. This point sheweth their fearefull condition that make religion the verie cause of their hatred and malice against the godly an apparant marke of the deuill is stamped vpon them who for this cause compasseth the earth that if it were possible he might chase the image of God from off the face of it Secondly in that the Apostle saluteth such as loued them in the faith we may note what a mighty power the Gospel carrieth with it where the Lord will haue it effectuall These Cretians had beene a vile people and of most bruitish behauiour as we haue at large heard in the first Chapter but now there were amongst them such as loued Paul and such as claue vnto him in the faith the Gospel had tamed and subdued them had turned them out of their sauage and cruell natures had made them tractable and docible and of euill beasts had reduced them to Christian affection and conversation but of this we haue spoken before Grace be with you all Amen This is Pauls ordinarie farwell written with his own hand in all his Epistles whereas the Epistles themselues were written out by some of his Scribes And it is added 1. as the marke of his owne Epistle that he might preuent counterfeit writings for well knew he how neerely it concerned the Church to cleaue vnto those writings which were indited by the holy Ghost inspiring the Prophets and and Apostles and not to haue any other bastard writings obtruded vpon her in which practise the deuill was restlesse euen in those times 2. As a testimonie of singular affection and good will which can be by no better meanes expressed then by frequent and earnest prayers and
three respects 79 Some wants in the Church to be borne with for 3. causes 83 Rules whereby a man may be kept vnreprooueable 6. 94 Why the Popish Church resisteth the marriage of Ministers 3. reasons 97 Rules to be obserued in beholding the examples of the Saints 2. 108 In designing men to offices the first respect must be had of the place and then of a fit person reas 3. 123 Ministers called Gods stewards for 3. causes 124 Faithfulnesse of Ministers standeth in 3. things 125 The wisedome of the Minister standeth in 2. things 126 Such as come neare vnto God in profession must be carefull to bewtifie it for 3. reasons 130 Great schollers must be taught by meaner then themselues for 3. reasons 132 Meditations to bridle rash anger 4. 138 Practises to the same purpose 4. 139 Arrowes of Gods wrath shot against drunkards 4. 143 Directions to avoid couetousnesse 151 Filthy lucre brought to 3. heads 152 Symptoms of an heart infected with couetousnesse 4. 156 Meditations to bridle couetous desires 4. 158 Practises to the same purpose 3. ibid. Reasons to be hospitable to strangers 3. 164 Reasons to be readie to distribute 4. 166 Meanes of temperance 2. 180 How some things are difficult in the Scriptures 3. Rules 192 Rules to know whether we haue beene as fit to learne as the word to teach 3. 195 Notes of him that resisteth the truth 3. 200 False teachers deceiue mens mindes 4. waies 209 Properties of errour 3. 210 Professors not so well fenced against errour and seducers prooued by 4 reasons 211 Sundrie vses of circumcision both Ciuill and Diuine 213 Three sorts of plaine reproouers condemned 216 Popish teachers the right successors of Iewish prooued by three reasons 217 Why God suffereth seducers in the Church 2. reasons 228 Seauen witnesses wherby the Lord condemneth the wicked and hypocriticall professors of the Gospel 240 Cautions in vsing humane allegations in sermons 3. 243 Truth in speach vrged by sundrie reasons 247 Reasons to mooue to diligence in our caling 4. 254 An honest calling a schoole of Christianitie 3 reas 255 Reasons against intemperance 3. 257 Rules of direction against intemperance 3 ibid Ministers must patiently beare a froward people for three reasons 260 To be kept from spirituall sicknesse three meanes 268 Reasons to vse those meanes 4. 269 Iewish fables what and why so called reasons 272 Rules to preserue vs from beeing turned from the present truth 4. 280 Men sanctified in part called pure for 4. reas 282 Reasons to mooue to puritie in heart and life although the world scoffe at it 5. 284 Euery thing good in the creation 4. wayes 286 All impuritie in the creature commeth two waies 287 A thing in it selfe good or indifferent is spoyled in the doing three wayes 288 A thing good in it selfe is rightly vsed by the presence of 3 vertues 291 No man may vse any of Gods creatures without leaue and thankesgiuing 297 Sundrie rules to discerne how men offend against the 3. former vertues in 1. meats 299 2. Garments 301 3. Riches 302. 4. Sports 303 A man may not aske more wealth in praier then necessaries reasons 3. 303 Rules of direction by which a man may comfortably turne himselfe to the vse of any creature 305 Seauen maine differences betweene the godly and the wicked 314 Foure markes of an hypocrite laid downe in the text and largly prosecuted 320 The hypocrite fitly resembleth a stageplayer from whom he hath his name in 4 properties 327 Triall of such as professe they know God but doe not by 4. notes 327 Two sorts of hypocrites 329 Word called wholesome doctrine for sundry causes 333 Duties of hearers of the word prosecuted 4. 335 Meanes of practise of the former duties 339 Soundnesse of faith standeth in 4. things 348 Soundnesse of Loue standeth in 5. things 355 Soundnesse of patience standeth in three things 358 Patience necessarie for euery Christian but commended specially to old men for 4. reasons 358 Foure points for women to meditate vpon 365 False accusing committed foure wayes 367 Rules to auoide the sinne of false accusing 4. 369 Men yeeld themselues slaues to the creatures 4 waies 371 The husbands dutie towards the wife wherin it standeth 380 The offices of motherly loue 4. 382 Meanes of preseruing chastitie 388 Reasons to mooue vs to the care of not stayning our profession 399 Rules to be obserued that we staine not our holy profession 6. 402 Reasons moouing young men timely to order their waies 4. 405 Foure helpes to further young men in the former dutie 407 Reasons to enforce yong men to sobryetie 4. 410 Meanes of practise of the former grace of sobrietie 411 Reasons to stirre vp the men of God to the care of their liues 4. 415 Means to attaine an vnblameable life 416 Sundrie motiues to seruants to shew all good faithfulnesse 432 The Gospel called the doctrine of grace 4 reasons 433 The holy doctrine of God adorned 2 waies 434 Maine differences betweene the law and Gospel 437 A man may know whether he receiue the grace of God in vain or no by three notes 438 How to entertaine the Gospel aright 443 The light vnder the Gospel farre clearer then theirs vnder the lawe 4. reas 446 A triall whether we receiue the light by 3. notes 449 Motiues to entertaine the light whilest it is with vs 6. 450 Fiue sorts of men that refuse the light 451 Lusts called worldly for two reasons 456 The Commandement is possible to the beleeuers 3 waies 457 Vngodlines is branched into 4 heads 458 Lusts are to be resisted for sundry reas 463 Rules and motiues for the practise of sobrietie 469. Righteousnes 471. Piety 473 Hope called a blessed hope 3. reasons 480 Christ called a mightie God 3. reas 481 To the true waiting for Christ 3. things required 484 The qualities of the sound expectation of Christ 4. 485 The effects of the same expectation 4. 486 Motiues vnto it 4. 489 Circumstances gathered out of the historie that Christs passion was voluntarie 5. 504 To receiue Christ and his merits wee must doe 3. things 509 Christ redeemed his Church from the captiuitie of sinne 2. wayes 510 Sinne must be dealt with as a Tyrant in 4. resemblances 513 Christ purgeth his people 2. wayes 517 Meanes of our purging 5. 519 Motiues to vse the former meanes 6. 521 The Church is Gods peculiar sundrie waies 523 Rules to be set before their eyes that intend Gods glorie 2. 525 Three vertues must attend zeale to guide it aright 529 Effects of zeale in the effecting of good things are many 531 Fiue sorts of men discouered to want zeale 532 Why men remember not good things heard 3. causes 542 The Lord maintaineth the Magistrates authoritie 4. wayes 555 Notes of him that is readie to euerie good worke 3. 563 Rules of practise to set vs forward in euerie good worke 3. 565 Cases in which a man may speake the euill he knoweth by his brother 4.