state of innocencie betweene innocent persons in an innocent place that it was an estate blessed by God before the fall and after the fall had the same blessing renewed vpon it to Noah and his children as though they had forgotten that the Sonne of God had sanctified it by his presence graced it by his first miracle called it a coniunction of God whome God hath ioyned c. as though they would not knowe what the Apostle had said that euery ordinance of God is sanctified by the word and prayer and that all things are pure to the pure and this institution so especially as that the infidel husband is sanctified in the beleeuing wife and the vnbeleeuing wife in the beleeuing husband and that the woman thorough bearing of children shall be saued if she continue c. But what should I light so many candles in such sunshine were it not to discouer their monstrous delusion Secondly are none commanded to be holy but the Priests and not as well all the Israelites or was that sanctitie any other but that which standeth in pure heart good conscience and faith vnfained in innocencie and loue towards God and men Now if all such as thus must be holy are inhibited mariage where should we seeke an holy seede Thirdly if the Priests had some legall purifications which must be vsed before they appeare and approach before the Lord were they not all typicall representations of that spirituall holines wherein euen we ought to resemble them and beeing so are they not all dated or if we consider them as they were also antetypes of Christs puritie the high Priest of a better couenant are they not expired or if the Popish Priests will be so exact in imitating them let them giue vs a reason why they follow them not in all such rites of that kind as well as in some for when the Preists entred the tabernacle they were prohibited the vse of wine Leu. 10.9 neither must they at any time meddle with the exequies and funeralls of the dead neither must they be shauen Leu. 21.1.5 but to imitate them herein would not stand with their ease or profit And yet notwithstanding all these purifications was it neuer concluded that Priests and Leuites might not haue their wiues but if any found reason may be gathered from their example it might rather be thus framed Euen the Priests and Leuites had their wiues and much more may the Ministers of the newe Testament As for that they obiect out of Isay 56.4.5 The answer is readie and plaine that the Prophet speaketh not of any that had vowed continencie but of such as had been made Enuches involuntarily to whom that comfortable promise is made not for their continencie or beeing Enuches but for keeping the sabbath choosing the thing which was pleasing to God and taking hold of his couenant Obiect Further out of the new Testament they alleadge many things especially out of the 1. Cor. 7. as where Paul wisheth men to be without distraction ver 5. to abstaine for a time to giue themselues to fasting and prayer 7. where is concluded that this estate hindreth the exercises of pietie and therefore intolerable in a Minister and further where he saith that the vnmarried careth for the things of the Lord but the married rather care how to please one another v. 32. and those that are vnmarried it is good so to abide and he that giueth not his daughter doth better and the widow is more blessed if she so abide ver last Ergo. No Minister may marrie Ans. Doe not these men bewray the nakednes and pouertie of their cause when they are glad to snatch here and there a word to wrest against the authors meaning without due regard yea with vtter neglect of the scope and all circumstances of the place for to whom writ the Apostle was it not to the whole Church of Corinth so as by their collection it was not lawfull for any man or woman of that citie to be married 2. what times writ Paul in was it not in times of most heauie persecutions which in all that chapter he had a speciall eye vnto 3. In what manner writ he doth he not say that he writ this by permission not by commandement v. 6. doth he not affirme that euerie man hath his proper gift according to which he is to walke v. 7. 17. doth he not professe that he speaketh for their commoditie as giuing them an wholesome counsell and not to entangle them in a snare v. 35. and that which he speaketh is in regard of the present occasion and necessitie v. 26. notwithstanding all which no married persons may defraud one another v. 5. and much lesse depart one from an other v. 10. 4. For the matter alleadged Because the Apostle would haue all Christians as free from distraction as might be and because they must abstaine too extraordinarie fasting and prayer which those dangerous dayes and tyrannicall times called vpon them for the place not beeing meant of ordinarie prayer can it be wrâ—ng out of the place that marriage therefore must be vowed against either of them or much lesse of any other sort of men Againe because the Apostle speaketh of some carnal persons matched together that they regard the things of the world and the pleasing one of another aboue the pleasing of God can any shewe of argument evince that therefore either marriage is vnholy or is of any sort of men to be disavowed for that the place must be so vnderstood is euident else what shall we think of Abraham and Sarah Isaac and Rebecca Elcanah and Annah Zacharie and Elizabeth Aquilla and Priscilla shall we thinke that these faithful couples cared not for the things of god and if they did why cannot other beleeuers and if mariage were such an enemie to prayer and hinderance of pietie in it selfe as they would make it why are all Christians commanded to pray continually to possesse their vessels in holinesse and honour how is it that we reade of families called Churches how could any man say I and my house will serue the Lord how doth the wise man say that by a wise woman the house is built vp And indeede where God giueth such a one a man is freed from many distractions and findeth his wife a fit helpe made vnto him whereas it was not good for him to be alone Finally as all married persons neglect not so all single persons seeke not the things of God for we reade of many foolish virgins Furthermore where the Apostle affirmeth it to be good to abide single either in virginitie or widowhead and not to giue the daughter in marriage c. and that onely in regard of the present times shall no time afford lawfulnes for some sort of men to marie And that those precepts are so to be vnderstood the Apostle himselfe expresseth for if good were opposed to euill of sinne then had the Apostle contradicted
word of God is both the immortal seed wherof we are begottē to God that food which daily preseruet◠vs that we perish not 1. Pet. 1.23 and 2.2 if it be purely and incorruptly preached all the sound members of the Church by the power of the spirit turning it into good blood and nourishment are sound and strong but if it be adulterated and corrupted with mans deuises if it be blended poisoned or leauened hence are all sorts of spirituall diseases ingendred and fedde which ouergrowe the soules of men so as they are soone brought to the gates of death 2. The Apostle wisheth vs to consider the ende of the commandement 1. Tim. 1.4.5 that is either the morall lawe or that commandement and lawe of Christ Ioh. 15.20 The ende of the commandement is loue that is both towards God for himselfe and man for God but this loue must not be vnsound not in word and tongue onely but in deede and in truth from a pure that is a sincere heart a good conscience and faith vnfained But how is this soundnes o◠grace wrought in the heart the verse going before telleth vs that fables and vanities of men are so farre from this worke that fire is not more contrarie to water then those be to godly edifying the which plausible wittie conceits while men desire they are soone turned saith Paul to vain iangling And Satan hath made vse of this truth to the ouerthrow of many soules whose ancient practise euer was to pester the Church with infinite toyes and tales fancies and fables that mens sences might be taken vp therein least they should by the searching of the truth get out of his chaines of darkenesse wherein hee detaineth them 3. From the righteous iudgement of the Lord the sencence hath passed that when hee hath affoarded men his word to call convert strengthen and direct them but they hauing wandring hearts and itching eares loath that wholesome word he giueth them ouer to strong delusions to beleeue lies and to this ende according to their owne hearts lusts he sendeth them an heape of teachers to turne them away from the truth 2. Tim. 4.4 And what can be more iust seeing the Lord hath enioyned vs to captiuate all our senses vnto the simplicitie of his word but we wil vntie them to raunge after strange glosses comments and words of no profit he hath separated the wheate from the chaffe but we will mingle them he hath deliuered a perfect rule of faith and life but we by seeking out other rules from men argue it of imperfection he hath offered vs the pure riuers and streames to drinke at but we will digge puddles to our selues or drinke out of the cisternes of strangers shall not men now despising so great grace neglecting so great saluation offering such open iniurie to the Lord and his ordinances as iustly as dearely buy their owne woe and be giuen ouer to delusion Vse 1. Ministers must so teach as they may be able to professe with the Apostle 2. Pet. 1.16 We haue not followed deceiueable fables but the power and comming of our Lord Iesus Christ that is concerning the exhibiting of the Messiah the accomplishment of promises the abolishment of shadowes and his mightie power in word and action in his resurrection and ascension these are the things which we haue opened vnto you not wearying you or our selues in vngrounded fables vncertaine doctrines or deceiuing you with any shewe of words nor any thing whereof we were not occulate witnesses Other things haue a shewe of wisedome but if the word of the Lord be forsaken what truth of wisedom can be in them Ier. 8.9 other things may seeme to bring glorie but the true glorie of Gods messenger is that of the Apostle 2. Cor. 1.12 namely in simplicitie and godly purenes and not in fleshly wisedome he conuerseth in the world 2. Hearers must beware least any spoile them or carrie them away thorough Philosophie the speach is taken from theeues who come secretly to carrie away sheepe out of the fold to whome the Apostle compareth vaine teachers for they are no better to whom if thou wouldst not be a pray keepe from their snares mens wisedome will here betray thee curb the vanitie of thine owne heart in which thou art borne else will it make thee drinke in vanitie as the fish doth water be diligent in learning and keeping such doctrine as concerneth life euerlasting heare him willingly that telleth thee of Christ of his doctrine of his actions of his suffering this shall feed thee to saluation as for doctrines of quaint deuises and conceits of humane wisedome turne away thine care from them els wil they breede to more vngodlines 3. The seuerall doctrines of Turkes Iewes Papists are so many bad humors feeding so many diseases amōg whom if there be any faith at all yet can there be no soundnes in the faith because all of them are patched together of fables to passe ouer the former as too blasphemous to be once named among Christians the verie name of their Alcaron is suffitiently detestable The Iewish fables whereof their Talmud is full we haue seene in part besides that their Cabala is full of humane deuises but euen in the things which primarily were the Lords owne institutions they are become the embracers of fables If now they vrge as they doe distinctions of persons he is a Iew not who is one outward or in the letter but he that is one within If circumcision a note of that distinction now that is circumcision which is not in the flesh but in the heart If distinction of daies seeing Christ our Passeouer is sacrificed we must not keep feasts with old leauen neither with the leavened bread of maliciousnesse but with the vnleavened bread of sinceritie and truth If distinction of meates that which goeth into the bellie defileth not a man and whatsoeuer is sold in the shambles we may eate asking no question for conscience sake For the Popish fables we need goe no further then there liues and legends of many of which delusions they are now ashamed But if we adde their Canons constitutions decrees and humane traditions vrged as things necessarie binding the conscience concerning daies meats garments orders and such voluntarie worship we might easily see their whole religion placed in such outward obseruations neglecting and deprauing whatsoeuer is of substance to the true and spirituall worship of God as though Christian religion stood in things corruptible or in things indifferent or bodily exercise and not rather in things spirituall necessarie and premanent Hath the holy Ghost said in the Scripture that the kingdome of God is not meate and drinke but righteousnesse peace and ioy in the holy Ghost and that meat and cloth are for the bellie and back and perish with the vse for God shall destroie both Let the blinded Papist keepe his coard and cowle at his backe cloath
of Christ and the expressing of his vertues Whence it is that the Apostle praysing God for the faith and loue of the Colossians presently pointeth to the naturall mother of these vertues of whom they both are bred and fed for the hopes sake that is the glory hoped for which is laid vp for you in heauē And the same Apostle exhorting the Philippians not to minde earthly things but to trafficke as the citizens of heauen noteth this the most effectuall reason because from heauen they looked for a Sauiour who would change their vile bodie and make it like his owne glorious bodie Vse 1. Ministers must take heede of earthly mindednes not seeking theirs but them who are committed vnto their trust not onely hereby to auoyde offence but also that they may feelingly speake of such points as concerne the forsaking of the world in affection a point most difficult to learne from the most sanctified teacher Which course if a minister take not long may he looke for an haruest yea euen till his eyes faile but he shall neuer see his seede againe he hath sowne to the winde and what can he looke to reape but earthlinesse or atheisme amongst his people For mens minds will be working and setling themselues vpon some pleasurable and profitable obiect if not vpon that which is truely good yet at least vpon that which is apparantly good and their hearts can neuer be taken off things belowe but remaine wordlings still vnlesse we shewe them better treasures elsewhere and that in such feeling manner as they may thinke we speake in earnest And againe if they without this doctrine be suffered like the Sadduces to include all their hopes desires in this life no other fruits can be expected but open Atheisme and contempt of God Vse 2. People must conceiue that now in the ministerie they are called to the beginnings of the heauenly life For we may not thinke that the Lord meaneth onely to manifest his loue hereafter in heauen to beleeuing soules but as loue desireth present communication and vnion with the thing loued so the Lord entreth into present league with such as he striketh his euerlasting couenant withal neuer marrieth himselfe into any soule in that indissoluble wedlocke with whom he contracteth not himselfe euen here vpon earth And seeing the Gospel in the ministerie of it is the Lords loue letter euery one in the hearing of these glad tidings must say to his soule this is the suite and offer of God vnto mee calling me in this sermon to nearer fellowship with himselfe oh vnthankfull wretch if I refuse his loue if I still cleaue vnto earthly affections and earthly conuersation on whom so much labour is spent that I might bee called out of the world Vse 3. Hence may euery hearer make a triall of his profiting vnder the ministerie looke how much thou findest thy heart lifted vp towards heauen and heauenly things how much thy earthly cogitations are abated how much thou findest saluation neerer then when thou first beleeued so much hast thou profited by the word and no more The which checketh many of our hearers who are euerie whit as worldly as earthly minded as they were at their first receiuing of the Gospel and some professors that haue much earthlinesse bound vp in their bosomes the following of their owne ploughs causeth them often contentedly to pluck their hands from the plough of the Lord. And because it is common with men to thinke they haue attained inough in Christianity when they haue gotten a little knowledge and may now make holiday and go no further it is meete that all of vs should bring our hearts to some certaine triall and touch whereby we may haue assurance that the word hath framed them to this temper of which we speake and that we may doe as by many other so especially by these three notes 1. Whereas all earthly reioysings are condemned as wherein men easily loose their hearts and whereby death is made distastfull and vnwelcome examine whether thou reioysest in God in his word and graces as in thy chiefest ioy and aduantage 2. Seeing in all our earthly employments we may not while we vse the world become worldlings whether by all earthly things we be drawne to the loue of heauenly for although God hath appointed but one Sabboth in seauen daies yet to a Christian euery day is sanctified to be a rest from all the deeds of the flesh wherein he is to walke with his God and shew forth the religious keeping of his heart and good conscience in euery action of his whole life so making euery action of his particular calling a part of Christian obedience and dutie vnto God 3. Seeing a well ordered heart hath nothing in earth in comparison of God search thy soule whether it findeth more sweetnes in the seruice of thy Lord then in his outward benefits as there is great reason seeing these must leaue thee or be left of thee before or at the day of death when accounts must also be made both for the getting keeping and expending of them at which time those who with most greedie appetites haue sought them and purchased them shall find them farre from counteruailing that good which they forfeited for them By these notes gage thy heart sound the depth of it and thou shalt doubtles finde such deceit as shall occasion thee to cleaue to that ordinance which he that framed it at the first hath in his wisedome appointed for the further reformation of it Doct. 2. The second instruction out of the words is That true faith neuer goeth alone but as a Queene is attended with many other graces as knowledge loue feare of God among which hope here mentioned not only adorneth and beautifieth but strengtheneth and fortifieth the beleeuer and as an helmet of saluation causeth the Christian souldier to hold out in repentance and obedience Hence it is that our Apostle speaketh not of the faith of the elect but he mentioneth as an inseparable handmaid the hope of life eternall so doth the Apostle Iohn We are now the sonnes of God here is faith making vs the the borne of God and we know that when he shall appeare we shall be like him there is hope and whosoeuer hath this hope purgeth himselfe as he is pure there is the strengthening of the beleeuer in obedience Notable for this purpose is that place in Rom. 5.1 2. c. where the whole traine of graces attending and following faith are fully and excellently described Now this hope is a gift of God whereby the Saints patiently and firmely expect good things to come alreadie beleeued especially their resurrection and life eternall prouoking them in the meane time to all dutie In which description diuerse things are to be considered First the originall of it It is a gift of God and obtained by prayer as faith also is whence the Apostle praieth that
stedfastnesse And this promise is described 1. from the stabilitie of it in that the author of it is God who cannot lie 2. from the antiquitie of it gathered from the circumstance of time before the world began both which considerations most effectually commend this promise of God and also confirme this our hope which leaneth vpon it Quest. What kind of promise is this heâ—â— mentioned Ans. The word signifieth such a promise as is meerely free and most absolute as the learned haue obserued and is opposed vnto all legall promises which are not free but conditionall and made good to the keeper for the keeping of the law for the man that doth the law shall liue by the lawe but euangelicall promises whereof this is the principall are no such compacts or bargaines but free without all antecedent inducement and all condition of doing any thing on our parts As for the condition of faith which some may here alleadge the answer is we receiue nothing for our faith nor the worthines or worke of it but by it as a hand or meanes we receiue the free promise of eternall life Quest. But how could God promise before the world began that is from euerlasting seeing there was none then to promise vnto Answ. By an vsuall figure of speach the thing decreed is put for the decree it selfe and the true sense is this God promised that is decreed to promise before the world began and in due time hath made that promise manifest in the word preached as in the next words The like phrases we finde 2. Tim. 1.9 He hath called vs with an holy calling before the world was Eph. 1.4 we were choosen before the foundation of the world that is God decreed then to choose vs. Neither will this speach seeme strange to him that considereth 1. that with God all times are present none former or latter to him 2. that hereby the Scriptures would note the certaintie and assurance of such a maine promise of such vse and expectation Out of which words we note three lessons 1. That life eternall is ours by free promise 2. That God cannot lie and therefore the promise is infallible 3. The admirable care and loue of God to man tendring his eternall good before he or the world was Doctr. 1. That eternall life is by promise appeareth by that vsuall metonimie in the Scriptures whereby it carrieth the name of the promise it selfe although indeede it be the thing promised Heb. 6.12 be followers of them who through faith and patience attaine the promise that is life promised This truth was liuely typified both in the sonnes of Abraham as also liuely shadowed in that earthly Canaan The sonnes of Abraham were Isaac and Ismael two sonnes but one heire and he the sonne of promise by which title alone he held his prerogatiue whereas Ismael was the first borne Hence was it vsuall with the Apostles to oppose the sonnes according to the flesh to the sonnes of promise And as it was then so now is there a seede of promise euen all faithfull men and women who are raised out of faithfull promises faithfully apprehended called elsewhere not sonnes onely but heires of promise that is not onely such as to whom the promises belong but such as claime their inheritance onely by adoption and promise and not otherwise In like manner the earthly Canaan was called the land of promise not onely because it was long before promised to Abraham and his posteritie many of whom for many generations onely so enioyed it but also because those that were brought to the possession of that good land had it not for their owne worthinesse they were charged to beware of such thoughts for God gaue them this power by stablishing his couenant with them figuring vnto vs no other thing but that this blessed rest prepared for the people of God the truth of that shadow is held in no other tenure but by vertue of the promise neither here nor hereafter adde hereunto that whatsoeuer grace the Lord powreth into the hearts of the elect they all beeing not onely steppes and degrees but pawnes also and pledges of eternall life looke out vnto the promise faith apprehendeth it hope expecteth it loue thankfully entertaineth it yea and all the rest are quickned and strengthened by it Nay in this regard the holy spirit of God from whom these streames of grace doe flowe is called the spirit of promise not onely in that he was promised to beleeuers as Ioel. 2. I will powre out my spirit but also because he sealeth vp vnto their hearts the certentie of this maine promise touching their saluation Obiect But life eternall is called a debt Ans. It is so of his promise not of our desert Herodias craued Iohn Baptists head as her due but not because by dauncing she had deserued it but because of the Kings promise And that these promises are free may appeare in the first and maine giuen to Adam when he was farre from deseruing it in whom was nothing to mooue to the Lord but to the cleane contrarie Vse 1. Whosoeuer pretend any other title to the inheritance besides the promise of God are of the bondwoman and Ismaelites descending of Agar The Apostle sheweth how we receiue the promise of the spirit that is freedome from the law sinne death hell and damnation namely through faith here is no merit but faith taking â—old Which condemneth that arrogant doctrine of the Church of Rome who will haue life eternall repaied to the merit of workes for their condignitie which is all one with the renouncing of the promise of mercie and to flie for releefe vnto the iustice of God Whereas the whole new Testament draweth vs from that legal righteousnesse and suffereth vs not to behold our best workes but God the promiser and Christ the mediator and our birth which brings our inheritance and our selues in the gifts of righteousnesse and remission of sinnes onely receiuers and in the matter of our iustification before God meere patients and no agents at all Vse 2. The strength of our hope standeth not vpon merits but vpon this same promise which confuteth another Popish error that to hope without merit is presumption but Abraham had another prop for his hope it was not merit that made him hope aboue hope but because he knew who had spoken he doubted not the promise through vnbeleefe Obiect 1. Ioh. 3.19 If we loue indeed and in truth we know that we are of the truth And therefore hope of saluation is to be fetched from the workes of loue Ans. The scope of the Apostle is to teach that true faith cannot stand without a good conscience not that the perswasion of it either onely thence ariseth or thereupon only dependeth or cannot be without works but that then we haue more full perswasion of our coniunction with God and soundnes in faith when together with the inward
as any lyon or wolfe I haue spared no pray and as subtile as any foxe to deceiue my brethen I haue spit out my venome both to the face and behinde the backes of my neighbours and especially against the houshold of faith the professors of religion Oh what a beast was I in all this But now seeing my vnderstanding is restored vnto me againe I will neuer hereafter carrie my selfe but like a man not making my lusts my lawe any longer but reason shall be my guide nay nor that onely but like a Christian man I will by Gods grace suffer my self to be guided hence forth by renewed reason yea by the word and spirit of God If I must needes in any thing resemble the beasts it shall be the oxe and asse in knowing my Lord and Master the storke and crane and swallowe in acknowledging the seasonable time of my repentance the serpent in Christian wisedome the lambe and doue in Christian meekenes and innocencie and thus resembling them I neither shall be nor accounted a beast nor yet be condemned by any of them But if any loth to leaue his brutish properties will be a beast still and followe his lâ—st it is fit hee should see the ende of his way in one of his predecessors Prou. 7.22 He goeth on as an oxe to the slaughter Many such thinke and pretend they goe to heauen but deceiue not thy selfe no vncleane thing entreth within the gates of that holy citie thou shalt stand with thy fellowes without Reu. 22.15 Without shall be dogges and enchanters and whoremongers and murtherers and idolaters or whosoeuer loueth or maketh lies and one day shall by experience teach thee that the bread of children belongeth not vnto dogges Slowe bellies In these words this people of Creta are by their Poet accused of habituall idlenes and intemperance who howsoeuer to the duties either of the first or second table they were as heauie and slow as any snaile yet in the feeding of themselues and following Epicurus his trade so diligent and instant they were as euery man seemed rather to be a bellie then a man and therefore doth the Poet by an vsuall figure of speach thus expresse them And as this whole hexameter so much more was this part of it more frequent among the heathen who were wont prouerbially to call such persons bellies as they saw addicted to idlenes gormandizing and intemperance Doct. A life led in idlenes and delicacie is condemned both by the light of nature and of the Scriptures Of the former there is good reason seeing it is against that order of nature which God set in all his creatures at the first euery one of which are sâ—ill vnweariably employed according to their first institutions The celestiall bodies stand not still but by miracle In all inferiour bodily creatures if well ordered there must be these three things 1. An order of the parts the feete may not stand vpon the shoulders for that is the place for the head 2. A proportion of them or a symmetry for the eye may not be bigger then the head 3. A function of each of them for euery one of them must haue some distinct office which it must diligently attend vnto 2. And if we looke vnto the Lords institutions with man we shall see that this idle and dronish kind of life was banished out of paradise it selfe from that innocent estate to the preseruation of which all the creatures offred vp themselues to saue mans paines and yet euen then must Adam dresse the garden then when he was a more absolute Lord ouer all the earth then any man euer since was or is ouer any part of it yet might be not liue as many of our gentrie out of a vocation and calling but must abide in that vocation whereto he was called And euen in paradise seeing the Lord instituted no more Saboaths then one in seauen daies what would he else declare then that innocent Adam was no lesse bound then now we are to employ the most part of the weeke about the things of his calling still in the midst of them remembring to shew forth the loue of his creator and the religious keeping of a good conscience 3. And how much more now since the fall may we thinke is man borne to trauell as the smoke to flie vpward for seeing that by the curse of sinne the creatures haue denied their former serviceablenesse but vpon condition of great industrie and trauell Gods ordinance and commandement is that now in the sweate of our faces we should eate our owne bread prouiding for our selues and ours which is besides the pleasing of God who delighteth that man should make his calling a part of Christian obedience a sweete fruit of our paynes carrying vs more comfortably thorough our way in the world 4. And yet looking nearer the matter we find this order and ordinance of God more forceably fastned vpon those that professe themselues Christians euery one of whom must be so farre from that inordinate walking as that he must withdraw himselfe from such And if any man be he neuer such a professor of Christ will not worke he ought not to eate let him starue his blood be vpon his owne head For such as these in the profession especially whose pride whose ease whose tooth whose play bring in arâ—eareges vpon them vnawares are the spots and blots of religion Now therefore that such as professe the Lord Iesus may the better be contained in this order of God both for the discharge of their owne dutie and the good example of others these reasons are to be considered 1. That God who hath set vs in our callings hath promised also to be with vs to giue vs good successe in them to helpe vs to beare out the tediousnes which sinne hath brought vpon our labour to giue vs his protection in these our waies to feed and maintaine vs by the blessing of our labour in the house in the field in our stock and in our store whereas pouertie arresteth the idle person Prov. 28. the idle shall be filled with pouertie And all this is to encourage vs to faithfulnes and diligence in the duties of our callings See Ioshua 1.8 2. Whereas all other creatures liue vnto themselues man was appointed to liue aswell to others as to himselfe the Church the countrie the familie the poore euery man challengeth a part in euery man And therefore although some other creatures be all a bellie as the crabfish who walketh with her teeth yet a Christian man must be a hand to one an eye to another a foote to another a shoulder to support another he must not only consist of bellie and teeth Aske thy selfe then what good doth my life to Church to Commonwealth to family to men and if thy conscience answer truly little or none then maist thou conclude surely I am rather a
it and the sunne rising it presently vanisheth away If they cleaue to the Church for a while they do not with full purpose of heart cleaue vnto the Lord. If they abstaine from euill it is more in regard of man then of God or their care is but to cut off the wash boughs of sin but they leaue the bole stumpe standing to stoppe the courses of more shamefull and grosse sinnes but not to damme vp the fountaine If they doe any good they are drawne to it not for the loue of God directly but for some wordly respect and the ende is rather feare fauour praise of men then the glorie of God as Ananias If they humble themselues before God it is for corne and oyle If they howle vpon the beds of their sorrowes it is for their sickenes and not for their sinne affecting deliuerance but not repentance If they worship yet wish they there were no God to worshippe as Herod pretended to worship Christ but intended to kill him If they thrust themselues into the companie of good men it is not to better themselues but to credit their actions they can desire them to pray for them as Pharaoh Simon Magus but cannot pray for themselues If they professe religion it is not for religions sake but some other thing accompanying it Ephraim is as an heifer that delighteth to thresh because treading out the corne the oxe must not be musled but eate at his pleasure but could not away with plowing the yoke was too heauie and the commoditie too light so some outward commoditie prouoketh the hypocrite to professe religion but he cannot abide to plowe vp his heart Iudas will carrie Christs bagge till he can gaine more by him Thus turne the hypocrite any way he will be found swan-like which of all foules hath the whitest feathers but the blackest flesh vnder them except wee shall fitlier compare them with Christ to the foxe who hath this qualitie that his skinne is better then his flesh a shewe he hath of godlines but wanteth the power he hath a name that he liueth but is indeede dead seeing the whole life of religion consisteth in inward renouation of heart and sanctimonie of life both which is wanting vnto him whose sinne lyeth vnder a cloake and liueth in his soule as in a closet from which the hypocrite will not be parted 3. The third note or character is in a further degree of the sinne in that they are said rebellious to Gods commandement and disobedient to the doctrine of God The word giueth vs to discouer two vices in these titular Christians 1. infidelitie 2. rebellion or in one word the want of the obedience of faith True it is they make a great shew of faith but the Apostle distinguisheth of faith one kind is fained another is vnfained the former may be ioyned with much knowledge much talke of pietie but neuer with a pure heart and good conscience as the latter Now this vnfained faith beeing the mother and mistresse of vnfained obedience and the onely roote whence this fruit can budde and blossome whosoeuer are destitute of the former cannot but be barren of the latter what are the fruits of vnbeleefe see Act. 17.5 2. Thess. 3.2 Heb. 3.12 And although hypocrites which taking on them the names of Christians make a great shew of holinesse in externall seruice in some ceremonies or wilworship that a man would meruaile that the Scripture should ascribe rebellion vnto them yet looking nearer vnto their seruice it will appeare no better For in all that obedience of theirs which they make such account of they depart from the word if not in whole yet in some part yea in such a part as maketh it rebellion which cannot properly be said of the imperfect obedience of Gods children whose best actions cannot abide the triall of the law for besides that the best of their obedience is wanting in that which the word requireth not beeing fruits of faith whereby only they become acceptable euen in doing that which God commandeth they become rebellious and that either by adding something of their owne as Iehu whose fact though commanded and much commended yet was such a rebellion as caused the Lord not many yeares after to visit all the blood of Iizreel vpon his house yea made the whole kingdome of Israel to cease Or else by detracting something from the word to which yet they seeme to giue absolute obedience as Saul who although he obeyed the word and made his boast of doing the commandement yet because he did not all the word is charged of rebellion 1. Sam. 15.13 This consideration meeteth with the excuses of such whited toomes who scorne to be called rebells because they heare the word and yeeld something vnto it they belong to God and will serue him so neere as he giueth them leaue but yet some lusts may not be left some sweet morsell shall be held vnder the tongue and they cannot endure such a continuall martyrdome as mortification is But those we see are not onely rebellious who stand out and openly belch out blasphemies against God and his word such as say we will not haue this man to rule ouer vs come let vs cast away his cords from vs the word of the Lord spoken by thee Ieremie we will not doe but those also who secretly in their course depart from the word with pretence of obedience such as take the word into their mouthes but hate to be reformed The fourth character of an hypocrite is yet in a further degree of the sinne and goeth neere the detection of him when after long custome in sinne and cracking his conscience checking him he becomes as a crazie pitcher which is vnfit to hold water so is he reprobate to euery good dutie now can he doe nothing but rush into sinne thick and threefold and dowse himselfe ouer head and eares in impietie And how can he be other for faith he neuer had any and if any zeale remaine it putteth him forward to sinne at least that which cannot please God his corrupt conscience hath so long accused him and borne him harmelesse in the outward ceremonie and formall worship that it is either brawnie and fencelesse and so workeles or if it set it selfe on worke it is still to make him more reprobate to good duties as wearie to heare the word ashamed to pray confounded and sometimes condemned in himselfe for his present waies and iustly for although he seemed sometimes to shine among the starres yet his present courses suite not with such practises as he had better neuer to haue bin acquainted with then euer to haue growen weary of Which alas we know to be the case not of a few who seeme to haue receiued the sentence which passed against the figge tree presenting Christ with leaues but not with fruite neuer more fruite growe on thee for how soone are they withered Nay more it is to be feared
be performed in the first neither ought any creature to be loued so farre as it is an enemie and hatefull to God the creator Psal. 139. I hate the wicked that is so farre as wicked namly their practises not their persons Secondly it must be sound in the order which will appeare in two rules 1. it must be in the greatest measure where is most grace and shew it selfe most friendly and louing to them that loue and are the friends of God It must doe good vnto all but especially the houshold of faith The Apostle commending the loue of the Ephesians which for the soundnes of it he sawe was praise worthie he hence approoueth it that it was towards all Saints and hence the Apostle Iohn gathereth a note that we are translated from death to life if we loue the brethren And herein we haue God himselfe going before vs in example who respected the poore widowe of Sarepta aboue all Israel Now we shall descend fitly to this dutie by these staires 1. by louing God simply for himselfe 2. Christ as man the beloued of God the head of his Church 3. the Church it selfe the bodie of Christ receiuing of his fulnes grace for grace and 4. the particular members must rise vp higher in our affections as the Lord hath highlier honoured them with grace and more expressely renewed his image vpon them The second rule for the right order of sound loue is that it must beginne at home but may not there determine the rule of the loue of our neighbour Christ hath made the loue of our selues and as we are to prouide for our owne good first and that according to the wisedome which the word teacheth first seeking the kingdome the pearle the treasure for our soules and then these outward things for our outward man euen so are we to deriue this loue in this manner vnto the soules and bodies of others according as they are nearer vs or further off in the degrees of grace and nature And here respect must be had 1. to those of our own house as to whom we are tyed either by the bond of marriage who beeing one with vs haue right to the same affection wherewith we loue our selues or of neere blood as parents children or of dutie as seruants he that careth not for these is worse then an infidel and hath denied the faith 2. He that careth for none but these is little better for if loue bee sound within it will be working outwardly As 1. to such as are tyed by any bond of blood or alliance euen without the family 2. to such as are in a perpetuall contract of friendship with vs as was betweene Dauid and Ionathan 2. Sam. 18.1 and Christ had one who aboue the rest was called the disciple whom Iesus loued 3. it must proceed on to strangers as men and as those that may be heires of the same grace of life with vs yea to the poore as well as to the rich Iam. 2.8 9. nay more to our enemies Matth. 5.44 Loue your enemies these are the degrees of sound loue Thirdly this loue must be sound in the seate of it and that must be the heart Rom. 12.9 Let loue be without dissimulation it must not be hypocritall from the teeth outward or fawning but loue must come from a pure heart 1. Ioh. 3.18 Let vs not loue in word and tongue but in deede and truth Fourthly it must be sound in the worke or action of it 1. in preuenting the euill of the brethren not suffering men to sinne 2. in procuring their good The Apostle would haue experience of the naturalnesse of the loue of the Corinths in their bountie and liberalitie towards the Saints in want For if any haue this worlds good and shutteth his compassion from his brothers neede how dwelleth the loue of God in him Fiftly it must be sound in the durance and lasting of it Prou. 17.17 A friend loueth at all times and here trie the soundnesse by these notes 1. If in a milde and iust reprehension it breaketh not off 2. If it hold in aduersitie a brother is made for aduersitie see Act. 11.29 3. If it hold then when iniurie is offered and occasions of breaking off by vnkindnesse or hard measure 1. Cor. 13.5 Loue is not prouoked to anger but suffereth all things In these two latter it resembleth Gods loue which is both constant and closest to a man in the day of his trouble neither taketh it the forfeit of our daily prouocations Vse By all this triall both olde and young may see how farre they are from soundnesse in this grace contenting themselues euen with a shadowe of it for the most of mens loue is grounded either vpon receite or hope of benefit or vpon flesh and fleshly respects and is not begunne in nor for God nor knit by the spirit of God the least part of it is set vpon the Saints that are vpon earth excelling in vertue it generally determineth it selfe in selfe louing and selfe seeking not seeking the things of others as well as their owne or not seeking and louing the soules of men as well as their bodies or respecting persons and not embracing the poore as well as the rich or not blessing their enemies as well as their friends the most loue of men is a lip-loue a semblance a counterfeit and fruitlesse loue diuorsed from inward heartie affection or else a vanishing and flitting loue flinching in aduersitie when most neede is and readie vpon the least occasion to be ouercome with euill and changed into bitter hatred this crazie loue euerie where argueth a riuen and crackt faith such counterfeit loue is the daughter of counterfeit faith and vnsoundnes of loue is a sure token of vnsoundnes of faith and halting in religion In patience This third ornament of Christian old age is fitly by the spirit of God added to the two former as the preseruatiue of both most requisite vnto all Christians For seeing this vertue is nothing else but a willing and constant suffering of hard and painefull things for Christianitie and honesties sake and further that affliction followeth the faithfull who studie to testifie their loue of God in the loue of man euen as the shadow followeth the bodie necessarily must he that would hold out in Christianitie get this grace to beare off such calamities as follow vpon the keeping of faith and good conscience 2. No man can haue either of the former that wanteth this for these three vertues are like the three graces which goe hand in hand the former leading the latter and this last laying hold on both the former so as if any man would trie the soundnes of the former he cannot better do it then by the sequele of the latter the soundnes of faith discouereth it selfe in the soundnes of loue and the soundnes of loue in a sound patience for as sound faith is louing so sound loue
the truth of God against the aduersaries of it and where Salomon brandeth him with a note of follie that maketh no question but beleeueth euery thing he sheweth that there is a wise inquisition into necessarie truths tending to edification But the Apostle expresseth what questions he disaloweth in a Diuine foolish questions that is vnnecessarie idle of no moment of no good vse to edification neither in faith nor loue in conscience nor manners Where me thinks Paul by the spirit of prophesie foresawe forewarned and forearmed the Church of that great malice of the deuill which in after ages preuailed to the ouerthrowe of all puritie of religion and piety it selfe and that was by turning men from the comfortable practise and proper vse of Scripture to seeke out an art of diuinitie appropriat to some few and so suddenly came to turne all the sound knowledge of the Scriptures into a skeptike and questionarie diuinitie whereby the deuill kept good wits from the knowledge and studie of tongues and the necessarie fundamentall points of Christian religion and set them on worke in the speculation of strange friuolous and curious questions wherein they were not one more against another then all of them against God and his truth and the building of his Church And this is the quod libeâ—aâ—ie schoole diuinitie then which nothing is more highly magnified of many at this day who had rather tast leekes then Manna and although our Apostle graunteth that it may haue a shewe of learning and wisedome falsly so called yet as here it is called foolish so elsewhere he confidently tearmeth it both foolish and vnlearned because it is occupied in such questions as haue neither wisedome nor learning in them while they make a shew of both Such are their questions concerning their heauenly Hierarchies and orders of Angels concerning the degrees of the Saints in heauen so definitiuely and magistrally determining as though they had newly dropped out of the clouds Paul durst neuer vtter such things who was wrapped into the third heauen Others of them as though at the request of the rich man they had been sent from hell are as confident of things done in purgatorie Others are at redde warre whether things notionall or â—eall be better some sweate in disputing whether the world could be better made others to be resolued whether the Pope be more mercifull then Christ because Christ deliuereth none out of purgatorie as the Pope doth But about their Sacrament and consecrated hoast their tumults are such and so ridiculous as a iudicious Diuine would be loath to foule his mouth or his hearers eares with them These are the toyles of the angelicall seraphicall magistrall and subtile Doctors Scotus Hales Holcoth Durand and such monsters of Diuines which how much true learning they containe the darkenes of their ages in which they liued and since sufficiently manifesteth Gods righteous iudgement was vpon them and the whole world since for their sakes and that sentence verified vpon them while they thought themselues wise they became starke fooles Let students looke how they spend time in them for the truth is that if a man be deuoted to them he shall be euer learning and yet neuer come to the knowledge of the truth nay it may be feared of some who were towardly set in the truth that comming into this schoole too timely are now growne crooked and out of loue with the truth and are indeed turned into the things they read The second thing which Titus must resist are genealogies which also must be rightly taken because there alwaies was and yet is an excellent vse of them in Scripture Before Christ they were so necessarie as the Iewes were commanded to keepe publike and priuate records of their tribes and families yea and if there were any that could not tell or finde his genealogie he was not to be admitted or if inconsiderately he were was to be deposed from publike office Numb 1.18 Nehem. 7.62 and to this purpose some holy writers of Scripture haue set downe for the vse of the Church to the ende whole bookes of genealogies but especially that the Iewes might be able to bring their descent from the Patriarks as we reade of Paul who no doubt could bring his line downe from Beniamin Philip. 3.5 The vse of these genealogies was manifold I will note two First to manifest the truth of God in the Scriptures 1. In the accomplishment of many speciall prophesies to particular persons For example God promised to Abraham that he should be a mightie man that this truth might be fully known must be set downe the whole descent and posteriritie and Princes that came of him although neuer so wicked from Ismael himselfe Rebecca also had a promise of two mightie peoples in her wombe and that the elder should serue the younger how should this be knowne to be accomplished but by the genealogie of them both for which purpose euen the dukes that came of Esau were all recorded The like of Iacobs prophesie concerning Ephraim and Manasseh for otherwise the wicked should haue no name nor register in the booke of God it is not for their owne sakes whose memories should rot but for the honour of God and his seruants they are there rolled to shewe that the godly were not only inwardly but euen outwardly blessed according to promise with such a fruitfull race and posteritie 2. It is a great light to the truth of Scripture when it setteth downe the persons by whom and the times in which euery worthy thing was done what also and by whome the Church suffered how all nations were euer enemies to religion but one little point or corner of the world how God had euer a Church in the world euen in the corruptedst times a litle remnant of Israel that worshipped him in spirit and truth which things are cleared by genealogie The second and principall vse of genealogie is to manifest the true Messiah vnto the world As 1. to shewe that because God would be appeased in the same nature that had sinned therefore he was true man and not in shew and that his humanitie incarnation and natiuitie should not be obscure his naturall descent is by the Euangelists brought downe from Abraham yea from Adam shewing vs thereby what is the proper end of all genealogie in the Scriptures 2. The nobilitie of his birth and worthines of his parentage and that he was the right heire to the Iewish kingdome 3. The truth of the prophesies concerning him that he was the sonne of Abraham and of Dauid and that the scepter departed not from Iudah till his appearing 4. The blessing wherewith that family out of which he came was advanced and distinct from al the tribes of the earth 5. His humilitie who came of all sorts of men and women publike and priuate poore and rich good and bad that he might be a fit Sauiour of all sorts of men not disdaining to place in
shamefull thing it were to marrie a wife in hope to beget children by another mans helpe what an equall thing it is that he who doth not his dutie in his owne person but by a deputie should also goe to heauen by a deputie but not in his owne person as merily and wittily Iodocus a famous French preacher witnessed by Espenceus From all which I may conclude this reason with the words of a Papist that seeing neither nature is the principle or ground of nonresidencie for that is contented with a little nor yet grace which is contented with lesse therefore the corruption of the heart of man is the cheefe counseller and perswader vnto it Neither is his reason to be neglected for though a man saith he dare liue a nonresident yet would he not willingly die one And as for the matter of substitution whereon the whole frame of nonresidencie is set as on a foundation he saith he seeth not why one man might not haue as well an hundreth liuings as one by this plea for he might get substitutes inough neither doth he see any reason but women might also be capable of Church liuings by this plea as well as men for they also might performe the duties by substitutes But I remit the reader to the author as also to other of our later Diuines who haue largely and learnedly handled the same argument 5. We may adde hereunto the example of the Preists vnder the law who were fixed in their courses neere the Temple and had their chambers and roomes adioyned vnto the Temple that they might waite on their offices and be readie for their seruices and there is no reason why the Ministers of the Gospel should not now as diligently waite on their office as they vnder the law vnlesse we will say that the standing Ministerie of the new Testament is not so necessarie not so certaine as that walking Ministerie of the old Let Ministers therefore see that the occasions of leauing their flockes for a time be vrgent and weightie not pretences proceeding from couetousnesse nor ambition nor any other sinister respect neither let them dare to remooue themselues no not for a while but for some occasions which are more necessarie then the attending of the flocke for howsoeuer they may shroud themselues by the protection of humane laws yet in the court of conscience only such necessary and weighty occasions wil beare plea and giue a man leaue for a time to be absent 2. As it must not be a small matter that must draw a Minister from his charge so if such weightie occasions fall out as require the gifts of some men to be otherwise employed for the time for the greater good of the Church then in his priuate charge then we see what must be our rule If Titus be remooued an Artemas or Tychicus a faithfull and furnished man must be sent in his roome that while the whole bodie is cared for no particular member be lost or neglected Where also great and noble men may be put in minde what a grieuous sinne they bring vpon themselues when they call Ministers from their charges into their houses or vnto the seas or any such employment and in the meane time neglect to prouide sufficiently for their flockes and the sinne is the greater in that they might be ordinarily better serued by such as haue no charges and why should they not rather send to the Vniuersities then to the Churches if they did not chuse to wrong them both when as yet no necessitie vrgeth or forceth them hereunto Vers. 13. Bring Zenas the expounder of the lawe and Apollos on their iourney diligently that they lacke nothing In this verse is contained the second priuate busines which is enioyned Titus commanding him that he should set forward on their iourney both Zenas set out by his profession an expounder of the law and Apollos and this he should doe 1. by accompanying them in some part of their way and 2. by prouiding that they wanted no necessarie for their long iourney being to saile from Creta in Grecia For the persons of Zenas and Apollos they were Apostolike men of notable gifts for the Ministerie The former is here said to be by profession an expounder of the law that is of Mosâ—s lawe as is most likely rather then the ciuill lawe but howsoeuer he was not like our lawyers he ioyned himselfe with Apollos and was a poore man and had wanted but for the churches contribution For Apollos we reade of him Act. 18.24 that he was borne at Alexandria that he was an eloquent man mightie in the Scriptures and feruent in the spirit yea so powerfull in his doctrine as that of some he was accounted not inferiour to the cheife Apostles for as some said they were Pauls so some cleaued to Apollos as other some to Cephas and therefore both of them were worthy to be respected by Titus who therefore must performe vnto them this part of Christian curtesie to lead them forth on their way Doctr. Whence note that Christianitie hindreth not but commendeth and enioyneth ciuill curtesie and all kinde of humanitie For 1. whatsoeuer pertaineth to loue and good report that must beleeuers thinke on and doe Philip. 4. Secondly the wisedome which is from aboue is gentle peaceable full of mercie and good fruits Iames. 3.17 Thirdly those many commandements that Christians should salute and greete one an other and that with an holy kisse 1. Thes. 5.26 called by Peter the kisse of loue vsuall in those East countries by which outward testimonie they declared mutuall loue and kindnesse Fourthly outward curtesie is a necessarie vertue euen for the maintaining of the bond of Christian peace yea availeth much for the nourishing and encreasing the communion of Saints and societie with Gods people Fifthly how disgracefull a thing were it for the profession of Christ that such as professe faith in the Lord Iesus should shew themselues inhumane or hoggish who should be as lambes and little children for such are they who haue entred into the kingdome of Christ as the Prophet witnesseth Let this point therefore be well thought of that as faith and loue cannot be separate so must good conscience and good manners goe together Now for this speciall branch of curtesie to bring the seruants of God and the Church on in their iourney it is from an inferiour to a superiour a dutie of honour as we see in Barzillai 2. Sam. 19.36 who would go ouer Iordan with king Dauid set him so farre on his way to Ierusalem then returne back to Gilead And of the equall to the equall it is a dutie of kindnes and towards the teacher of both and as it seemeth was verie common among beleeuers in the Apostles times Thus we read how the Elders of the Church of Ephesus accompanied Paul to the ship Act. 20.38 so the disciples whom he found at Tyrus with their wiues and children accompanied
it selfe and cannot lie it beeing a part of his word who can neither deceiue nor be deceiued 2. because the penmen of it were inspired by the holy Ghost and spake and writ as they were mooued by him who is called the spirit of truth Ioh. 14.17 3. because it is a doctrine of Christ and aymeth at him who is the the truth principally as well as the way of our saluation Whence it is that the Apostles often stile it by the word of truth as Eph. 1.13 After ye heard the word of truth euen the Gospel of your saluation and Coloss. 1.5 For the hopes sake whereof ye haue heard before by the word of truth which is the Gospel True it is that the Lawe is a true word without all error but yet neuer thus called For the morall law will not now affoard such a truth as by which a sinner can be iustified in the sight of God and the ceremoniall law although it doe acknowledge such a truth yet was it a farre off and in types and not in the truth but the Gospel onely is such a truth as whereby we are raised to saluation Vse 1. Ministers must rightly devide this word of truth as such who would be approoued of Christ both the author and subiect of it for the more notable the subiect is the more care must there be in handling it Which the Apostle Peter teacheth If any man speake let him speake as the word of God The word of truth would be truely dealt with purely preached wisely applyed and so faithfully dispensed as that both God and good men and a mans owne conscience may approoue his worke 2. This word so purely handled shall euery soule finde to be truth it selfe so as beleeuers shall not faile of the saluation published in it and vnbeleeuers shall as surely meete with condemnation seeing hereby they are condemned alreadie 3. Not to haue this truth seated in our hearts is a fearefull case for it argueth a man to be giuen vp to error and delusion 2. To doubt of any part of it is to giue a lie to all the rest 3. To seeke for saluation out of it or besides it as the blinded Papist doth is to cleaue to folly and falsehood 4. To despise this truth is to contemne great saluation for if to despise Moses law bringeth death without mercie how much more sorer punishment is he worthy of which treadeth vnder foot the Sonne of God 5. But to fight against this truth is most wofull for it is strongest and will preuaile neuer man lifted against the truth but he found it too heauie for him neuer man spurned against it but to the bruising of himselfe Secondly the knowledge of this truth is the ground of faith for so our Apostle would haue vs conceiue that the faith of the elect is raised vpon knowledge of the truth as the matter of it and in this sence we read that faith is called the faith of truth euen for this reason because it is begotten in the acknowledgement of the truth and Paul in asking that question How shall they beleeue except they heare plainly concludeth that no hearing of the truth no faith in it and how may he that runneth read in the Scriptures that to whomsoeuer faith is giuen they be such as are taught of God such as to whom the holy spirit is become a schoolemaster who openeth their vnderstandings that with much assurance they can see and acknowledge the truth for seeing faith is much more then an vncertaine opinion or wauering fancie it followeth that that knowledge which is the ground of it must be no shaking reede with euery winde but a certaine acknowledgement of the truth approouing of it and assenting vnto it Neither may we thinke that the spirit of truth traineth men in blinde and vngrounded conceits nor leaueth their hearts in vncertainties but that wheresoeuer he worketh such an eminent grace as faith is he maketh men able in some good measure to giue a reason of the hope that is in them And as little reason haue we to conceiue that the worke of the Ministerie is to build castles in the ayre or the castle of faith without a foundation but that Ministers are sent to make the misteries of saluation cleare in the euidence and demonstration of the spirit and so lay men on that foundation to become a spirituall house consisting of liuing stones fit for the honour of the Lord. And to ende the proofe notably doth the Apostle Paul prooue the effectuall faith of the Thessalonians from this ground of it for our Gospel was not vnto you in word only but in power and in the holy Ghost and in much assurance which place must be vnderstood so to be both in the teachers and the hearers as the context declareth Vse 1. If knowledge be the ground of faith then sleight is the faith of the most whatsoeuer men professe Numbers of most silly creatures swarme euery wheare who pretend and presume vpon as strong a faith to God ward as the best preacher of them all and yet liue no better then Atheists euen without God in the world without the knowledge of his waies without his feare in their hearts to loue God aboue all and their neighbours as themselues is but a breath with them to beleeue in Iesus Christ is so naturall as they neuer doubted of it all their liues to bring forth fruits of faith whose propertie is to worke by loue in the obedience of the Commandements of the first and second table this they do they hope as well as God wil giue them leaue or as others of their neighbours do whereas alas euen their speach bewraieth them to be destitute of vnderstanding and consequently vtterly voide of the faith of truth 2. If the ground of faith must be a certaine knowledge of heauenly truth then hereby 1. is ouerturned that fond distinction of the Papists which masketh there more then Egyptian blindnes ioyned with wilfulnes and obstinacie vnder their modest vaile of vnexpressed faith or the faith of lay-men whereby if they can professe themselues Catholikes liue and die in the beleefe of their falsely so termed Catholike Church although they know not what it beleeueth it is sufficient for their saluation And indeed be that professeth that religion which like the apples of Egypt will abide no touch had need leane vpon an implicit faith And so some of them pretending more learning thē is common among them beeing pressed by argument haue thought they haue learnedly enough answeared in saying that their Doctors can answer for them But who seeth not these Pharisies taking away the key of knowledge and incurring that we denounced against such as will neither enter themselues nor suffer others to enter into the kingdome of heauen for surely if little or no knoledge little or no faith of a mans owne were enough how vnwise was Paul so to trouble
yee euen compelled me Others doe it because their loue to the ordinance of God doth constraine them others considering how the world was drowned for despising Noah and his Ministerie and how God departed from his owne Cittie and house at Ierusalem because they despised his Prophets and mocked his messengers and fearing least the like befall our Church and land for the same sinne most profitably and iustly both by word and writing magnifie this function If men were like the Galatians who would haue plucked out their eies for Paul and receiued him like an angel yea and Christ himselfe if men would know them that labour in word and doctrine among them to haue them in singular loue for their workes sake then where we labour to magnifie we would and might endeauour to abase our selues and become weake to the weake and all things to all men but to free Gods ordinance from contempt we may and must challenge such titles as the Lord hath honoured vs withall who hath for our incouragement stiled vs by the stewards of his house disposers of his secrets disbursers of his treasures keepers of his keyes and seale secretaries embassadors angels v. 4. To Titus my naturall sonne according to the common faith Hauing spoken of the person saluting whose high calling hath hitherto detained vs Now are we come to the person saluted and so afterward are to proceede to the forme of the salutation it selfe both of them beeing contained in this 4. ver The person saluted to whom the Epistle was written is described 1. by his name Titus 2. by a title of relation My sonne according to the common faith 3. by the adiunct of his sinceritie my naturall sonne First for the name It sheweth him to be an heathen or Gentile born by nation a Grecian Gal. 2.3 of heathen parents and education for at this time he was vncircumcised and it is probable that he remained so vnto his death yet such a one as was without God in the world without Christ without hope is begotten by the Gospell not onely to be a beleeuer but to sinceritie in the faith and thus he becommeth a true Titus that is truely honourable yea so farre honoured as that he was a chiefe pillar and instrument in the Church and much employed in the Churches affaires by the Apostles themselues What an vndeuided companion of Pauls he was in his peregrinations and trauells appeareth Gal. 2.1 what great delight Paul had in him 2. Cor. 7.6 how he vsed him as a Legate vnto diuerse Churches and betrusted him with the gathering of the almes for the poore Christians in Iudea 2. Cor. 8.6.16 how he graceth him with the title of a companion and a fellow-helper in the Lords businesse v. 23. yea he vouchsafeth him the title of a brother 2. Cor. 2.13 nay more of that which is much nearer euen of a sonne in this place Doctr. Note hence the freedome and power of Gods calling to grace For what merit or dignitie what workes of preparation appeared in Titus beeing of heathen parents countrie and education whereby hee should be raised to such seruices so neere vnto God or what worthines was in Paul himselfe he was indeede an Hebrew of the Hebrewes circumcised the eight day of the tribe of Beniamin brought vp at Gamaliels feete and a great scholler but by all this he was armed to wast the Church and he acknowledged himselfe such a tyrant and persecutor of the Church of God as that he was vnworthy to be an Apostle and beeing one he was in that regard the least of them all 1. Cor. 15.9 and for the latter the power of Gods grace breaketh through the strongest opposition euen Gentilisme and Paganisme it selfe yea he whose honour it is to produce light out of darkenesse and quicken the dead doth often where sinne hath abounded make grace abound much more and of the greatest and notorious sinners raise vp such speciall instruments of his glorie as shall strippe and goe beyond a number that haue alwaies liued more ciuilly then they before their calling Vse 1. Hence is confuted all that Popish doctrine concerning workes of preparation and disposition before grace and of merit and supererrogation after Gods grace is free not mans will his mercie is mans merit 2. Consider thy owne basenesse and indignitie before thy conuersion to be humbled by it yet let not Satan goe beyond thee in it He will be alleadging against thy faith after this manner Would God shew mercie on thee who wert so desperately drowned in thy sinne or can thy calling be sound who so long a time didst fight against the truth here thou hast answer for thy selfe I was neuer worse though I was as ill as an heathen and Publican I was not worse then a blasphemer or a persecutor yet God had mercie for such and soundly called such and why not for me But he will obiect further Indeede if thou hadst liued a ciuill life and not haue beene so outragious and desperate in thy sinfull course there had beene more hope of thee as of one who wert not farre frō the kingdome of heauen but the case was not so with thee To which thou maist truely answer That there is no more disposition to grace in a meere ciuill man then in the most profane person although there be some more restraint of corruption in the one then in the other nay for most part there is lesse hope of such then of greater sinners for they are often hindred from seeing the truth of their estate by reason of their ciuill vertues and by comparing themselues with men notoriously wicked conclude with the Pharisie themselues to be in good case for they are not thus or as that man who is an open inordinate person whereas the other are more easily convinced in their owne consciences and are sooner brought to say with the Publican Lord be mercifull and so goe away more iustified yea and much more may be added hereunto namely that there is much more hope of great sinners then of many who haue not onely ciuilitie but a shew of religion and want the power and life of it of whom the speach of Christ is true that Publicans and harlots shall goe into life before them The seauen deuills in Marie Magdalen resisted not her conuersion so much as their conceit doth theirs who thinke that all deuils are cast out if Belzebub the prince of the deuils do not discouer himselfe greater hope there is of the cold Laodicean then of the luke-warme and experience and good reason from the Scriptures teacheth that such as haue beene before their conuersion either more outragious in their sinne or zealous against the truth when as once their change came haue prooued farre more eminent instruments of Gods glorie then such as before their change neuer so highly dishonoured him both because those affections which were so violent in sinne are turned in their vehemencie against sinne as also because the
testimonie to euery one that requireth it but know the party to be worthy and one who shall not be found inferiour to the testimonie giuen of him not because he is a friend or kinsman or one whom thou wouldst preferre neither for forme or fashion but because herein thou shalt discharge a good dutie in faith to God and his people Reasons 1. Because the iudgement of men in the places of Masters Fellows of Colledges are much esteemed and relyed on 2. it is a matter of much moment to commend a man to be set ouer a people for which function the Apostle asketh who is sufficient 3. the setting to a rash hand here is as the rash laying on of hands which sinne the Apostle forbiddeth Timothy not onely in his owne person but euen the communication with it in the persons of other men 4. this rashnesse draweth not onely thy selfe into the sinne of false witnesse bearing and that against the Church but also it draweth others into the same as Patrons Prelates beeing the collaters and Instituters to benefices besides it is a confirming of the insufficient partie himselfe in his insufficiencie and a speciall patron of idlenesse seeing euery insufficient person by friends or fauour may procure an ordinary forme and be as farre commended as the diligent hand All these reasons besides the example of our Apostle should prouoke our care in this which is more then a matter of ordinarie fauour and to imitate the circumspection of the Apostle Iohn in the 12. of his third epistle Demetrius hath a good report of all men and of the truth it selfe yea and we our selues beare record and ye knowe that our record is true Doctr. 2. All are not naturall sonnes that are so accounted many that seeme to be begotten to the faith are no better then base borne begotten onely after the flesh as Ismael and still remaine a strange seede The Apostle had a cleare eye who perceiued many false challenges and vniust claimes to be made to the inheritance by a number who were neuer naturall sonnes but onely made a flourish as though they had beene the next heires and hence euerie where we are taught that all are not Israel who are of Israel and he is not a Iewe who is one without and though Ismael seeme a long time to haue the right of the first borne yet in the ende he is cast out of the house and prooueth disinherited Vse It standeth then all of vs in hand to looke to our legitimation least we loose the inheritance It is not outward shewes that will intitle vs he that will be the adopted sonne of God must be the naturall sonne of his ministers and such an one as standeth not in the ceremonie but feeleth in his heart the sinceritie of religion it is more to be the naturall sonne of the Church then to come to Church there to heare pray and receiue the Sacraments it is more then to giue good words to religious persons and exercises which are good cheape for a man may performe these outward seruices and get praise of men and yet want the praise of God these things then must be done but not insisted in if we would haue God to praise vs. Quest. But what may we doe to get approbation of God Ans. Because the Lord who loueth prayseth also truth in the inward parts we must beware of guile become Nathaniels men without guilfull spirits get our hearts circumcised that we may be Iewes within and not in the letter onely Examine then thy spirit into which the eie of flesh cannot pearce but that spirit which is all an eie doth discerne and enquireth whether thy heart be his Temple in which the Christian sacrifices of prayer and praise be daily kindled Whether thy soule be his Arke keeping the Tables and pot of Manna that is treasuring the word as a pearle and thy portion Whether that pretious Iewel of faith the cleanser and purifier of it be there Whether his feare that vigilant Centinel of thy soule cause it to depart from euery euill way Whether a good conscience like a Cynthius or monitor be euer watching thee and pulling thee by the eare in thy slidings he looketh how his spirit is entertained whether fruitfull in his graces quenched in his motions or grieued by thy sinnes he seeth how thy heart affecteth his Ministers whether thou with Timothie as a naturall sonne with thy father seruest in the Gospel These are things which must commend thee to God as beeing liuely sparkes of his owne image farre passing all shewes and semblances which are but as a painted fire not any whit warming the heart but leauing it frozen in the naturall dregges of sinne Grace mercie and peace from God the Father and the Lord Iesus Christ our Sauiour In these words is laid downe the forme of the Apostolicall salutation Which is a prayer containing two parts 1. the enumeration of the graces he wisheth for Titus and these are three Grace mercie peace 2. the persons of whom he craueth these who are the first causes of them and they be 1. God the Father 2. the Lord Iesus Christ further described by his proper office our Sauiour In the words 1. of the meaning 2. of the doctrine By grace is meant the free fauour of God accepting vs in his Christ and not any gifts of grace which are the fruits and effects of it I call 〈◊〉 a free fauour because else were it not grace if it were not freely giuen By mercie may be meant the former and that not idly added because the freedome of this grace might be more liuely expressed and confirmed and yet because mercie hath euer an eye to miserie I rather vnderstand hereby some fruits of that former grace of God in Christ such as are remission of sinnes iustification sanctification and life eternall by which we are freed from all miserie of sinne and punishment in paâ—t here and in whole hereafter By peace is meant the effect of this mercie and that is peace with God through Christ who is our peace peace with the creatures and peace with our selues inward and outward so as in these three tearmes in this order depending one vpon another is requested whatsoeuer can make to the accomplishment of happinesse temporall or eternall From God our Father This title of Father is attributed vnto God either 1. essentially or 2. personally when essentially it is taken for the whole Trinitie as Deut. 32.6 Doe ye reward him O foolish people is he not your father In this sense God is a Father two wayes 1. generally of all nature and naturall things in that he frameth and gouerneth all his creatures yea men and angels Thus he is called the father of spirits Heb. 12.9 and thus is Adam called the sonne of God Luk. 2.38 and angels the sonnes of God Iob. 1. and of both may be spoken that of the Prophet haue we not all one Father Mal. 2.
him in possession The Apostle gathereth a flocke of the wild beasts of the forrest the Pastor must staie to feed and attend vpon that flocke the Apostle must change his place vpon immediate commandement the Pastor may not for he must be readie at all assaies to feed the flocke depending vpon him 1. Pet. 5. he must alwaies present himselfe as a patterne and example vnto it 1. Tim. 4.12 except we will say that the ordinarie Ministerie of the Gospel is not as straitly bound to dutie as the ordinarie Minister of the law for the Priests must alwaies be readie in the Temple to answer all doubts as Ely 1. Sam. 1.9 to keepe in the holy fire and lights to receiue all sacrifices and oblations to renew the bread before the Lord yea and for this end was that institution that the Priests might not dwell farre from the Temple but their houses were builded close to it according to the patterne of Dauid 1. Chro. 28.13 Yet so as by the Churches call a Pastor whose gifts are found fit for such a purpose may be sent from his place if in the interim it be sufficiently prouided for either to gather a Church or reduce such as haue gone astraie See 2. Chron. 17.7.9 2. Note That Paul departing from Creta leaueth them not at sixe seauens neither neglecteth the busines and worke he had in his hands but leaueth Titus to perfect that which he had begunne Herein teaching vs that euery man whome the Lord hath called to doe good in his Church and whose conscience stirreth vp his care must finde in himselfe this holy desire that the Lords plow be euer followed his building euer reared his worke euer furthered by all but especially so farre as lyeth in his power by his owne meanes and that both in the places abroad as also where he liueth Paul careth not onely for the Churches where he becommeth but where he hath beene and this was the ground why he left Timothie at Ephesus 1. Tim. 1.3 and Titus here at Creta vpon which occasion he wrote both these Epistles So should euery man in his place whom God honoureth to be the beginning of any good thing imitate that worthy Nehemiah in his care RemeÌ„ber me O God blot not out my kindnes that is suffer not thy worship restored by my meanes in Ierusalem to be defaced and much lesse abolished In like manner if a man be called from his place so as he must leaue it to another his care must be that it be furnished with a fit man Eliah when he was to be taken vp walking with Elisha whom he knew was to be his successor by prayer obtained for him an hard request namely the doubling of his owne spirit vpon him Memorable is the speach and practise of Moses who when the Lord had bid him goe vp into the Mount and see the land and then die he neglecteth himselfe and forgetteth after a sort his owne present death and breaketh out into prayer for the people O Lord God of spirits appoint a man ouer the congregation 1. that he may be instructed to go in and out 2. least this people be as sheepe without a shepheard Neither would Christ himselfe the mirrour of grace ascend vp into heauen before he had appointed furnished men for the building vp of his bodie his earnest charge to Peter and in him to all the Disciples and their successours that if euer they louâ—d him they would feed his sheepe sheweth the care of this great shepheard of our soules Men need not be prouoked to prouide for their children while yet they are with them that it may be well with them after their departure and should not spirituall fathers doe the like for their children to whom they are tyed by a strayter bond Fearefully sinne they against this example who while they craple and couple liuings together that they may fill their owne bellies and haue there portion in the fleece and fat neither staie themselues to teach as they ought nor yet leaue any Titus behind them of whose sufficiencie we heard before to redresse things that remaine but offer the sheepe of Christ to the wolfe and sell soules for peeces of siluer and morsells of bread The men of God were wont to extend their care for Gods people with neglect of themselues euen to the time of their departure yea and after although they might seeme to be loosed by remoouall or at least by death but these feele no waight of such an heauie burthen which presseth them euen for the present 3. Note That the Apostle thus sending Titus he will haue him consider the end of his calling and placing both to prouoke himselfe to diligence as also to obtaine for him more libertie and authoritie in that Church where he had left him and it was no more then needed for to goe about to innouate and reforme a whole Iland hauing an hundreth cities in it and bring new offices and officers among them might both exasperate the one and altogether discourage the other to both seeme a thankles busines But now if Titus shall thinke with himselfe This is the end of my calling wherein God requireth my faithfulnes and if the Cretians shall conceiue within themselues for this end was Titus placed amongest vs both to settle things that are wanting and to reforme things that are amisse this consideration could not but mooue and perswade both of them to a mutuall and comfortable consent in the busines of Christ and a louing entertainment one of the other Which teacheth that that man who would Christianly and comfortably carrie himselfe through any calling must euer haue the end of it in his eye The Magistrate must set before â—is eie that he is the Minister of God for mens wealth and that therefore he must not carrie the sword for naught but necessitie lyeth vpon him to execute the iudgements of God The Minister must propound before him his end which is the gathering together of the Saints hence a necessitie is imposed vpon him and wo to him that not ayming at this end preacheth not the Gospel The priuate man must set before him the publike and common good and in his whole course aime at that The efficacie of which argument is such as that the Lord himselfe most vsually vrgeth it in stirring vp men to the right receiuing and vse both of spirituall blessings as also the holy fruition of temporall mercies How doth the Lord vrge his people to the pure vse of his holy ordinance of marriage otherwise then from the three ends of it 1. in that thence they must expect an holy seed 2. for auoyding of fornication 3. from the comfort of a fit helpe and a comfortable companion Mal. 2.14 compared with 1. Cor. 7.2 and Gen. 2.18 So as looke what Mordecai said of Hesters aduancement Who can tell whether thou art come to the kingdome for this time let euery man say
the gates of hell here is Sanballat and Tobiah Simon Magus and Amaziah here are false Christs false Apostles Heretikes Tyrants all standing against Christ and making warre against his bodie In all which regards if Salomon in the daies of peace without all opposition hauing an hundreth and three and fiftie thousand and sixe hundred workmen cannot vnder seauen yeares finish the materiall Temple how hardly thinke we must this spirituall house standing of liuing stones goe vp how slowly is it reared hauing more enemies and those no weake ones then Salomon had workmen euen as many as there be naturall men in the earth vnmortified lusts in men or deuils in hell all of them with all their power resisting the proceedings of the Church and Gospel Vse 1. This doctrine lets vs see what great things God hath done for such a people as among whom he hath planted hâ—s ordinances many strong holds and oppositions hath he brought down many enemies hath he subdued many engins of Satan and his instruments hath he broken before he could settle his glorie and cause it to dwell among his people For as it was at the first breaking out of this light to the world by Christs owne preaching neuer was the world on such a fire neuer was any age so fruitfull in tyrannie and heresie so hath it beene proportionally euer since in the seuerall parts of the world where this grace hath appeared Witnesse in these parts of Europe the stirres and tumults in all the countries against the light restored by Luther witnes also the fires and flames consuming the bodies of Gods seruants in our own countrie in and since the daies of King Henrie the 8. of worthy memorie that had it not bin the truth of God it could neuer haue come to this where we see it for which mercie all the land should be mooued to much thankfulnes Vse 2. Let euery man hence be mooued to helpe forward and lend a hand to the beautifying and perfecting of this spouse of Christ that as it were by many hands this difficult worke may become the lighter Among the Iewes euery man brought somewhat to the Tabernacle and so it was reared some more some lesse but euery man something so let the Magistrate bring his authoritie and countenance the Minister pure doctrine and holy life to the building of the Church the rich their riches to the honour of God the poore good affections and all heartie praiers that we may once see Sion in her perfect beautie Thus euen very meane men shall be honoured so highly as they shall become assistants to the Ruler of the whole earth as some so vnderstand the place of Iehoshuah and Zerubbabel Vse 3. A ground of moderation to beare so farre as good conscience and a mans calling wil permit the imperfections of any Church and in the wants of it carrie our selues as peaceably as may make to the honour of the God of peace and the manifestation of our selues the sonnes of peace as well knowing 1. that it is not to be expected of any Church militant vpon earth to be vnblemished which is a prerogatiue of Christs glorious bodie in heauen 2. by peace small things thriue and arise to their greatnes euen smoaking flaxe cherished groweth to a flame 3. that contention and division hindreth and ouerturneth those good things which haue gone forward but slowly when they went fastest Yet so as according to the extent of our callings we ayme and labour for the pure and perfect estate of the Church For it was a wicked speach condemned by the Prophet to say It is not yet time to build vp the house of the Lord therefore content our selues to dwell in seiled houses and sleepe in sound skins although the Lords house lie wast And hereupon that the Church afore time hath a long time beene wanting in many things tending to the perfection of it to ground a perpetuall imperfection is a peece of Satans sophistrie and argueth the want of that most dutifull affection of children toward such a mother pleading rather for her blackenes then beautie and not reioysing to see this spouse bedecked with all her ornaments The second point in this first dutie of Titus is gathered out of the word translated to redresse but properly signifieth a continuall and instant straightning of things which grow crooked in the Church Whence we learne that there is a continuall bending and inclining of good ordinances in the Church euen in their best estate After that sinne got once into Paradise and tooke the hold of our first parents innocent hearts not the best ordinances that euer the Lord instituted could so fence themselues as to keepe it from them how soone after had all flesh corrupted their waies how were his lawes ingrauen in the tables of mens hearts so forgotten as he must be forced to write them in tables of stone after that how was that law written by his owne fingers generally corrupted and violated as appeareth by Christs reformation of them how his own politie was violenced of Priest and people all the Prophets as with one voice and mouth complaine how al the ordinances of the new Testament were soone ouerturned and by degrees cleane shaken out of the Church by the rising and grouth of Antichrist who euen in the Apostles daies began to worke appeareth in the historie of the Church Hereunto adde the readines of the malicious man to sowe tares the vnwillingnes of the flesh to endure the Lords yoke the busines and curiositie of mans wit and fleshly wisedome which will be adding detracting or deprauing his institutions by a restles turkising of them the state of the Church militant now here now there exercised with continuall vicissitudes and changes as of day and night so of prosperitie and aduersitie according as God giues Kings ouer it either in mercie or wrath protectors or persecutors all these plainely prooue that which is not obscurely implyed that the best things in their best estate are on the bending hand and inclining vnto corruption Vse 1. This point letteth vs see our imperfection in this world and that all our perfection standeth in two things 1. in sight of imperfection 2. in strife vnto perfection For that the Church cannot be perfect is manifest in the continuall declinings of vs that are the members Which should make vs ashamed when we see our turnings backe daily reproouing vs. The Lord if his pleasure had beene such might haue as perfectly beautified and stablished his Church in earth as euer it shall be in heauen but he seeth it fitter for vs to be brought to an humble walking before him in sence of our infirmitie as also daily to repaire vnto him who is both the author and finisher of our faith that he would be pleased to laie as the first so the last stone of this his building that the whole praise of it may be his Vse 2. They may
himselfe either stand still like a statue in the way or else like the creuise goeth backward but he must in nothing giue offence least his Ministerie be blamed yea more he must be an example to the â—â—ocke so Paul enioynes Timothie to be to them that beleeue an example in word conuersation loue spirit faith purenes euen as he set himselfe an example to Timothie 2. Tim. 3.10 But thou hast knowne my doctrine manner of liuing purpose faith long suffering loue and patience for this example hath the force of a rule either good or bad Peters example constrained the Gentiles to do like the Iewes and Barnabas was drawen in with him see also 1. Pet. 3.1 Now not needing further motiues to prouoke Ministers to labour after good life we will onely mention some meanes whereby euery of them may become vnreprooueable 1. Labour with thy heart to set it selfe still in the presence of God and this will be a meanes to keepe it order whereas otherwise an vnruly heart will breake out one time or other 2. Haue a care of a good name as well as a good conscience not so much for thy owne as for Gods glorie neither because thy selfe but others stand much vpon it 3. Auoid occasions of sinnes appearances of euill seeing thy motes become beames 4. Studie to doe thy owne dutie diligently meddle not with other mens matters 5. Curbe and couer thy own infirmities buffet thy bodie and bring it in subiection 6. Daily pray for thy selfe with desire of the prayer and admonition of others Thus oughtest thou that art a Minister set thy selfe a coppie vnto men howsoeuer the most rent such coppies out of their bookes as too precise and exact Vse 3. How men are to conceiue of Ministers not as of men without sinne or infirmities as the Apostles confessed they were mortall men subiect to the same infirmities with others and to acknowledge the goodnes of God in keeping them altogether not from all sinne yet vnreprooueable that is vntainted of greiuous crimes whereby his name and this calling should be highly dishonoured which were it well considered of men we should not heare such outcries against euery infirmitie in the person of the Minister as though the verie calling could exempt him from sinne which we see the calling of the very Apostles could not doe Husband of one wife Hauing â—eard what is generally required of euery Minister that he be vnblameable Now we are with the Apostle to descend to those priuate vertues which concerne his economicall administration And those in this verse are two the former concerning himselfe in preseruing his owne chastitie the latter respecteth the persons within his family namely his children ouer whom he is to exercise Christian authoritie gouerning them as a father who is a Minister framing them to dutie towards God and himselfe and trayning them vp carefully in the doctrine both of faith and good manners For 1. concerning their religion it is required that they be faithfull children 2. For their manners they must be 1. temperate 2. obedient And both of these declared in their contraries whereof they must be free as 1. they must not be slandred of riot which is a lauish wasting and a needles spending of goods 2. Not disobedient but such as will endure the yoke These two vertues must especially be exercised of euery one that is to be a Minister of Christ the former of which beautifieth his owne person the latter graceth his family and both of them adorne his calling and profession To vnderstand the former aright we must first remooue the false interpretations and 2. propound and establish the true sense and then come vnto the doctrines And first where the Apostle requireth that the Minister be the husband of one wife the Papists interpret it most ridiculously in an allegorie affirming that Pauls meaning is that an Elder must haue but one wife and that must be his Church But the scope of the place is not to answer the question whether one minister may haue two Churches or no but what a one he ought to be for the gouernement of himselfe and his that is to be set euer any people 2. What meaneth it that this husband must haue faithfull children if he may not haue a wise other then the Church If it be said that by these children must be meant the faithfull and the children of God begotten in the Church I answer that the same Apostle to Timothie cutteth the sinewes of all such cauills where he expoundeth the same precept necessarily to be meant litterally and not in this allegorie by the reason of it annexed for if he cannot gouerne his owne house how shall he gouerne the house of God Secondly others say he must be the husband of one wife onely and that after the first he may not haue a second Which opinion Montanus and Tertullian extended to all sorts of men the Grecians after restrained it to the Clergie and the Romanists were readie inough to take it vp and stil reserue it among the rest of their rubbish But that also is as grosse and false exposition For 1. he that marrieth a second wife after the decease of the first if he keepe himselfe faithfully vnto her is still but the husband of one wife seeing the lawe of the former is by God dissolued 2. It is a generall commandement that if the brother die without children his next brother was to marrie his brothers widow and raise vp seed vnto him Now as in the other tribes so doubtlesse happened it among the Leuites and therefore the Leuite although a widower was to marrie his brothers wife Obiect If it be here said that we now are in precepts deliuered to Ministers of the newe Testament and are not to square our selues vnto that speciall administration of the old I answer that the generall precepts of the newe Testament affirme no lesse as He that cannot containe let him marrie and to all widowes the Apostle giueth leaue to marrie so in the Lord and that that is of generall perpetuall equitie to men as well as women and to all sorts of men as to one kind is plaine by Rom. 7.3 The woman if the husband be dead is free from the law of the man so as she is not an adulterer if shee take another man To which truth many of the fathers accord Thirdly an other sleight of the Papists must be auoided who haue thus corrupted it If any haue beene the husband of one wife and now be not he may be a minister but the spirit of God changeth no tenses here and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be supplyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lastly neither must it be vnderstood so as the Minister must of necessitie be the husband of one wife and may not liue single for though all cannot receiue Christs speach concerning continencie yet some there are to whom it is giuen and to them his
who thinke it Christianitie enough to be harmelesse ciuill or neighbourly men or if they can say with the Pharisie I am not thus and thus an oppresser an vsuâ—er nor as such and such precise and nice fellowes who are as much hated of them as euer were the Publicans of the Pharisies I pay my Church duties and giue euerie man his owne and this is the religion of the common Protestant But suppose thou wert thus guiltles as thou saist yet art thou not yet halfe a Christian for the Apostle Peter writing to beleeuers enioyneth them not onely to flie the corruptions that are in the world through lust but moreouer to ioyne vertue with faith and with vertue knowledge and with knowledge temperance and patience and godlines and brotherly kindnesse and loue and addeth two reasons 1. If these things be in you and abound c. teaching that without these positiue vertues all the knowledge of Iesus Christ and consequently his profession is idle and vnfruitfull 2. If any haue them not he is blind and cannot see a farre off and hath forgotten that he was purged that is such a one seeth but a little in heauenly things and little regardeth that couering and curing of sinne goe together nor that remission and purging of sinne goe with sanctification of life and studie of well doing and consequently can be no Christian which agreeth with Christs owne posession that if any abide in him he cannot choose but bring forth much fruit Againe it shall not be enquired in the last iudgement what thou art not nor iudgement passe according to that thou hast not but what art thou what hast thou hast thou receiued the spirit of Iesus Christ if thou hast not the spirit of Christ thou art none of his hast thou reciued the fruits of that spirit such as are loue ioy peace long-suffering gentlenes goodnesse faith meekenes temperance If any haue the spirit of Christ it is life in him vnto righteousnesse these shall shewe the faith of thy heart and that thou art a sound Christian and not in shewe as the most content themselues to be Now to come neerer the vertue it selfe the word signifieth one friendly to strangers and readie to lodge and entertaine them a dutie much commended in the Scriptures vnto all Christians as a sweete fruit of liberalitie but vnto the Minister especially as a father and president vnto the flocke In the precept consider foure points 1. The occasion of it 2. whether it bindeth euerie Minister and how farre 3. the reasons enforcing it 4. the vse First the ground of it was the distressed estate and condition of the Church which by reason of many tyrants and persecutors was driuen into many straights partly perceiued in present and partly foreseene by the propheticall spirit of the Apostle not onely in the tenne persecutions then imminent but also in the seuerall afflictions in the world in which they were to finde tribulation euen to the ende of it For as it is in this aspectible world which is subiect to so many changes and mutations because it standeth in the vicissitudes of yeares moneths daies nights so much more is it in the spirituall world of the Church which in the earth is acquainted with her winter as well as summer her nights as well as dayes somtimes the sunne of righteousnesse most comfortably shining and imparting his heate and light by his neere approach vnto her yea and sometimes there be two sunnes in this firmament for together with the sunne of the Church the sunne of the world affoardeth warme and comfortable dayes for the full beautie libertie and glorie of the Church But sometimes againe this sunne departeth in dispeasure and carrieth the sunne of the world with him then is a blacke winter of the Church nothing but stormes and tempests persecutions and trialls one in the necke of another and scarse one faire gleame betweene Now in such times the poore Church is driuen to trauell for rest and the innocent doue of Christ cannot finde in her owne land any rest for the sole of her foote well may she flie abroad to seeke her securitie In all which times euerie Christian is bound by this and such like precepts to giue her harbour and safe conduct till the dash and storme be ouer Besides suppose the Church in generall at her best estate yet the particular members of the Church are for most part poore and needie and euen then subiect to many troubles for keeping the faith and good consciences by meanes whereof they are often driuen from house and home and sometime are in banishment and exile sometime in prison and bonds all whom the Lord commendeth to the charitable and Christian deuotion of Christian men and bindeth them to the cheerefull receiuing and releeuing of them in such necessitie let them be strangers yet if they be of the houshold of faith they haue right to harbour and releefe and in the practise of this dutie the Apostle requireth that the Minister be the foreman Secondly It will be inquired whether euerie minister must be harborous and hospitable and if he must what shall become of them whose liuings are scarce able to harbour themselues and much more of the swarmes of our tenne-pound men and verie many scarse halfe that to maintaine their familie it seemeth that euerie Minister ought to be a rich man Ans. It is not for me to prescribe any thing in the Church constitutions concerning Impropriations and Nonresidencie the former whereof were they restored to the Church and the latter remooued out of the Church no doubt there were but that sufficient ministers might be sufficiently maintained furnished to hospitalitie through the land But this I say that the poorest Minister may not exempt himselfe from this dutie neither is altogether disabled from it a poore man may be mercifull and comfortable to the distressed some way or other as if with Peter and Iohn he haue not money nor gold nor meate to giue yet such as he hath he can giue he can giue counsell prayers and affoard his best affections such cups of cold water shall not be vnaccepted nor vnrewarded of him whose propertie is to accpet a man according to that he hath and not according to that he hath not where he seeth a readie minde Thus must that place 1. Tim. 5.10 be vnderstood such widowes as were to be receiued into the seruice of the Church were to be chosen of such as had beene hospitable and harberous Now in all likelihood many of them if not the most were verie poore and had no great matters to be liberall of therfore the Apostle seemeth in the next words to declare wherein this hospitalitie might be shewed euen by such as had knowne want namely if they had performed bodily labour vnto them washed the Saints feete bestowed their best affections and chearefull labour for their releefe and thus might these poore widowes
the poore members of Christ amongst our selues If a stranger who is cast out of house and home for the profession of Christ ought to be releeued much more our owne suffering in good causes whether bonds or imprisonment losse of liuing banishment or whatsoeuer they suffer if for keeping good conscience And the like is to be said of our aged feeble and impotent poore who haue beene in many places of the Land pittilessely neglected and despised so farre as notwithstanding the wholesome lawes prouided in that behalfe some of them haue beene suffered to pine and die in the streets for want of harbor and releefe The Lord lay not this sinne among other vnto our charge Now when we call rich men to reserue some portion of their wealth to such godly vses oh no they will cast their bread on no such waters and they finde no abilitie to doe any thing this way this were to weaken their estate and to straine themselues so as they should not be able to hold out Which no doubt were the reasonings of the Corinths whom the Apostle that he might stirre them vp to beneficence and liberalitie towards the Saints wisheth them to consider what Christ had done for them he strained himselfe and was content when he was rich to become poore for them Christ weakned another manner of estate for vs then any man can for him he left all his glorie for vs but how few will leaue their shame their trash their couetous and voluptuous lusts for him and to such as aske where they should haue to hold out if they should be so readie to distribute he answereth in the 9. chapter following the same argument that the Lord findeth seed to the sower and he maketh men rich to all liberalitie vers 10 11. Others obiect and say but such a one hath offended me or I know this or that by him or he deserueth no such thing at my hands Answ. But take heed this be not a churlish Nabals answer to Dauids iust request spoken out of partiall couetousnes rather then as the truth of the thing is Againe let the person be what he will looke thou on Gods image in him this offends thee not iniuries thee not is not vndeseruing of thy loue and the fruite of it and if thou giue not to the man giue to manhood in him and consider that he may be a partner in the grace of life with thee Reasons 1. Hereby thou art like God he sparseth abrode he vnweariably giueth good to good and bad straine thy selfe so thou expresse this vertue of his 2. What thou giuest to Christian men thou giuest to Christ himselfe If Christ were on earth againe doubtles rich men would send to know his wants and store him with presents Now we haue not himselfe with vs but the poore we shall alwaies haue to shew our affection to Christ in who hath said in that yee doe it to one of these little ones that beleeue in me yee haue done it vnto me 3. An hard man had rather lend to one that is able to repay him then giue to such an one as is not If thou wilt not giue any thing to Christ by giuing to the poore lend vnto him and he will become thy pay-master 4. Because many would giue vnto others but for feare of wanting themselues marke the promise of blessing Prou. 11.25 The liberall person shall haue plentie and he that watereth shall haue raine and vers 24. There is that scattereth and is more encreased on the contrarie he that spareth more then right commeth to pouertie and he that turneth his eare from the crie of the poore himselfe shall crie and not be heard and iudgement mercilesse belongeth vnto him that sheweth no mercie I would to God all this would bring on our rich men who will doe nothing for the honour of God but halfe the way that the Macedonians were come vnto who bestowed to the vse of the poore Saints to their abillitie yea euen beyond their abillitie but till men learne to giue themselues first to the Lord and then to his Ministers as they did it will neuer be done that is till they giue vp themselues to obey God teaching them such duties in the mouthes of his Ministers A lover of goodnesse Hauing exhorted to the doctrine of beneficence and liberallitie to the poore Saints Now the Apostle perswadeth vnto the ground from whence that must rise for otherwise it will prooue rather a shadow or carkase of a vertue then a vertue or true grace it selfe which perhapps may profit another but not ones selfe This ground is true Christian loue of which the Apostle speaketh 1. Cor. 13.3 If I giue all my goods away to the poore and want loue it profiteth me nothing and therefore I thinke it is rather to be read a louer of good men seeing the word in the originall beareth well either reading True it is that these two are neuer to be abstracted one from another for good men are to be loued for their goodnes and whosoeuer loueth goodnes loueth good men as he that hateth good men hateth goodnes it selfe yet of these two the context seemeth to fauour and carie vs to the latter For as the Apostle would haue the Minister harberous so would he haue his house an harbour not for idle and voluptuous much lesse vitious persons but for good men and besides there is another word more fit to expresse the former sence as Beza obserueth By good men are vnderstood those vnto whom the Lord hath imparted and communicated his goodnes not generall goodnes which he extendeth ouer all his creatures but his speciall grace in Christ whereby he embraceth a small number in comparison of the whole masse of mankind whom of the children of wrath he chuseth to the adoption of sonnes on whom he stampeth his owne image and so maketh them both louely to himselfe and worthy to be loued of vs also Now for the better vnderstanding of the precept two questions are to be resolued 1. Whether good men only are to be loued and not euill Answ. As God is good vnto all Psal. 145.9 but especially to Israel and those of a pure heart Psal. 73.1 yea as he loued vs when we were enemies but much more now beeing reconciled by the death of the Sonne so is the commandement directed vnto vs to loue and doe good vnto all but especially to the houshold of faith Gal. 6. Besides this word seemeth to eye such an inward affection as draweth into the fellowship companie and conuersation of another in whom for some goodnes appearing it delighteth and vnto whom it would still draw some degrees nearer Whence thus we may fasten the dutie more surely vpon our selues I am indeed bound to loue all men in respect of Gods image humanitie and common nature and the common law of nature seeing I my selfe were I neuer so bad would be loued of all yea and in regard
of iniquitie and therefore depart from me Holy This holinesse respecteth God himselfe his worship his holy things as the word sacraments prayer his sabbaths his sanctuarie in all which the Minister ought to be an example of holinesse and yet not onely in these but in his whole conuersation also The commandement is generall to all Gods people be ye holy for I am holy which requireth both the internall sanctification of the heart and the externall symbolls and profession of the same But more necessarie is it yet for the Minister to be cloathed with these robes of holinesse both that inward which standeth in getting and keeping faith and good conscience and that outward which consisteth in a religious and strict course of life And yet this must not be so taken as that holinesse is so essentiall to a minister as that he cannot be a Minister that wanteth it for Iudas may be a disciple and a deuill too but that it is a dangerous estate vnto himselfe and hurtfull to others for him to be destitute of it How necessarie it is for men to put off their shoes that is their vnsanctified lusts and affectons before they come to stand vpon such holy ground I will take a little paines out of the Scriptures to demonstrate and then make some vse of it To omit the extraordinarie ministerie and Ministers of the old Testament as the Prophets some of whom were sanctified in the wombe and others had their lippes touched with a coale from the altar to remooue their pollution the ordinarie Ministers in the sanctuarie and temple were 1. Leuites 2. Priests 3. the high Priest Many things were required in the setting apart to their service the lowest of these which were after a sort furthest remooued from God whose seat was in the Sanctuarie but many more to the sanctification of the higher and those that approached nearer or next of all As first the Leuites were inferiour to the Priests as whose office was to serue vnder them to helpe to carrie the tabernacle and vtensils of it to keepe watch for the safetie of it together with the holy vessels and instruments to helpe them in killing the beasts for sacrifice although they might not meddle in offering them vnto the Lord yea as inferiours to the superious they paid vnto the Priests the tenth of their tenths And yet what a number of rites and ceremonies did the Lord enioyne to be performed before these could be admitted to these inferiour seruices first in the tabernacle and after in the Temple As first they must be of one peculiar tribe peculiar by Gods owne election for the first borne of all Israel Numb 3.13 2. Whereas the congregation was not numbred but from 20. yeares old and aboue Num. 1.3 for till then they were not apt to goe to warre the Leuites must be numbred euerie male from a moneth old and aboue Num. 3.15 not because they were then fit for seruice but that they must then be brought before the Lord and set apart to his seruice euen from the beginning of their daies 3. They must not be presented before the Lord before the 33. day of their age for till then they were legally impure and vnsanctified Leu. 12.3 but after this time they must growe on to the thirteth yeare which was the first yeare of this seruice Numb 4.43 at which time they must be taken from among the children of Israel and set apart to the Lord Num. 8.6 And further in this separation there were two things more for 1. they must be purged and then consecrated Their purification was 1. by sprinkling purification water vpon them 2. by washing their clothes 3. by shauing the haire of their whole bodies 4. by preparing two bullocks the one for a burnt offring the other for a sinne offering for them see for these Num. 8.8 Their consecration stood likewise in foure things 1. After all this preparation in drawing them neerer to the Lord v. 9. 2. In the imposition of the Israelites hands vpon them freely giuing them from themselues to the Lord and his seruice vers 10. 3. In Aarons receiuing them of the people and shaking them before the Lord v. 11. as such as now being mancipated to his seruice were to goe and come at his becke as also such as who daily were to shake off that corruption which hindred thē in their callings 4. By laying their hands on the heads of the two bullocks prepared acknowledging the expiation of their owne sinnes and in way of thankefulnesse now wholly offring themselues vnto that seruice When all these rites were performed they were admitted to administer and not before Secondly the Priests the sonnes of Aaron whose office was to teach the people the doctrine receiued from God to pray for themselues and the people to blesse them and offer sacrifices for them had yet more state in their consecration for besides many of the former rites as imposition of hands their shaking before the Lord and the sacrifices common with the former 1. In the election of such a one more care was had no deformed man no man wanting or abounding with any member no blind or blemished person might come so neere vnto the Lord. 2. In his consecration he must not haue his garments washed as the other but must haue newe garments put vpon him Exod. 28.41 neither must he be sprinkled as the Leuites with holy water but with holy oyle and blood from the altar and thus must he be consecrated seuen dayes Exo. 29.30 3. In his office he may not lament for the dead of his people no not for the Prince but onely for those that are neerest of blood in his owne house Leuit. 21.3 he may not marrie a whore nor a woman diuorced or one polluted v. 7. the reason of all this is because he must be holy to the Lord. 4. In his failing and offending he must haue more clensing then many other men before he cā be admitted vnto his seruice for his sinne cannot be put away without a whole bullocke Leu. 4.2 and no more was required for the expiating of the sinne of the whole congregation v. 14. and the blood of the bullocke must be sprinkled seuen times before the Lord for the Priest as well as for the whole congregation implying that the Lord requireth as much sanctitie in one Priest as in all the people Thirdly as for the high Priest both in that he was a more eminent type of Christ as also came nearer the Lord then all the other euen into the holy of holies he must haue peculiar garments made by cunning men filled with the spirit of wisedome euen beautifull and glorious Exod. 28.3 in these he must be consecrated in these he must stand before the Lord in one part of which namely the frontlet which was put vpon his forehead must be written holinesse to the Lord that by the Lords appointment that might be most conspicuous Againe
to be soone remooued to another Gospell nor so fickle as children to be carried about with euery winde of doctrine but hold fast such a stable truth so full of direction in all the life and so full of comfort at the time of death for it is as a fast and faithfull freind tried in time of aduersitie standing closest to a man in his greatest necessitie Obiect There is no feare but we shall hold out whatsoeuer should betide we are grounded and setled Answ. But how many did in the fierie triall in Queene Maries time scarce one in Cambridge both the Vniversitie and Towne or if one poore Townsman held it out in the flames that was all Lastly both Teachers hearers must trie their doctrin by this touchstone if it abide this touch it is gold it is a pure and faithfull word if it be not according to this word there is no light in it Which is according to doctrine Here our Apostle both deliuereth another note and setteth another marke vpon the word as also vseth another argument why the Minister should hold and hold himselfe vnto the word of God deliuered in the Scriptures because it is not onely a faithfull word vnto which the faithfull may cleaue and rest as vpon a sure anchor but also such a word as beareth the bell for the â—itnesse of it to institute instruct and edifie the Church and members thereof as if he had said That word which is most fitted to edification and instruction is to be maintained and held fast that it may be held forth before Gods people but this is such a word and therefore Ministers must hold it fast Doctr. Whence we learne that the word of God is his owne ordinance fitted to instruct the elect in all necessarie truth and doctrine which is the very scope of our Apostle and will otherwise also appeare if we consider 1. The wisedome of God who hath in the bookes of Scripture comprised and deliuered a most perfect rule of doctrine concerning faith and manners to teach as both concerning God our selues and others whatsoeuer is necessarie or profitable to be knowne to saluation To the proofe of which serue all those places where we read that it is able to make a man wise vnto saluation to instruct him to all righteousnesse to furnish him to euery good worke to make him blessed by inchoation here in this life and consummation in the life to come for here through patience and comfort of the Scriptures we haue hope Rom. 15.4 and hereafter life eternall Ioh. 5.39 2. The mercie of God who hath written mysteries aboue the apprehension of the Angels themselues euen to the capacitie of the simplest in things of absolute necessitie whereas if he had but spoken the word it had beene more then he ought vs but he hath written it that we might ponder and meditate of it yea he hath translated it into euery mans language and so fitted it to edifie the more so as fiue words now are better then ten thousand if it were shut vp in it owne fountaine or any other strange tongue besides he hath brought it to vs by an easie price in one portable volume that we might conueniently exercise our selues in it day and night And that we might vnderstand those hard places which for our exercise we shall meete withall in reading and that we might be lead beyond the letter of the Scripture to shew the life of it in the keeping of faith and good conscience he hath appointed a Ministrie in the Church and in all ages hath raised vp men of God whome he hath furnished with the gifts of prophecie and enabled with sundrie gifts of the spirit to see and reueale the truth therein contained For euery manifestation of the spirit is giuen to profit withall and he gaue some to be Apostles some Prophets c. for the edifying of the Church and the gathering of the bodie of Christ. 3. The power of God who conuaieth such a power into this his ordinance as whereby it becoÌ„meth so mightie in operation so able to cast downe strong holds and euery high thing exalted against God yea so strong at the weakest as that by it alone the kingdome of darknes and of the deuill is bartered and subdued and Iesus Christ the Prince of peace set vp in his throne within the hearts of men Vse Would any Minister edifie his people let him hold fast this word would he teach them Christ this word testifieth of him would he beget faith in them this word must doe it Rom. 10. would he destroie sinne in them as Dauid said of Goliahs sword there is none to that so there is no sword of the spirit but this would he raise the afflicted hence may he speake a seasonable and sauorie word to him that is weary in a word if a man will take the most compendious way to bring soules to heauen let him obserue this rule of holding him to this word which is ordained for doctrine But if a man either for idlenes or ease neglect the reading and study of the Scriptures or according to the vanitie of his heart lay by this booke and fall to the studie of Friars or Fathers and seeke to preach matters of more applause or to get a name of learning is in his profundities curiosities and such quainte deuises as he meeteth withall in mens writings this man leaueth the right way of edifying men in the waies of God and is in his conceit wiser then his maker who hath fitted this word for doctrine and no other 2. Hence note that it is Gods will that euery man should be expert in the Scripture seeing he hath so fitted it for the teaching of the simplest Which must force euery man to examine himselfe whether he hath found it such a fit word for doctrine for he whose heart cannot iustifie the word in this propertie is no child of wisedome Many haue heard this word a long time and yet vnderstand it not haue learned little or nothing are ignorant of Christ and what he hath done but in grosse and generall tearmes haue attained no lasting comfort from the same Where now lieth the fault the word is fit to â—each thee the Ministerie stablished and sanctified to the edifying of thee all the gifts of the â—eachers are giuen to profit thee Why then haâ—t thou not profited Oh the sinne lyeth at thine own doore in that thy selfe hast refused or resisted instruction It is not the obscuritie of the Scripture but the darknes of thy blind mind that hath hindred thy profiting The word is as fit to teach thee as the choysest seed is to take and grow with encrease but thy soule is vnprepared thy heart is as the stonie or thorny or high way ground no seed can thriue in it all the labour of Gods husbandmen is lost vpon thee Thy sinne hath suffered the word to loose the vertue and power of it in raising
and progresse least we be such dunces as Paul speaketh of who were euer learning and yet neuer came to the knowledge of the truth And then we profit when we like good schollers haue passed our grounds and elements and as the Apostle speaketh when leauing the rudiments and principles of religion we are ledde forward vnto perfection and then are we ledde to further perfection when wee haue taken out the two maine lessons of a Christian man which Paul in euerie thing would be sure to keepe euen faith and good conscience by which two rules till a man be moulded and cast into this forme of doctrine he is but a novice Christian and a superficiall scholler in this schoole of Christ the former of which implyeth the knowledge of the doctrine and the latter the ordering of euerie particular action of life by it Now the examination of our selues by these notes will reprooue many of vs as non proficients who would be loth to be so deemed For 1. whereas for our time and meanes especially in this famous eie of the land our profiting might haue enabled vs to teach others many of our selues had need be taught in the principles of religion we cannot be gotten out of our A B C line of letters If a master should for diuers years together painfully striue with a boy and could neuer get him out of his letters what hope were there of his reading and much lesse of any skill in higher mysteries of learning It is the case of a number of vs. Many yeares haue the masters of the assemblies plainly deliuered doctrines fitted to the capacitie of simple men yea often repeated them and often beaten vpon them yet a number that goe for Christians are extreame ignorant in the principles of Christianitie And whereas the Apostle implieth that we may measure our owne ability by our fitnesse to teach others how fewe of vs be there that finde any competent abilitie to teach euen our pettyes in our families our seruants and children that cost and paines is ill spent when after seauen yeares schooling a boy is not able to teach an other his letters but many of vs that haue beene â—earers and learners in this schoole thrice seauen yeares and aboue and yet to omit our vnwillingnes are not able in any sort to catechize our families Further whereas he that is cunning in his profession he can speake of it to good purpose because he knoweth the mysteries of it many of vs cannot speake to any purpose but when any speach of religion is offred are as mute as fishes yea are greiued to be drawne to any speach of such things because our weakenesse is thereby discouered Finally were it so that we had proceeded but a little way in our profiting here it would be with vs as with schollers or prentises who beeing entred a yeare or two neede not alwaies the presence of their Master or Tutor for euerie action but can of themselues doe something especially in smaller matters and of lower conceit but many of vs can goe no further then our Masters are present with vs we are not come so farre as to take out a lesson now then by our selues we cannot meditate pray conferre to the increase of our knowledge and therefore we may conclude against our selues that we are but verie dullards in this doctrine And what is the reason of all this but that as negligent learners we forget as fast as we learne or as idle schollers we idle ouâ— our time otherwise and allot the least time to this studie Which requireth so much the more time paines care and diligence by how much things more excellent be more difficult besides that our helpes by nature are none at all to this as to all other knowledge and the benefit of it farre excelleth all other Let vs therefore stirre vp our selues and be stirred vp not to a smattering in this knowledge of God but to abound in it as Peter willeth vs. And seeing we are farre from our marke let vs aime at more fruitfulnesse in our age and walke from strength to strength from faith to faith that so growing vp in grace and in the knowledge of our Lord Iesus Christ we may in due season be lifted vp vnto our glorie Doct. 3. In that the Apostle calleth that here wholsome doctrine which in the words before he called a faithfull word and fitted for doctrine Note that the men of God when they fell into speach of the word of God they spake not â—lightly of it away but were hardly drawne from it without leauing behind theÌ„ some notable elogie or other vpon it Rom. 1.16 the Gospel the power of God to saluation Ioh. 6.68 Peter saith not Master thou hast the word of God but thou hast the words of eternall life what a number of glorious things are ascribed vnto it see Heb. 4.12 mightie in operation sharpe c. Hence according to their seuerall occasions are al those excelleÌ„t epithits ascribed vnto it through the Scripâ—ures some of the penmen looking at the author some at the matter some to the qualities some to the effects and accordingly invest it with titles well beseeming it And good reason had they so to doe for 1. They considered that the word of God is the principall part of Gods name which neuer could without great sinne be taken vp in vaine but is to be taken vp into the thought much more into the lippes with all reuerence and due regard 2. They sound the power of it so forcible and comfortable in themselues as that they could not chose but speake of it as they felt within the abundance of their owne hearts 3. They saw the worke of it so effectuall vpon others and that to such ends as not all the perfection of flesh and blood nor the strength or wit of men and angels could compasse as that they could not conceiue of it without admiration 4. They saw it was such a word as was to meete in the world with most harsh entertainement and hatefull opposition that Satan sinne and all wicked ones heretikes seducers Atheists and profane persons would resolutely resist it besides numbers that would account it foolishnesse and that would take offence at it not a fewe and therefore in great wisedome they were carefull that it should carrie some maiestie with it Vse Those that find such sweetnes in the word as the Saints of old cannot but with reuerent hearts conceiue and speake of it euer with signification of some eminent goodnes in it yea if they conceiue it in the author the word euen of euill will be confessed a good word as in Hezekiah and much more will the promises be sweete in the tast And if they acknowledge it in the most proper effects of it oh how will they thinke and speake of it as of a thing more necessarie then fire and water yea then the sunne in the firmament How will
they stirre vp others to tast also with them how sweete and good God is in it These cannot come as men vse to come but will be reuerent in the coÌ„gregations where such words are vttered as Abraham when God spake vnto him fell on his face they will not rush vpon the reading of it in publike nor priuate without some lifting vp of the heart and some gesture signifying that inward reuerence 2. This argueth it a deuillish and wicked practise to elevate the due estimation and authoritie of the word either in the Scriptures or in the Ministerie once said Satan hath God indeed said c. So the Papists speake basely of the word in the Scripture calling it imperfect obscure contentious a waxen nose an inken diuinitie c. and therefore well may the letter of the Scripture be with them but the life of it is farre from them In like sort many profane wretches debase the word in the Ministerie conceiuing it as a vaine word without profit and boldly speake of preaching as of talking and others mutter because there is so much preaching plainely shewing by their speaches that they neuer knew the sweetnes of it in their soules and therefore as yet haue no part in it nor in that life which it hath brought to light Doctr. 4. Whereas the Apostle is not contented that the Minister should teach but exhort also it â—eacheth Ministers to labour for this gift whereby an edge is set vpon their doctrine wherewith as with a goad they pricke on the affections of those that are vnder the yoke of Christ. A difficult thing it is for teaching is an easie taske in comparison of it and yet so necessarie as that all the ministeriall worke is called by this name Act. 13.15 If yee haue any word of exhortation say on So Barnabas his whole sermon is called an exhortation to shew that he that laboureth not in this point faileth of all his dutie Whence are all those precepts that the Minister should teach and exhort 1. Tim. 6.2 and giue all diligence as well to exhortation as to reading 1. Tim. 4.13 For the profitable performance of which 1. euery Minister must labour for conscience of his dutie 2. for a pitifull heart toward sinners 3. for experience of that he teacheth that he may haue a flame in his own heart to kindle others by Vse Many men thinke they need not be taught but if they did not they need exhortation Others thinke it sufficient to be taught in generall tearmes but to be vrged by exhortation were to saue them whether they will or no. But it is not sufficient to know what is good but to be led on to the practise to which that we may be prouoked the best of vs while we are in our race need spurrs For as Paul writ of Christians the slownes and weaknes of whom he knew required exhortation as well as doctrine so that Christian that â—eeth not his deadnes and continuall backslidings knoweth no good by himselfe yea he that perceiueth not a spirituall heauinesse and slumber daily oppressing him without this meanes nay and with it also that soule is cast on sleepe at least if it be not dead in sinne Besides the truth is there is much knowledge euery where and so little conscience as if knowledge and conscience could not stand together but if men did make conscience of all the duties they know yet were exhortation still needfull seeing nothing was more vsuall with the Apostles then to stirre vp in beleeuers such graces as they thankfully acknowledged in them 1. Thess. 1.3 the Apostle thankfully remembreth their diligent loue and yet cap. 3.9.10 by a wise rhetoricall preterition exhorteth them vnto it Doctr. 5. Whereas the Apostle addeth that exhortation must goe with wholesome Doctrine we note that then is exhortation powerfull and profitable when it is firmely grounded vpon sound and wholesome doctrine then it carrieth due weight with it then is it agreeable to this apostolicall precept yea to that generall practise of al the Apostles whose manner was in all their Epistles first to laie downe plainely the doctrine of faith and saluation and then to perswade and exhort vnto the entertainement of it and to testifie that entertainment by the fruits of faith and loue For example After Paul writing to the Romans had disputed the doctrine of Iustification not by workes in the three first Chapters but by faith in the two next and of sanctification in the three next and of predestination in the three next In the 12. Cap. and so to the 14. verse of the 15. Chapter he exhorteth to good workes and Christian duties vnto the verie epilogue and conclusion The whole Epistles to the Corinths is a mixture of doctrine and exhortation In the Epistle to the Galatians after he had disputed the doctrine of the righteousnesse of faith which the false Apostles had wrung out of their hands after his manner in the fifth chapter and sixt he exhorteth them to the studie of good workes So in all the Epistles may be obserued that after the doctrinall part followeth the hortatorie And as for the particular practise hereof in particular cases both in propheticall writings Christs sermons and sayings and in the Apostles Epistles it would be infinite to obserue Vse As this Doctrine affoardeth direction to Ministers to carrie their exhortations leuell with the doctrine truly raised from the word that they be as goads to pearce and prouoke to dutie which not obserued the speach will be verified a sea of words but scarce droppes of matter so doth it authorise euery hearer to examine the exhortations framed vnto them that if they finde the Messengers of God exhorting them from wholesome doctrine they may acknowledge more then a speach or perswasion of man euen such a doctrine and ordinance as the Apostle iudgeth fittest for the saluation of man Which if any shall dare to refuse as accounting it with many at this day a liplabour of man or if any shall deeme and repute it an impotent meanes to raise men to the grace of life I can say no more nor lesse of such then the Apostle Paul to the hardned Iewes that put the word from them that they iudge themselues vnworthy of life eternall One day to their cost shall they know that all the force of the word lyeth not in the Ministers tongue and that his words are more then winde as they esteeme them Ier. 5.13 And improoue them that gainsay it These gainesayers are of two sorts either such as contradict the wholesome doctrine by teaching false and vnsound doctrine whether Iewes Pagans Heretikes or false teachers or else such as contradict it by their wicked manners and conuersation as a number of counterfeit Christians who dare not open their mouthes against such a cleare light and manifest truth but in their liues whereas it commandeth puritie they are filthy and impure whereas it
heauen but a few meane men and those perhappes more nice then wise what becomes then of so many great and learned men wiser we hope then all they Thus while Paul speaketh the words of truth and sobernes he is counted a mad man Act. 26.15 Men are wiser then to becâ—â—e fooles that they may be wise it will not sinke with them that Christ can come out of Galily Ioh. 7.41 And thus by Gods iudgement vpon the infidelitie of men themselues can lay blocks inough in the way to stumble at the truth and desperatly breake the necks of their soules vpon that verie rock which was laid for the rising and saluation of the righteous 3. At how many hands doth the truth go away reproched yea hated and persecuted Gods graces are derided Gods children scoffed and mocked by those who are borne after the flesh Gal. 4.29 And why doth Caine hate and kill his brother because his deedes were good and his owne euill And why are Christians yea Christ himselfe mocked euen for this confidence in his God Psalm 22.8 But here euery man blesseth himselfe and God forbid that men that professe Christ or that we who are ordinarie hearers of his word should be iustly ranked in this number Yet euen of vs how few are there whom the truth hath set free from lusts and seruice of some sinne or other Many of vs indeed haue gone farre in the contemplation of this truth but our minds and soules are no more altered and changed then if we had read or heard some humane Histories affecting vs for the time but leauing vs where they found vs at first How few of vs are sanctified by this truth and daily proceed on to encrease in sanctification by meane of it which that it is the scope of it Christs petition teacheth Ioh. 17.17 Nay how many of our hearers detaine this truth in vnrighteousnesse that is while they heare learne and can remember much of it yet in their courses are as vaine and vngodly as euer before Which plainely argueth a forsaking of the truth vpon the plaine feild making such persons more liable to moe and more fearefull strokes of God who receiuing the truth into their eares vnderstandings and iudgements but turne away their affections from it yea turne from it in their practise in that they hate to be reformed by it And if we haue not in great part turned away from the truth where is our former courage and resolution for it may not the Lord iustly complaine of vs as he did once of his owne people they haue no courage for the truth Many of vs durst better haue beene seene in Christian exercises then now we dare we could better beare a rebuke for our profession then now we can we did more take to heart the dammage of the truth then now we do we did take more paines for it we could be at more cost for it we could be more zealous against the enemies of it then now we are or can be Alas our dasterdlines and timiditie that faint before daies of triall nay in daies not only of peace but of protection and encouragements in the truth what can we promise of our selues if we were called either to die with or denie Christ Oh therefore let vs call back our selues out of our ruines and â—â—call our former daies 〈◊〉 with them our former workes as such as meane to partake in that honourable commendation of the Angel of the Church of Thyatira whose workes were more at the last then at the first Now that we may the better be preserued from beeing turned from the truth some rules are to be deliuered and practised 1. Entertaine it not for outward respects neither for the laws of the land nor the encouragement it hath c. as very many do but for the loue of it selfe for that we affect we easily turne not from it no nor are driuen from it and if we loue it for outward respects as those outward respects change so will our affections For example if we loue it for the prosperitie of it times of persecutions will make vs fall off with Demas If we hold it because we would hold our temporalties the losse of it will be light in comparison of losse of goods dignities countrie world libertie and life the least of these will the heart fasten vpon although with the losse of the truth and with it of saluation also 2. Practise so much of it as thou knowest and the more thou practisest the more thou knowest and the more thou knowest thus the more thou louest and the surer dost thou bind it vpon thy selfe and this is the surest hold Ioh. 7.17 when as in religion faith and good conscience are ioyned together for such as thy conscience is such shalt thou be found in religion without which heare euery houre a sermon read ouer the Bible as often as he did who gloried that he had read the text and glosse also fourteene times ouer all this knowledge will not lift thee vp to heauen 3. Call no ground of this diuine truth into question suspect not that which thou canst not reach but accuse thine owne weakenes and ignorance our first parents yeelding at the first onset of Satan to call into question the truth of God were turned away from all that image of God which stood in truth and holines 4. Beware of indifferencie in Gods matters many thinke it good wisedome and pollicie to be on the yeelding hand and as waxe fit to take all formes and the print of any religion but the truth is that such persons as are not rooted and stablished in the truth when windes and stormes arise or the euill day approach they shall not be able to stand but as they haue beene long tottering so their fall shall be great Vers. 15. Vnto the pure all things are pure but vnto them that are defiled and vnbeleeuing nothing is pure but euen their minds and consciences are defiled The connexion of these words with the former is not easie to be seene vnlesse we conceiue the words preceding in that proper sense which we haue giuen of them and then this verse will affoard a reason of the former For the Apostle hauing called these Cretians from attending to Iewish â—ables and commandements of men that is such fabulous doctrines as still would keep life in the ceremoniall differences of daies and meates persons and garments seeing now all that partition wall was broken downe he draweth a reason from that libertie which now is obtained for Christians vnto whom now nothing was common or vnclean but might be purely vsed of them who haue their hearts purifyed in obeying the truth And this reasons is enlarged by opposing the contrarie in a similitude of the like To the impure nothing is pure not onely outward things but their chiefe and eminent inward parts are defiled whether we consider the theoricall part that is the minde and vnderstanding so as they can
so good it is impured not beeing vsed or done in faith and good consciâ—nce A good or indifferent thing vsed or done is spoiled and corrupted in the manner of vsing or doing three waies 1. when it is vsed or done in way of superstition 2. of profanenesse 3. of scandall 1. Of superstition when any creature is offred vnto Idols or vsed or not vsed with opinion of holines merit or worship of God Thus the Heathen were accustomed before they eate or drunke to offer some part thereof to their gods which was another cause why Daniel craued that he might not be defiled with that meate as is well gathered out of cap. 5.4 and from such meate the Apostle wisheth all Christians to abstaine 1. Cor. 8.10 Hither are to be referred all Popish separations of daies and meats and their consecrations of water salt crosses palmes to driue away deuils all their vowes also pilgrimages orders single life wilfull pouertie watchings fastings whippings in all which they place opinion of holines and merit adde hereunto all superstitious rellikes and monuments which wheresoeuer are filthy and polluted 2. Of profanenesse when any creature or action is vsed or done out of that due manner measure or end which the Lord hath appointed vnto it as all vse of holy things by way of charming or enchantment especially good words and those out of Scriptures to spells and sorcerie the intemperate vse of indifferent things to surfetting drunkennesse pride and excesse in a word when any thing is done or vsed the carriage and end of which is not Gods glorie and mans good 3. Of scandall either to our selues or others Our selues when we vse any creature or performe any action with a doubtfull conscience that is whereof either the word hath not or we out of it haue no warrant in which caâ—e tender consciences must be tendred rather then be racked by authoritie for be the things in themselues neuer so lawfull be they neuer so generally entertained in the iudgement and practise of others they are vtterly vnlawfull to me without such information Others if they be scandalized they are either within the Church or without and they both in things either 1. euill or 2. indifferent hauing on them a shewe of euill For necessarie things enioyned by the word there can bee no scandall giuen as preaching hearing praying these and such must bee done though all the world take offence at them Thus Paul preached Christ a stumbling blocke and scandall to Iewe and Gentile and Daniel prayeth to his God although the king and all the countrie raged against him This offence is Pharisaicall taken but not giuen Now for scandall giuen â— in things euill is when a man by word deede or doctrine disagreeable to the lawe of God becommeth a stumbling blocke and cause of offence 1. To the wicked whome they make worse in their euil more obdurate and further off from repentance 2. To the good whether stronger both grieuing them and bringing reproach vpon them or weaker who are not onely discouraged from their good beginnings but forced often to participate in that sinne whereof they haue a president in an other Wo to that man by whom such offences as these shall come In this kind was Peter an offence to Christ whom therefore he calleth Satan and commandeth him to come behinde him 2. In things indifferent scandall is giuen when vnseasonably and out of the rule of charitie they are vsed in which case the Apostle acknowledgeth things lawfull inexpedient and professeth that he will neuer eate flesh before he will offend his brother that is his weake brother he that is not taught not he that will not be taught he that is ignorant not malitious and is scandalized for that he knowes not the truth and not that he hateth it must be here respected with the offence of whome if the most indifferent things be vsed it is the violating of the lawe of charitie and a reiection of the faith of Christ. Now to remooue all this impuritie we must haue a proportionall puritie purchased by Iesus Christ. By whom 1. in regard of our persons being beleeuers we partake with all his righteousnesse and puritie and so are againe entitled to our first right in the creatures 2. In regard of the things themselues our libertie is procured from the bondage and heauie yoke both of the lawe morall and ceremoniall by whose appearance death and resurrection are obtained 1. â— deliuerance from all euill of sinne and punishment within and without vs. 2. restitution to all the good yea a further good then that was from which we fell 3. freedome from all ceremoniall pollution and libertie in all those creatures which by ceremonie was vncleane 3. In regard of our right vse he hath giuen vs precepts and commandements in things necessarie and rules of direction in things indifferent Now from this second point we may note sundrie worthie lessons which I will onely propound and not stand vpon them because I will hasten to the third and principall point of all 1. Seeing all things were pure in their creation we may herein as in a glasse behold the puritie of God in all his creatures admiring that goodnesse of his which bewraied it selfe euen in the meanest of them yea prouoking our selues to loue reuerence and feare before him the image of whose goodnesse shineth out not onely in angels and men but euen in the silly worme and flie yea in the liueles creatures themselues And further hence we may gather our owne dutie towards the creatures namely 1. reuerently meditate and speake of them 2. purely to vse them 3. mercifully to deale with them all which we shall the easier doe if we can spie out some part of Gods image in them 2. Consider our miserie and the wofull fruit of our sinne which hath debarred vs from all comfort in heauen and earth from God or any of his creatures sinne hath wrapped vs vnder condemnation hath set God and his creatures as hosts and armies against vs hath made nothing ours but hell and damnation so as if we meete with any euill from any of the creatures through the venome poison or noysomnes of the particular nature of it or by any other accident we are not so much to condemne the creature but our owne sinnes for they were either not so made or had not beene hurtfull at all to man but by his owne sinne the poison of which hath poisoned their natures so that by them mans sinne is either iustly punished or himselfe righteously exercised Now then seeing our owne sinne hath subiected the creatures of God otherwise so comfortable and sweete helpes vnto our liues vnto such vanitie we haue great cause to abhorre our sinnes for euer yea and our selues for them rather then drinke in iniquitie as the fish doth water The sweetest sinnes would carrie a bitter tang if we would but remember what sweete comfort of the creatures we haue forfeited
for them 3. The restitution of vs to our former right is onely from our Lord Iesus Christ and our first right is recouered to vs on this manner First as we were at oddes with the Creator and consequently with the creature euen so first we are reconciled vnto God through Christ and then to the creatures for when Christ who is our peace hath wrought our peace with God he bringeth backe our peace both the inward peace of our owne consciences which before could doe nothing but accuse and terrifie as also peace with others friends and enemies yea euen with the beast of the field and the stone in the wall and euerie thing striketh a couenāt of peace with him who hath entred into league with the creator of it If any man then would haue any right in any creature he vseth he must not hold it by the broken title in the first Adam but by a recouered and newe purchase in the second Adam who is the Lord of glorie blessed for euer The third generall point is How all things are pure to the pure Ans. That we may rightly and properly conceiue the Apostles meaning we must knowe 1. That the vniuersall particle all things admitteth restraint and may not be extended beyond the Apostles intendment who speaketh onely of such things as are not forbidden by the law of God or nature or rather onely of things of an indifferent nature which in themselues are neither commanded nor forbidden and neither good nor euill in their substance and nature but are to be vsed or not vsed according to the circumstances and occasions of them such things as these are meat drinke apparell recreation sleepe marriage single life riches pouertie bondage freedome c. And it may not seeme strange thus to restraine this generall proposition seeing we haue it thus limited in sundrie other places 1. Cor. 6.4 all things are lawfull but not profitable and cap. 10.23 all things are lawfull for me but not expedient Rom. 14.20 all things indeede are pure but destroy not for meats c. 2. By pure is meant nothing else but that all such things are free now to be vsed in good conscience without scruple by meanes of our Christian libertie And 3. in that he addeth to the pure he sheweth how we come to haue title in this libertie euen by becomming beleeuers and getting our hearts purified by faith In one word all indifferent things are pure and free to be vsed of the pure and beleeuing person with this one condition so they bee purely and rightly vsed The which point leadeth vs to demand and answer a great question worthie to be with iudgement determined as beeing of verie great vse thorough the whole life of a Christian. Quest. How may things indifferent which in their nature are pure to the beleeuer become so vnto him in their vse or how may he rightly and purely vse them Ans. Then doth the beleeuer vse them purely when he is lead vnto and moderated in the vse of them by these three vertues 1. faith 2. loue 3. sobrietie The first of which looketh vp vnto God the second looketh downeward vnto man the third respecteth the beleeuer himselfe none of all which must be offended and preiudiced in and by the vse of them The first looketh to the lawfulnes of the thing to be vsed the second to the profitablenesse the third to the due proportion for the manner and measure Quest. When doe we vse them in faith Answ. 1. When they are vsed both by warrant and leaue from God our warrant is from Gods word our leaue is obtained by prayer before and thanksgiuing after for euerie creature of God is good thus sanctified by the word and prayer The word giueth vs warrant that the creature is made free and lawfull for vs to vse with good conscience not onely by the word of creation in the beginning but since by that word which assureth that in Christ all things are pure to the pure Obiect But how can the word warrant in these things which are neither commanded nor forbidden in it as to eate this or that meate put on this or that garment c. Ans. We must haue a word if not commanding yet permitting the vse of them for euery one must be fully perswaded in his minde and although nothing is impure in it selfe yet is it to him that thinketh it so 2. Although we haue not particular places prescribing the particulars of this kind yet haue we a generall word freeing them from legall commonnes and vncleannes not only in this and many other texts but especially in Act. 10. in Peters vision 3. Although we haue not a seuerall precept for euery particular commanding yet haue we direction in the word by generall rules of restraint the tast of which shall after be giuen Againe we vse them by faith when we vse them by leaue obtained through prayer which also implieth a word to ground it selfe vpon whereby we both entreate an holy vse of all these outward things as also lift vp our hearts in thanksgiuing for our libertie in them and Gods blessing of them vnto vs. Secondly then we vse them in faith when through the whole vse of them we propound before vs the glorie of God ayming directly hereat that he may haue the honour of them whose we and they are and by whose leaue we reape the comfort of them 1. Cor. 10.3 Whether yee eate or drinke or whatsoeuer yee doe doe all to the glorie of God men conceiue that they neede not thinke on God but in the Church or in their priuate family-worship and so banish him from their tables and ciuill actions but most of all from their recreations and sports here euery mention of God is vnsauorie and vnseasonable but that word of the Apostle whatsoeuer ye doe and do all to the glorie of God teacheth another lesson namely that there is no action wherein it is lawfull to dishonour no not to depart or forget God and the glorie due vnto him Thirdly When by the naturall or ciuill vse of them faith raiseth it selfe to some spirituall meditation as for example in the vse of bread stirring vp the heart to hunger after and feed vpon Christ in putting on our clothes to meditate of putting on the Lord Iesus Christ as a garment in putting them off of the casting off the old man with his lusts In vndertaking a iourney conceiuing the life as a pilgrimage in returning home to thinke of our rest in heauen in our marriages to conceiue our selues the spouses of Christ and such like in which we see an euident worke of faith lifting vp the heart from earthly to heauenly things Secondly Things indifferent must be vsed in loue for Christian libertie in the vse of outward things must giue place to charitie And then are they so vsed 1. when without the offence 2. when to the edification of others First without offence
for it is euill to him that eateth with offence and Paul would neuer eate meate before he would offend Hence followeth it that we may not offend either priuate or publike persons Of priuate men some are of weake consciences and these must be borne vp and yeelded vnto for good rather then destroied by our libertie the Apostle became all things to all such persons and Christ himselfe would not quench a smoaking flaxe Some other are obstinate stiffe yea and malitious from whom we must challenge our Christian libertie If men be carping Pharisies or wilfull Papists the counsell is Let them alone nay more so pretious must our libertie so dearely purchased be vnto vs as we may not neglect it or dissemble it before such as are taught and should be stronger although they be brethren for this was Peters case for which he was iustly reprehended who withdrawing himselfe from the Gentiles to pleasure the Iewes gaue them who had beene taught the contrarie occasion to conceiue of the Gentiles as vncleane still This whole truth is confirmed by Pauls practise who would and did permit Timothie to be circumcised in regard of infirme and weake beleeuers among the Iewes Act. 16.3 but would not suffer Titus so to be Gal. 2.3 partly because he would not offend the godly and partly because he would challenge Christian libertie against those obstinate and malitious aduersaries who had almost ouerturned all the labours of the Apostle in that Church of Galatia by vrging circumcision as a thing of absolute necessitie vnto saluation Here is ministred a direct answer to that question whether recusant Papists are to be compelled to Church because it is an offence vnto them Wherto I answer 1. that this is not a case of indifferencie but necessarie that they come into the pure worship of God and therefore it must be effected either by entreatie or compulsion 2. Were it indifferent yet were they not to be festered in their error because they refuse instruction and are not weake but wilfull 3. Neither are they thus compelled to beleeue but to vse the right meanes of faith 4. Good Iosias made a couenant with the Lord and caused all his people to stand vnto it 2. Chro. 34.32 Now as we may not offend our priuate brethren so much lesse the publike Magistrate who hath power giuen him of God to limit and restraine our ouercommon vse of these things by wholesome lawes concerning things indifferent which lawes we are bound in conscience to obey for then their indifferencie ceaseth not in regard of themselues but of that law restraining them And here sundrie questions may be further demanded As 1. Whether a man may with a safe conscience eate flesh at times prohibited by the Magistrate Answ. In this one instance direction is giuen euen in all the other things of this kinde as concerning daies garments c. therefore I say that to eate or doe any other thing against a law is one thing and to doe otherwise then the law commands in these things is another the former commonly 1. hindreth the end of the law 2. contemneth the authoritie of the law maker 3. hath no iust cause in it selfe 4. careth not for the offence of others this is alwaies a sinne against God and a breach of the fifth commandement but otherwise the former cautions duly obserued I see not how it is a sinne in conscience to eate besides the law Quest. But can any Magistrate make a law to binde the conscience Answ. No but yet we must obey their wholesome lawes for conscience sake which conscience is bound not by the law of the Magistrate but by Gods law which bindeth to obedience of the Magistrates lawes in all lawfull and honest things so Paul Rom. 13.5 subiecteth not the conscience to the lawes of men but to Gods ordinance inforcing obedience to such humane lawes as â—ight not with his owne Quest. 3. But how stand we to the libertie wherein Christ hath set vs free if we suffer the Magistrate to curb vs of it Answ. Wel inough seeing the Magistrate medleth not with the libertie in conscience purchased by Christ for then we might not yeeld a whit but stand on our right but reseruing that as whole and entire as he found it he onely restraineth the ouercommon vse of that libertie for example The lawes which prohibit this or that meate beeing ciuill and made in respect of ciuill and politike order for the common good of men are externall and the obseruation of them is a ciuill obedience and in it selfe properly no worship of God vnto which the outward man is bound directly â—nd not the inward but by accident Which if we will plainely and in a word vnderstand we must consider in euery indifferent thing two things 1. a libertie to vse them 2. the vse of that libertie which two differ as much as meat set vpon the table and the eating of it The libertie is in the conscience the vse is an outward thing the former no Magistrates law medleth with nor can restraine but in the latter his law is a binder And thus we shut the doore against all Popish ecclesiasticall lawes and canons concerning fasts feasts daies garments and infinite other traditions which they vrge as things necessarie to saluation directly binding the conscience yea as meritorious and leading to a state of perfection whereas indeed they directly fight against Christian libertie yea many of them against the morall law it selfe Let them plead as they doe that to the greater authoritie more subiection is due and therefore they must be much more obeyed in their ecclesiasticall constitutions then the Magistrate in his ciuill I answer when they haue prooued their charter out of the word whereby they may make lawes which must be obeyed for conscience sake as the ciuill Magistrate may we will subscribe vnto them In the meane time we haue learned that seeing the Church hath power only to ordaine constitutions for orders sake no man is further bound to them but only so farre as he may auoid scandall of others or further the publique good intended by that constitution But what if the Magistrate giue life to ecclesiasticall constitutions of the Church whether then doe they become such lawes as bind the conscience Answ. The Magistrate giueth no greater power to the Church to make lawes then Christ hath giuen if he make his pleasure knowne that he by his power will see order kept it is the part of euery good subiect and Christian to obey him cheerefully Secondly To vse out libertie in loue we must not onely not cast back our brethren but edifie them and bring them forward in godlinesse 1. Cor. 6.12 all things must profit 1. Cor. 10.23 all things are lawfull but all things edifie not And the generall rule of all indifferent things is Let all things be done to edification and Rom. 15.1 2. Let euerie man please his neighbour to edification euen as Christ
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
be subiect to the law of God Thus euery way the wickednes of man is great all the imaginations of the thoughts of his heart are only euill continually neither can be other seeing whatsoeuer riseth of flesh is no better then flesh Vse 1. Hence we see in part the corruption of our nature and in it the reproach of our first sinne and fruit of our first transgression whereby we might learne to be ashamed of our filthines which is thus seated and resteth not onely in the inferiour parts and powers of the soule or as Papists speak in the flesh and sensual part but euen in the reasonable most excellent part of the soule which is the minde and conscience This very cōsideration should be as a hammer to beat down proud thoughts which rise vpon the gazing of outward things and respects on which so many beare themselues who doubtles would quickly strike saile if they could turne their eie a little to see themselues by nature and naturall courses the children of wrath enemies of righteousnesse haters and hated of God Many a man blesseth himselfe in that he keepeth his bodie cleane from vnlawfull filthinesse his hands pure from open iniustice his words free from iniuring men and thus content themselues with a ciuill righteousnesse which is to glorie in the flesh But could they looke vnpartially into their soules they should finde a filthie sinke and puddle steaming out noysome and graceles parts into the whole behauiour all which thrust them vnder the regiment of death Yea euen the best of men regenerate finde this lawe of euill with them which ministreth smal ioy to some parts of their liues when they see the seedes of all sinne in themselues and these seedes to rise vp into the blade and care sometime before they attend to cut them downe or weede them vp and when they finde themselues as readie to yeeld an haruest of iniquitie as others if the good husbandman should not still be pruning and dressing them 2. As man could proceede from an habite of good to the priuation of it so can he not of himselfe go backe from this priuation to the habit seeing no freedome at all is left in any facultie of his soule to spirituall good Is the mind and conscience and all things impure to the vnbeleeuer and hath his will any more priuiledge then the other how erronious then is that doctrine of the Church of Rome and the schoolemen who teach that mans free will to good is not altogether lost but much weakened in spirituall motions that it can dispose and prepare it selfe to grace and that it coworketh with the grace of God in the verie first beginnings of grace Whereas the Scripture teacheth that man is so farre from his owne helpe in his recouerie that he resisteth it and fighteth against it till the Lord mightily subdue him as he did Paul on his way to Damascus The first degree or preparation to the cure is the knowledge of the disease but the naturall man will not be brought to acknowledge and confesse his estate Psal. 14.3 there is no man that vnderstandeth his way our Apostle hath elsewhere also ruled this case 2. Cor. 3.5 we are not sufficient of our selues to thinke a thought and therefore much lesse to will Philip. 2.13 It is God that worketh in vs both to will and to doe where we are not said to will actiuely but acted that is so farre as God maketh vs to will good Let our pouertie then be hence acknowledged Gods glorie magnified Christs merit amplified in which alone we recouer all our wants and are raised out of our graues of death 3. Hence we see the necessitie of regeneration in euerie part Eph. 4.22.23 be renewed in the spirit of your minds confesse then and crie out with the leper I am vncleane I am vncleane and seeing if Christ wash thee not thou hast no part in him pray with Peter wash me Lord not my feete onely but my hands and head yea my whole bodie and my whole soule my whole man The Apostle prayed that not onely the inferiour faculties of the Thessalonians as the affections and appetite which are the feete of the soule might be washed but vseth this forme The God of peace sanctifie you wholly 4. If the wicked man be thus vncleane then hate his companie the vile person is to be contemned come not neere him touch him and thou wilt be defiled he is filthie within and without and with the leper must be thrust out of the campe for feare of infection Doctr. 3. Before this naturall vncleanenes be purged euerie thing is vncleane vnto a man the vnbeleeuer tainteth euerie thing that he toucheth nothing within him nothing without him which is not polluted although not in his owne nature yet vnto him and in his vse Let a naturall man turne him to any action word or thought all of them not excepting the best are against God because they proceede from vncleane mindes and consciences 1. His actions spirituall euen his best seruices as praying hearing reading receiuing of Sacraments almes all these beeing the sacrifices of the wicked are abhomination vnto the Lord who first looketh to the person and then the gift who if he turne his eare from hearing the lawe euen his prayer is abhominable if he choose his owne wayes let him kill a bullocke for sacrifice it is all one as if slewe a man if he be a polluted person that toucheth any of these holy things shall they not be vncleane yes surely the most diuine ordinances are turned to him to sinne for the Lord first requireth pure parts and then pure actions Ezech. 36.26 2. His ciuill actions his honest dealing in the world his buying selling giuing lending his labour care yea all the duties of his calling are in and to him no better then sinnes 3. His naturall actions as eating drinking sleeping recreation physicke all are vncleane vnto him 4. All Gods creatures and humane ordinances as meate drinke cloath goods lands buildings mariage single estate in a word the whole way of the wicked is abhomination to the Lord Prou. 15.9 All these are witnesses of his sinne and filthinesse all of them are enlargers of his woe and damnation because he wanteth faith to lay hold on the Lord Iesus whereby the iust doe liue haue their heart purified and so are made Lords ouer the creatures Vse 1. Seeing no man can with good conscience goe about any thing while he is in his sinne and vncleannes let it mooue euerie man to beware especially that he approach not neere the courts of God nor compasse the altar without washing his hands in innocencie The Ministers may not take the word into profane mouthes and hands themselues hating reformation The brasen lauer must put them in minde of their dutie which was set betweene the tabernacle and the altar that the Priests might wash their hands and feete whensoeuer
and therefore necessarily supplieth it with moysture and heate of grace And the promise is that those that waite vpon the Lord shall renew their strength they shall lift vp their wings as the Eagles they shall runne and not be weary they shall walke and not waxe fainte Secondly The comfort of old age dependeth hereupon the tedious and diseased daies of which whosoeuer would comfortably passe they must prouide themselues of this supplie For who is it that can say he hath pleasure in those daies when for the darknes and miserie of them the sunne and the moone and the starres seeme to fall from heauen vnto whom Christ the Sunne of righteousnesse hath not risen and vnto whose heart that bright morning starre hath not discouered his brightnes the least beame and glims of whose sauing grace farre surpasseth the sunne in his strength What comfort can be to him whose strong men that keepe the house that is whose armes tremble for weaknes and whose thighs bow themselues as too weake to beare the weight of the bodie vnlesse the Lords arme and right hand become his strength and as a staffe to leane vpon as he was to Dauid 2. Sam. 22.19 What ioy remaineth vnto him whose age hath worne away most of his senses that now hath his eyes dim as Isaaks that with Barzillai he cannot discerne between good and bad he hath no tast in that he eateth and drinketh he cannot heare any more the voice of singing men and women vnlesse he hath attained the eyes of faith to see God in Christ and so with Simeon he can behold his saluation vnlesse he find rellish and tast in the bread of life vnlesse he can heare the sweet note of Gods spirit consenting with his owne that he is Gods child together with that sweet harmony of a good conscience kept before God and men in all things which is heauenly musick vpon earth In a word what solace or reioysing can be to him who hath one foote in the graue that seeth death so neere him daily threatning him and no way to escape him vnlesse herein also the spirit sustaine his infirmitie by assuring him that Christ is his life who hath bereaued that serpent of his sting poyson and venome so as he shall doe him no more harme then helpe him towards his happines Thirdly why should not we thus prouide against that rainie day and furnish our selues against the euill of it seeing the heathen were by nature taught to prouide for themselues such props of their age as they thought would most bestead them both for their vtilitie and delight there is no man that finding his eyes decaying needeth to be vrged to prouide spectacles nor he whose loynes faile him to prepare him a staffe to leane vpon and much more should grace teach euery Christian that when with Dauid through age or otherwise he findeth his flesh fayling him and his heart also then to make the Lord his hope and his portion for euer Fourthly the recompence of this dutie is beyond all our thoughts seeing the blindnes of the bodie is made vp by the vision of the Lord Iesus and God the father appeased in him bodily weakenesse supplyed by spirituall strength corporal death abated yea exchanged with heauenly life all which not onely quell the feare of death approaching but euen whet the desire of it For if Simeon seeing Christ in his armes praieth for his peaceable departure If Moses seeing the land of Canaan from the toppe of mount Nebo could willingly submit himselfe to die If the three famous Patriarchs who neuer sawe the promises accomplished to their owne persons but a farre off promised to their posterities could willingly die in faith how much more shall they be able to wish their desolation who by the eye of the faith shall behold that heauenly Canaan and that celestiall Ierusalem of which the other were but darke shadowes Vse This doctrine cries shame vpon many old men that are as weake or weaker in soule then they be in bodie farre more blind more staggering euery way more sensles more dead they perceiue their faces and eyes looke drooping to the earth and yet their spirits neuer a whit more lifted vp vnto heauen they see the world forsaking them as not able to cherish them any longer and yet cannot they be drawne to forsake the world they cannot but behold the earth casting them off it and making a way fot the next age their posteritie and yet they cast care away and neuer prouide themselues of a continued citie The eie of their bodie seeth how they are growne into yeares and striken in age but the eye of their mindes see not the gray haires here and there vpon them no more then Eprhaims did Euerie man can see and say they are come euen to the period of their dayes and yet no man can say they are come to the beginnings of any true grace Thus although multitude of yeares should teach wisedome vnderstanding faith application yet may young Elihu truely obiect to the reproach not of a fewe that olde age is not alwaies wise Further vrging of this point although carried further in the deliuerie I purposely omit The Lord graunt all of vs whome it concerneth to learne thus much as is said In loue This second vertue beseeming the elder sort not onely as olde men but auncient Christians is brotherly loue which casteth eie vnto all the duties of the second table as faith principally to the duties of the former and most fitly ioined with faith as being the inseparable companion of it and such a marke as freeth it from imputation of deadnesse or vnsoundnesse Which vertue is inioyned euerie Christian olde or young both because it is the newe commandement of Christ as also a note of a Christian and true disciple of Christ Ioh. 13.35 and is besides the bond of vpright dealing in humane societie without which men were little better then wolues or wilde beasts But it is here rather commended to elder men who in this vertue as in the former and following graces must be more at the last then at the first and in whome this grace of loue must be proportionable vnto their faith for this may not be an infant if the former be of riper age but according to the proportion and growth of faith must loue abound And it must be obserued that our Apostle requireth not the vertue simply or in remisse degree or small measure but soundnesse in loue in such a degree and measure as that age seemeth of it selfe to call for Now if we would knowe wherein the soundnesse of loue consisteth it is then sound when it hath soundnesse 1. in the ground 2. order 3. seate 4. worke 5. durance of it First the true ground of all the loue of the creature is the loue of the Creator all the loue of man must issue from the loue of God and all duties of the second table must
house yet his necessitie may plead for him and he obtaine pittie but here as no satisfaction can be made so if it could it could neuer be accepted the owner that is the husband is enraged he will not spare he will not beare the sight of any ransome although the gifts be augmented Secondly if we consider how vile and odious the sinne is 1. in regard of humane societie 2. of the parties offending 3. of Gods curse vpon the offence 1. For the first this is a sinne directly corrupting the fountaine of honest ciuill and godly life which is the inuiolable preseruation of Gods ordinance of marriage whereby alone he intended to raise vp to himselfe an holy seed and for the three societies what an infamie is it to the Church to be thought an assembly of harlots which ought to be the Lords holy ones the vndefiled doues of Iesus Christ what a confusion bringeth it in the Cōmonwealth to haue bastard broods inheriting whereas the Lord would not haue them come within his congregation to the tenth generation what an iniurie to the familie to bring in vnlawfull and vsurping heires Secondly for the parties offending 1. Whereas all other sinnes are without the bodie this is against the bodie the bodie is not onely an instrument as in other sinnes but the obiect against which the sinne is done and not any one part of it but the whole is violenced 2. Whereas all other sinnes may be perpetrated and done by one partie this windeth two into the sinne and therefore be it that one of them heartily repent of it yet cannot that partie be assured of the true repentance of the other whom he drew with him into the same so it cannot but lie for euer as a heauie load vpon the conscience both in that respect as also that he hath beene so exceeding seruiceable to the deuill not comming alone but bringing companie with him to hell out of the case of vnfained repentance 3. There is an high sinne against the price of Christs blood wherewith these bodies were bought to be members of Christ which now are become the members of an harlot and horrible sacriledge by which Christs owne is taken out of his hands and giuen vp to the seruice of the deuil and that bodie which was made to glorifie God vpon earth and after death shall rise out of the graue and be presented before Christ to iudgement hath dishonoured God dishonoured it selfe and prepared it selfe to receiue according to the vncleane workes of it the sentence which shall be pronounced against the vessels prepared vnto destruction Thirdly the curse of God followeth this sinne 1. in the soule of the sinner Heb. 13. Whooremongers and adulterers God will iudge him that destroieth the Temple of God will God destroie 2. In his bodie Prov. 5.11 he shall mourne hauing consumed his flesh and bodie 3. In his name which precious thing is irrecouerably lost ver 9. 4. In his estate it bringeth him to a bit of bread Prov. 6.26 it is a fire which consumeth all his substance Iob. 31.12 The prodigall sonne spent all he had on harlots 5. In their bastard brood we neuer read that euer any of them came to good saue onely Iephthe and yet what a number of men be there that care not to make their first borne bastards By these two considerations the sinne of impurity is sufficiently descried to be most hatefull Vse 1. Marriage is no abolisher of chastitie for then the Scripture would not haue enioyned the same person both to loue her husband and children and also to be chast against all Popish doctrine to the contrarie 2. Let euery woman preserue this puritie of bodie and spirit euery way expressing it in a modest countenance as Rebecca was abashed at the presence of Isaack in a shamefast eye in a chaste eare not intertaining impure communication in a pure tongue by graue and holy speach exempt from lightnes and rottennes Quest. How may we preserue it Answ. The best meanes of preseruing chastitie are these following First because from the heart issue adulteries get a pure heart to be the ground of it make the inside cleane first actions will not be cut off first but first become a beleeuer let the soule become a pure spouse of Christ loue him and cleaue to him this is a good beginning Secondly preserue in thy soule the feare of God Eccles. 7.28 He that is good before God shall be preserued this is no goodnes of nature of education no learning but Gods learning can preserue a man or woman Prov. 2.8.16 If knowledge enter into the soule thou shalt auoid her snares turne thy eye vpon Gods presence who seeth thee and wouldst thou then commit that from which in the presence of a child of fiue yeare old thou would abstaine Thirdly loue thy husband as formerly thou wast enioyned it is not so much the hauing as the louing of an husband that is a fence of chastitie Fourthly auoid occasions of wantonnes As 1. Idlenesse one of Sodoms sinnes standing puddles purrifie walke diligently in the duties of thy calling least Satan find thee as Dauid on his gallerie 2. Intemperance and delicacie in meate and drinke the more fewell the greater flame especially beware of accustoming thy selfe to wine and strong drinke for they are mockers Auoid intemperance in sleepe in apparell let thy dyet be sober and thy sleepe seasonable so as thy bodie may rather be beaten downe and kept vnder by fasting and watching which are fit medicines to tame the bodie 3. Auoid much companie and the sight of persons which may become snares as Ioseph went and kept out of his Mistris presence death often entreth by the windowes of the bodie and if thou makest not couenants with thine eyes adulterie is easily committed in the heart beware of amorous readings pictures speaches all which suddenly corrupt good manners Fifthly vse all good meanes appointed by God for this purpose As 1. resist lustfull thoughts at the first by occupying the minde with holy thoughts 2. Consider thy calling of a Christian and profession of Christianitie by both which thou art called vnto holines and not to liue in bruitish lusts as the Heathen did Rom. 1. 3. That the pleasure of the sinne is short but the gnawing of the guiltie conscience and the poyson of it will worke in thy bowells all thy dayes 4. Applie the word the sword of the spirit a speciall part of Christian armour and such places of it as directly encounter against it 5. Flie to God by prayer and if thou beest strongly assaulted make the matter knowne to God for the best way for a woman thus sollicited to be rid of the tempter is to tell her husband Keeping at home As chastitie is the maine marriage dutie and the vndefiled bedde the honour of it in like manner doth our Apostle bring it in like some honourable Ladie who is not seene abroad without her attendance some making
them for good men and goe no further whereas they ought to be transformed into the pattern not only of our doctrine but euen of our liues so farre as we follow Christ. Doctr. 2. We hence obserue further in that the Minister must so order himselfe in regard of publike and priuate courses actions and speaches as he may not be reprooued that it is possible for a man by grace so to liue as he cannot iustly be blamed Zacharie and Elizabeth liued without reproofe 1. Thess. 2.10 Ye are witnesses and God also how holily iustly and vnblameably we liued among you And because it may be alledged yea indeed Apostles and some choise extraordinarie men and Ministers one of a thousand may attaine hereunto but we ordinarie men may not looke for it the Apostle Iames answereth and affirmeth that the endeauour vnto it belongeth vnto euery Christian professing religion in that he calleth the religion it selfe pure and vndefiled and if he be said truely to liue without reproofe who after his effectuall calling cannot be iustly charged with any grosse or open sinn no doubt the Lord hath many ordinary Christians abroad who by his grace haue attained to liue without reproofe Vse This reprehendeth many who not hauing learned thus much in Christs schoole can beare out all their grosse vices and misdemeanours hereupon What we are but flesh and blood and men are but men and not Angels and all men are sinners we cannot be Saints and thus swallow deadly things vnder the colour of humane frailtie as though euen in humane frailtie such an vnreprooueable life could not be attained 2. Euery man must aime at this white to liue without reproofe and the meanes are these 1. To beware of sinne in regard of God and of conscience and not onely in regard of men the conscience must hate sinne because God hateth it and not because men will crie out against some sinnes And this will bring a man to obey God in all things euen in one commandement as well as another which he must doe that must liue without reproofe for he must hate all the waies of falsehood Notable is that place to this purpose Psal. 119.6 Then shall not I be confounded when I haue respect to all thy commandements 2. Stop occasions of sinne auoid appearances of euill preuent greater falls by lesser 3. After slips bewaile them couer them from Gods eies by repentance and this will be a good meanes to hide them from men That he which withstandeth In this inforcement nothing is hard but to know how he that withstandeth the Gospel may be made ashamed And this is done by the conuiction of his owne conscience beeing euen oppressed with the vprightnesse of such a one as gladly he would condemne his owne wicked heart can witnes to the righteousnesse of the other and iustifie his person as Saul Dauids saying Thou art more innocent then I Thus while innocencie it selfe pleadeth in their thoughts their conscience is stricken with shame and feare putteth them to silence shame of that they haue falsely surmised and spoken and feare to proceed further in such false accusation Whence we may note three points First that no Minister be he neuer so iust and faithfull in his Ministerie of neuer such sanctitie and holinesse of life but he shall meete with opposites and withstanders 2. That their qualitie is to seek nothing more then how to open their mouths against them 3. That euery godly mans practise must be so much the more carefully to shut their mouthes Doctr. 1. For the first It is the lot of faithfull Ministers as here of Titus to haue opposites and aduersaries yea such as are iust contrarie and directly opposite for so the word is vsed Mark 15.39 The case is clearer then needeth proofe How the Prophets were entertained our Sauiour sheweth by that speach to the Iewes which of the Prophets haue not your Fathers persecuted and slaine Moses was often resisted by all the people and before he shall goe scot-free his owne brother and sister shall withstand him and as he was resisted by Iannes and Iambres so in all ages to the end men of corrupt mindes shall start vp to resist the truth That the Disciples and Apostles notwithstanding their Apostolicall rod and power were resisted appeareth by Alexander the coppersmith who was a sore enemie to Pauls preaching and Elimas who was full of subtiltie to peruert the truth and strongly withstood the Apostles How was Christ himselfe the cheife Doctor withstood by the Scribes Pharisies Sadduces Rulers and people that he had neuer come into the world if he had not made his reckoning to giue his backe to the smiters his cheekes to the nippers his face to shame and spitting yea himselfe to the shamefull and accursed death of the crosse If it was thus to the greene tree we shall need seeke no further what was done to the drie but rather to enquire into the reason hereof and that is this so long as there is a Deuil darknes and death in mens soules so long will there be resistance vnto God his light and life in whomsoeuer it is the Deuil not only suggesting but working effectually in the hearts of reprobates and naturall men to withstand Gods worke as Sanballat and Tobiah vsed all meanes to hinder the building of Ierusalem and so do his instruments the spirits of Deuils goe about the world to prouoke men vnto warre against Christ and his little flock Those spirits of Deuils are gracelesse and wicked men carried by deuillish motion and violence against Christ and his kingdome and the battaile betweene Michael and his Angels and the Deuil and his angels shall not cease till time be no more Vse 1. Euery faithfull Minister must resolue to fight the good fight of faith and suffer affliction as a good souldier of Iesus Christ. Soldiers we see are in continuall danger and euer in the face of their enemie and therefore their liues should not be deare vnto them but especially these Captains ouer the Lords battels must make light account of their liues which they must rather forsake then cowardly either forsake the feild or yeeld the bucklers but hold out vnto victorie striuing lawfully Quest. How shall a Minister be able to hold out in such a conflict or skirmish so dangerous so doubtfull against so many so great so learned so malicious so skornfull aduersaries Answ. He must encourage himselfe by meditating vpon the promise of God who hath put him in his seruice put a powerfull word in his mouth goeth with him to see that none touch him or doe him any harme Ieremie was sent against Princes Priests people who all he knew must fight against him how now should one poore Ieremie hold out against them all the Lord furnisheth him with a gracious promise to leane vpon I will be with thee to deliuer thee and when he was in his Ministerie found he
in speach and gesture before his master and behind his backe but especially in the free obedience of all his lawfull yea and vnequall commandements so as they be not vnlawfull Coloss. 3.22 seruants obey your masters in all things that is in all lawfull and bodily things And the same Apostle mentioneth both in the Ephesians and Colossians bodily masters to shew that so farre as the soule is not hurt nor the conscience wounded the rule of the seruants obedience is not his owne but his masters will be it irkesome difficult wearisome Luk. 17.7 the wearie and toyled seruant may not come out of the field to ease and refresh himselfe at his pleasure but waite still vpon the hand of his master and sit downe and eate at his masters appointment and not before as that parable teacheth 3. In patient induring without resistance rebukes and corrections although bitter yea and vniust 1. Pet. 2.18.19 seruants be subiect to your masters not onely the good and courteous but to the froward and bitter for it is praiseworthy in conscience towards God to suffer greefe wrongfully When Agar was roughly dealt withall by Sarah she runne away and would not endure her but the Lord by his Angel controlleth this course and giueth her better counsell returne home to thy mistres and humble thy selfe vnder her hand or suffer thy selfe to be afflicted by her Quest. But may not a seruant auoid the rigour and extremitie of the vniust anger of his master Ans. It may be lawfull without despising of the masters authoritie to giue way for the present vnto his furie and if conueniently it may be to withdraw himselfe â—ill the rage be past and the storme blowne ouer as Dauid conueied himselfe from Saul and the Egyptian that directed Dauid to the Amalekites made him to sweare by God that he would not deliuer him to his master from whom he had fled neither did Dauid sinne in taking that oath because of that law Deut. 23.15 If a seruant had fled from his masters rage especially if an Heathen who cared but a little for their seruants liues he must not forthwith be deliuered to his master but humanitie must be exercised towards him they must adde no affliction vnto him but kindly intreate him till mediation may be made and his Master appeased with him Hence we note that religion and the doctrine of the Gospel freeth no man from any dutie but rather fasteneth it vpon him the Apostle saith not that seruants beeing now brought to the faith are no longer to be commanded by their masters but by Christ but writeth to them not as free but as seruants still and inforceth their subiection euen to vnbeleeuing masters and elsewhere writing vnto masters he forbiddeth them not to exercise rule and dominion ouer their seruants but only teacheth them after what manner to weld their authoritie And indeed this is a point which occasioned much trouble in the Apostles daies both vnto masters and seruants for they hearing of a libertie purchased by Christ to beleeuers in him they presently begunne to cast vp all and would not serue any longer especially vnbeleeuing masters but would be at their owne hands against which conceit the Apostles Paul Peter Iohn much laboured still recalling seruants to their former subiection and obedience Let not now any obiect that this seruile condition is against the law of nature is a fruite of sinne is against the law of Christ who hath purchased such libertie as now in him all are one is against the Apostles rule be not any longer the seruants of men which things surely the seruants of those times and some since haue taken hold of For 1. euery subiection is not against the law of pure nature who can denie but that in innocencie there was a politike subiection of the wife to the husband the children to the parents and this was no fruit of sinne although the tediousnesse and painefulnes of it came in by the fall 2. Christ hath purchased a libertie for soule and bodie but we must be content with the first fruits of it here in this world and those are the spirituall libertie we haue from Satan sinne and condemnation which shall bring on that perfect freedome we expect in heauen when we shall not only be freed from the power of sinne as here but euen from all molestation of it and not only set free from the euil of seruitude as here we are by Christ buâ— euen from it selfe 3. In Christ all are one indeed but in regard 1. of the spirituall and inward man 2. of the meanes of leading men to happinesse but in respect of the outward man they abide master and seruants still Prince and people still bond and free still noble and ignoble still Paul hauing conuerted Onesimus a runnagate seruant kept him not with him at Rome because he was called nor freed him from the seruice of his master but sent him to Philemon againe who although he must in regard of the faith account him a brother yet his outward condition was to be a seruant still 4. We must be no longer the seruants of men namely in respect of the inner man and the conscience which in seruants is as free from men as in Masters no master can command that for it is onely to be commanded by God but the Apostle speaketh not of bodily seruice to men neither is there any word which belongeth to the doctrine of faith that is a maintainer of any licentious libertie nay religion teacheth them that as Christ hath set them free so also that they shall not vse that libertie as a cloake of maliciousnesse and licentiousnesse but carrie themselues the rather as becommeth the seruants of God and the freemen of Iesus Christ. Vse 1. If this be so let Masters haue a care if they would haue seruants subiect vnto them to choose such as are religious and frame to religion such as they haue chosen that knowing what it is to be subiect to their master in heauen conscience may compell them to be subiect vnto their earthly masters also Wouldest thou haue thy seruant to please thee in all things worke him to please God in all things Wouldest thou finde him faithfull vnto thee see then that he be a Ioseph who will not sinne and be vnfaithfull to the Lord. Wouldst thou haue him a profitable seruant to thee see he be an Onesimus and then howsoeuer in times past he was neuer so vnprofitable yet now will he become profitable to thee and others Many masters feele the iust smart of vndutifull vnfaithfull vnprofitable servants to the ruine often of themselues and their familyes because they haue no care of their choise nor to frame them to godlinesse and profâ—ciencie in grace whome they haue chosen 2. This meeteth with the sinne of many seruants who lift vp their hearts aboue the estate of subiection and in their hearts despise the person or place of their gouernours and
to please their Masters breake the sabbath by working or carriyng home worke by iourneying by lying and deceiuing such the Prophet speaketh of that fill their masters houses by briberie and crueltie whereas they are to please them alwaies with keeping good conscience The seruants of wicked Saul who were none of the best refused to be executioners of his wicked sentence against the Lords Priests although his commandement could haue borne them out well enough Let Christian seruants much more abhorre to please any flesh against the Lord and from this place frame this conclusion in their owne hearts Must I please my master in all things how much more then must I be carefull in all things to please my master which is in heauen Not answering againe Seruants are here in the third place prohibited crosly and stubbornely to reason and dispute matters with their masters but in silence and subiection to sit downe with the worse euen when they suffer wrong for as they are to carrie a reuerent esteeme of them in their hearts so must they bewray reuerence loue and lowlinesse in all their words and gestures neither are they here coped from all manner of speach for when iust occasion of speach is offered as by questions asked they must make respectiue answers and not in sullennes say nothing for Salomon condemneth it as a vice and great sinne in seruants when they vnderstand not to answer Prov. 29.19 Yea and when they haue receiued wrong they may in due respect of circumstances as when the masters passion is ouer with all submission and soft answers which breake wrath cleare themselues from vniust blame laid vpon them which was the practise of Dauid towards his master Saul who hauing a notable signe of his faithfulnesse which ministred opportunitie of speach he asketh Saul why he should giue eare to mens words that said Dauid seeketh thy life whereas now thine owne eyes may see that if I had sought it I might haue had it And masters in this case are bound in wisedome and patience to â—eare them yea and to iustifie them if they find their faithfulnesse as Saul did To this purpose Iob speaketh that if he had turned from the right of his menseruants and maidseruants thus contending with him he could not haue answered God who made them both in the wombe The thing then here condemned is that too ordinarie a sinne of seruants when as they either priuatly mutter and grudge against the commandements and corrections of their masters and mistresses or else more openly thwart and contradict them yea by crooked and snarling words prouoke their indignation iustly against them by all which they manifest that they haue no feeling of the ordinance of God no conscience of Gods authoritie seated in the person of their master no wisedome to suffer and forbeare no not for their owne peace sake nor respect of Gods commandement which forbiddeth in them all muttering and vndutifull answering againe a sure signe of a wicked and rebellious heart Hence we might note how the Lord strengthneth his own ordinance in the foundation of humane societie that he will not haue it thwarted in words no not in stubborne and disdainefull lookes and much lesse by any action resisted against which whosoeuer rebelliously riseth vp in word or deed resisteth not man but God and his ordinances and shall themselues be resisted of God Not Pickers By the former seruants were taught to bridle their tongues by this precept their hands The word properly noteth the setting somewhat apart to ones priuate vse which is not his and is vsed Act. 5.2 Annanias kept away and craftily conueied to his priuate vse that which should haue gone another way So that seruants are forbidden to pilfer the least part of their masters goods to dispose to their owne or others vse without the acquaintance of their masters And herein vnder this principall kind all manner of vnfaithfulnesse is inclusiuely condemned as the opposition in the next words sheweth but shewing all good faithfulnesse Now that seruants who at this day are so vniust may be terrified from so heynous a sinne let them know that there is a booke full of curses and plagues which shall cleaue vnto them and enter into their house the booke is large twentie cubites long and tenne cubites broad it is full of curses euen from one ende vnto the other it shall come swiftly vpon them for it is a flying booke it shall bring a fire with it to consume a mans whole substance and without repentance prepareth vnto the fire of hell beeing a sinne which shutteth out of heauen 1. Cor. 6.10 Obiect But I hope I cannot be counted a theefe for this I would be loath to lay mine hand vpon any mans goods else I may make a little bold with my master and it is but a little wherein I neither can nor would hurt him Answ. But this lessneth not the theft because it is from the master but augmenteth it For if it be not lawfull to iniurie a stranger much lesse one who is so neere vnto vs euery man will say it is more capitall to smite the master then a stranger Nay the Lord lesse endureth it in a child toward the father or a seruant toward the master then in one stranger toward another And it is sure that he that maketh no conscience of robbing them maketh lesse were it not for feare of law of robbing strangers so saith Salomon Prov. 28.24 Hee that robbeth his father and mother and saith it is no sinne is a companion of a destroyer that is will easily ioyne with open robbers to spoile others of their goods also Besides to say it is but a small thing and my master is neither better nor worse for it the truth is thou that wilt crack thy conscience for a small trifle wilt not greatly straine if Achans more goodly wedge come in thy way he that is vnfaithfull in the lesser will be vnfaithfull in the greater serue the deuil for a pennie thou wilt be more seruiceable for a pound and augment thy labours as he doth his wages And whether it hurt thy Master or no that is not the question it hurts thine owne soule by transgressing the commandement and incurring the curse of it Further whereas some seruants may truely say that their masters are hard and straite and requite their seruice scarce with food and rayment yet giueth this no leaue to pilfer the least commoditie from him and what were this else then to fall into the hands of an harder master into the hands of sinne and Satan nay rather as Iacob went through an hard seruice of aboue 20. yeares through summers droughts and winters frosts yet in the end he professeth that his righteousnesse should answer for him and that nothing miscaried vnder his hand but he made it good so should seruants in their yeares so iustly carrie themselues as in the end of their tearme
they may also say let God make my righteousnesse answer for me Obiect But Iacob in that place delt not so iustly but rather cunningly with Laban in helping himselfe to his right by laying the straked rods in the sheepes watring troughes whence it may seeme that a seruant may right his owne wrongs and supplie out of his masters goods his owne wants Answ. But farre was it from Iacob to vse therein any deceit who would not so boldly haue inuocated the name of God to such a wicked purpose besides what he did was by Gods authoritie yea and direction who to helpe him to his right by dreame as himselfe professeth reuealed vnto him such a naturall meanes as in all likelihood he was ignorant of before neither was it Iacobs intention by cunning to conueie to himselfe any of his vncles goods but onely in such meanes as God had appointed expected a blessing from time to come Besides what can this make to any secret conueiance of their Masters goods seeing here was a plaine contract and bargaine betweene him and Laban from all which seeing the counsell was diuine the meanes naturall the contract open and plaine and the end that by the blessing of God he might come by his right Iacob is freed from the imputation of vsing euill craft and out of good conscience professed that his righteousnesse should answer for him Lastly let euery seruant consider not only what his master depriueth him of but withall what he committeth vnto him he hyreth him to be true and not a theefe he crediteth and putteth him in trust with his goods and sometimes with his whole estate which he would not doe to a theefe Now to deceiue such as trust him so farre is against all humanitie For a man to take a purse by the high way to steale sheepe to break an house is a notable point of the euery in it selfe and in our account but none betrusteth such a fellow no man looketh for any better from him no man is deceiued in him but a strong theefe is he that is vntrusty to him that trusteth him and relieth vpon his fidelitie Vse 1. Let this admonish seruants to beware of such vnrighteous waies as are too common and vsuall some purloyning from their masters to diuert to their owne vses some to riot away some to plaie away some to giue away in which courses some are so traded as that much better were it for many masters to trust to a broken tooth or a slyding foote then to put any confidence in them But fearefull is that sentence against them 1. Thess. 4.6 God is the auenger of all such things Secondly such masters as are toyled and iniured by the vnfaithfulnes of their seruants haue great cause to examine their owne waies in former daies and say to their owne hearts haue I beene vnfaithfull to my master and haue I made no restitution seeing I should haue repaied a fifth part more then that I was vniust in that is all confiscate and by Gods iust iudgement may carrie much more with it yea and bring a curse on all the rest see Levit. 6.4.5 Thus ought the vnrighteousnes of seruants to force masters to righteous dealing But shewing all good faithfulnesse Here the Apostle extendeth the former precept and in this forme of words affirmatiuely propoundeth it requiring at the hands of seruants faithfulnesse not onely in regard of their Masters goods but in all other respects wherein a seruant ought to be helpefull to his Master In the former respect he must not onely not wast his Masters goods with the vnfaithfull steward but he must carefully so farre as in him lieth encrease them it is noted a propertie of the euill seruant that he encreased not his Masters talent he is not accused for decreasing it but he put it not forth to his masters aduantage And yet much more must â—e by his prouidence diligence assiduitie and care see that nothing be lost or miscarrie thorough his default after the example of Iacob and Ioseph whose diligence was so approoued that neither the keeper nor Pharaoh himselfe looked to any thing that was vnder his hand In the latter regard he that would shewe all good faithfulnesse must be faithfull 1. In his Masters commands readily and diligently to performe them of conscience and not for eye seruice but whether his masters eie be vpon him or no. Wherein Abrahams seruant giveth a notable presidenâ— whose master sending him to seeke a wife for Izaak he presently getteth him on his way prayeth to God for good successe and dispatch of his busines and the Lord accordingly directing him to Bethuels house where meate was set before him he refuseth to eate the least morsell till he had done his message But how many seruants are there who in imitation of such a worthie example would neglect themselues to dispatch their Masters busines But contrarie hereunto is the idlenes and lazines of many seruants who affecting their owne ease hire others to doe their work and pay theÌ„ with their masters mony or goods wherein the Master sustaineth a double damage so also is that common vice of iourneymen who must first serue their owne turnes and lusts and then their Masters whose present necessitie be it neuer so vrgent can neither command nor perswade the labour of such masterles vagrants 2. In his counsells and secrets neuer disclosing any of his infirmities or weakenesses but by all lawfull and good meanes couering and hiding them Contrarie hereunto is that wickednesse of many seruants who may indeede rather be accounted so many spies in the house whose common practise is where they may be heard to blase abroad whatsoeuer may tende to their master or mistresses reproach hauing at once cast off both the religious feare of God as also the reuerent respect of Gods image in the persons of their superiors 3. In his messages abroad both in the speedie execution and dispatch of them as also in his expenses about them husbanding his masters money cutting off idle charges and bringing home a iust account hereby acknowledging that the eie of his owne conscience watcheth him when his masters eie cannot 4. Vnto his Masters wife children seruants wisely with Ioseph distinguishing the things which are committed vnto him from them that are excepted Lastly as in all his actions and carriage so also in euerie word shunning all lying dissembling vntruthes whether for his masters his owne or other mens aduantage In the practise of which duties he becommeth faithfull in all his masters house Now to incite seruants to all good faithfulnesse hauing shewed the principall things wherein it consisteth Let them consider 1. The promise of blessing made to faithfulnesse Prou. 28.20 the faithfull person shall abound with blessing 2. He that is faithfull in little paueth a way for himselfe to become ruler of much if God see it good for him 3. The curse of vnfaithfull dealing which layeth open a man to
so called because they hold and detaine men so in the employments of this present world as that they haue no leisure to thinke seriously of any other and so can no more tast the sweetenesse or frame themselues to an heauenly life then the bruite beast can liue the life of an Angel These must be denied that is when temptation by Satan the world or our owne corrupt flesh will be still egging and vrging yea soliciting and prouoking with much instance to euill as thou seest others do thus and thus or else pitie thy selfe fauour thy selfe enioy this pleasure it is twilight or darkenes couereth thee here must be as instant denialls and refusalls as it was with Ioseph so must it be with euerie Christian albeit his mistris spake to him day by day yet he harkened not vnto her but kept him out of her company and when she offred violence to him he fled out from her But by whom must these be denied Answ. The doctrine of grace teacheth vs saith the Apostle euen the most godly Paul himselfe who after many yeares conuersion shall finde the law of his members rebelling against the lawe of his minde he that hath receiued most grace and most strength must be here further instructed Lastly the Apostle speaking indefinitely sheweth that all these must be denyed no vngodlines no one lust excepted For grace will not stand with the cherishing of any lust though neuer so secret neither is he taught of God that liueth and tradeth in any sinne Obiect But this is an impossible commandement and as impossible a doctrine as any the law giueth Is the Gospel become so seuere a schoolemaster as the law is Ans. The doctrine of grace teacheth not what we can doe but what we are bound to and ought to doe 2. Though corrupt nature make such commandements impossible yet by grace the yoake of Christ becommeth easie and light in so much as Paul could doe all things by his grace that strengthened him Grace can crucifie the world to a Christian and a Christian vnto the world 3. In beleeuers whome grace hath taught there is a possibilitie in the commandement three wayes 1. In regard of grace receiued the nature of which is euen then when it is foiled to preserue some resistance and denial in the heart of the things which the flesh hath vnlawfully yeelded vnto so as the godly sinne not with full consent of heart but doe often the things they would not yea euen that euill which they hate Secondly in regard of a godly mans disposition who hath with him 1. a purpose of heart to cleaue vnto God if he embrace vngodlinesse or lusts it is besides and against his purpose 2. an inclination of his will against them all Psal. 119.57 I haue determined to keepe thy words and ver 107. I haue sworne and will performe to keep thy righteous iudgements so as they are in the sinne they doe as a forced woman whose whole will is neuer gained to the act shee is in 3. an indeauour answerable to that will Pauls endeauour was to keepe a good conscience before God and all men Psal. 119.6 I shall not be confounded when I haue respect to all thy commandements Indeede the beleeuer is like a prisoner with bolts on his heeles who hauing escaped the prison cannot flie his danger as fast as he would cannot denie what he would but yet some progresse he maketh slowly he goeth forward but as fast as he can according to the measure of grace receiued 4. what he denieth not for the present he denieth not long after yea denieth himselfe for it and is neuer quiet vntill he haue met God in the wayes of repentance Thus he that is borne of God is said not to sinne both in that he commits not sinne fully the seede beeing in him as also because it is against his purpose will endeauour besides that he lyeth not in his sinne and so sinneth not vnto death Thirdly there is a possibilitie in this doctrine in regard of Gods acceptation who in his Christ accepteth of our weake indeauours of the will for the deede and the truth of desire for perfection of action and so maketh vs more then conquerours In all which points we see how these are not impossible lessons to beleeuers but no maruell if they be impossible to such as neuer endeauour in them whose libertie grace hath not yet wrought who for their purpose imagine euill for their wills rebell against God for their endeauour they set themselues on a way that is not good and in whose eyes sinne committed is but a small thing So much of the meaning now followe the doctrines Doctr. 1. Whosoeuer hath truely receiued the grace of God is taught thereby to denie all vngodlinesse and whereas vngodlinesse seeketh both to fixe deepe rootes in the heart as also to display the branches abroad in the life grace teacheth to striue two wayes against it 1. in purging the heart 2. in striking off the armes which are as we say aboue ground so as neither roote nor branch is spared The first thing that grace attempteth is to make the inside cleane and the roote holy by working true and sauing faith in the soule the propertie of which is to purifie the heart Now as for the branches of vngodlinesse because they are verie many it shall not be amisse to enquire into some of the principall to the ende we may the better acknowledge the worke of Gods grace expressing the same in vs. And as they looke and stretch many wayes so may we reduce them to fowre heads 1. some respect God himselfe 2. some his worship 3. some his ordinances 4. some a mans owne selfe The first branch of vngodlinesse is to be ignorant of God not to see or to denie him in his power mercie care prouidence iustice blessings afflictions and euents This is made a propertie of vngodly men by Iude 4. vngodly men they are who denie God and by Iob they say who is the almghtie that we should serue him Tush the Lord seeth not he is within the thicke clouds they aske what profit there is in seruing the Lord and walking humbly before him they see no danger in not attending him but violently followe their owne lusts this day is as yesterday and to morrowe shall be as this day they can tast liberally of his blessings but neuer a whit of his good will in them they dwell in the sweetenesse of present profits and delights but neuer tast how sweete God himselfe is In afflictions they in their hearts can say with Iehoram Is not this euill frō the Lord and shall I attend any longer vpon him Thus in the land of mercie and righteousnesse to doe wickedly in the midst of blessings not to finde the heart more bound to holynesse not to be confirmed in Gods loue to gather no strength of faith nor desire to walke more worthy of God as likewise to refuse
when we see Satan so busie and stirring in the plotting contriuing and executing mischeefe against the Church may we not conclude that surely his time is verie short when we see particular iudgements vpon our countrie lingring and durable plagues threatnings of whole kingdomes and countries with visible iudgements vpon particular persons why doe we not conclude that surely these are forerunners of the general and that it is not farre off If we see the sunne and moone great lights in the Church fall from heauen and be darkned if the starres the professors of the Gospel loose their shine and fall from their first loue why doe we not thinke that shortly the heauens themselues shall shriule away like a scroule and be no more seeing the Scriptures affirme that immediatly after such things this appearing shall be In a word when we see such generall securitie that all men cry peace peace vnto themselues if we shall perceiue Noah daies returned againe in which men eate and drinke build and plant marrie and giue in marriage and thinke nothing either nothing else or nothing more how is it that we cannot conceiue of this appearing which shall be as a flood and destruction to all that thinke not of it for as a snare shall it come vpon all the vngodly of the earth Vse 3. Seeing the doctrine of the Gospel not onely bringeth the euidence of saluation but lifteth vp the heart to waite for it it appeareth that it is the doctrine of God brought by the Sonne of God from the bosome of his Father the doctrine that raiseth the minde to heauen must needs be heauenly and this is the doctrine which we preach because it is fruitfull herein Some busie themselues in prying more into the men and their callings that bring it then into the doctrine it selfe and refuse this most blessed treasure because they see not the holy Ghost so visibly calling our ministers as if he should sit on our heads with fiery tongues These I would wish 1. to looke well to their owne callings for sure he that is pragmaticall in other mens callings is carelesse and negligent in his owne and let themselues weigh the matter and giue sentence whether to contemne and neglect so great saluation will stand with an effectuall calling vnto the grace of God 2. To enquire not so much whether our callings as whether our doctrine be as good as Peters or Pauls 3. To obserue the worke and fruite of our Ministerie in regenerating many thousands and begetting them to heauenly life and conuersation whereas false teachers and false doctrine regenerate none Doctr. 2. An excellent meanes to prouoke men vnto the duties of Christianitie is the consideration of Christs comming vnto iudgement For some might haue asked the Apostle but how shall we be able to goe through the duties you haue described and hold out against the manifold discouragements which in the entertainment of this doctrine we are sure to meete withall the answer is Wayting for the appearance of the mightie God our Sauiour For first it is a notable meanes to set and enter men into this course of godlinesse and this is cleare in the Scriptures where we may obserue the spirit of God vsing this consideration as a speciall motiue both to draw men out of their sinnes together with the loue of this world as also to plant in them the feare and reverence of the Lord all which must be done before men can come to breathe in the common ayre of Christians For the first how doth the Scripture reuoke the young man from his vnbridled vanitie and from walking in the sight of his owne eyes and lust of his owne heart but by the remembrance that for all this hee must come to iudgement This was the argument vsed by Peter to the people of Ierusalem who flocked to see the lame man who laie at the bewtifull gate of the Temple healed Amend your liues and turne that your sinnes may be put away when the time of refreshing shall come from the presence of the Lord and he shall send Iesus Christ. By the same argument would the Apostle Paul haue wonne the Athenians from their idolatries Act. 17.30 But now he would haue all men to repent because he hath appointed a day in which he will iudge the world and haue reclaimed vnhappie Felix from his wicked and voluptuous life when he made him tremble in hearing the iudgement to come 2. To the forsaking of the world in the profits and pleasures of it how effectuall this perswasion is the Apostle in his owne example declareth Philip. 3.7 who accounted all aduantages losse yea dung to attaine the resurrection of the dead while his minde was vpon the resurrection and Christs appearing he was mortified vnto the world and the world vnto him 3. For the working of awe and reuerence of God in the heart Eccl. 12.13 Feare God and keep his commandements for God will bring euery worke vnto iudgement And when the Angel would prouoke the inhabitants of the earth to feare and reuerence before God and stand in awe of him he vseth no other argument then that the houre of his iudgement is come And surely were we not harder of heart then the anuill it could not be but the consideration of this iudgement should hammer and work vs to the vndertaking of a godly and Christian course Secondly as this consideration may be of efficacie to beget vs vnto God so is it a most notable nurse of all good duties and a sweete prouocation to cheerefulnesse and diligence in the duties of pietie righteousnesse and sobrietie The Apostle Paul himselfe was hereby vnderpropped in keeping good conscience before God and all men because he looked for the resurrection of the iust and vniust and hence did the Apostles spurre and prouoke themselves and others to the diligent practise of the duties of their callings both generall and particular 1. Corinth 5.9 considering the terrors of the Lord we perswade men Thus Paul chargeth Timothie not only to keepe those his commandements without spot vntill the appearing of the Lord Iesus Christ but also as he would answer at the appearing of Christ to preach instantly in season and out of season and Peter warneth the Elders to feede the flocke and be ensamples vnto them that when the chiefe sheepeheard shall appeare they might receiue an incorruptible crowne By which motiues they much more prouoked themselues to their owne speciall duties as appeareth 1. Thes. 2.19 And for the generall duties of Christianitie euerie Christian is by this reason spurred forward thereunto 2. Pet. 3.11 considering these things shall be dissolued what manner of men ought we to be in all godly conuersation And that this expectation of Christ is a notable preseruatiue of all Christian vertues who can denie that readeth those manifold places where watching and keeping the garments watching and sobrietie be sober and watch watching and stedfastnesse
order our wayes according to his word 2. The second rule is that as euerie peculiar serueth to the praise of the owner so we must frame our liues and actions to the praise and glorie of God whose we are This is the reason of the holy Ghost Psal. 135.3 4. Praise the Lord oh sing praises vnto the Lord for the Lord hath chosen Iacob to himselfe and Israel for his cheife treasure Whence it followeth that whatsoeuer practise would tend to the dishonour of God â—e must resist and withstand in our selues and others And thus the Lord chargeth his people that they should be so far from associating themselues with the wicked people that liued neere them in their idolatrie that they should breake downe their altars and cut downe their groves and images and resist them euen from this same ground because he had chosen them to be pretious vnto himselfe So that if any sinner shall mooue and wooe vs vnto any vngodly practise we must reason the case with our owne hearts I may not doe any such thing as may dishonour God or my profession let others doe thus and thus I may not doe so I am the Lords peculiar and must liue to his glorie which I cannot doe if I withstand not such motions as whereby his glorie is hazarded and hindered and thus also maist thou iudge of thy selfe whether thou beest the Lords if thou seruest not the times nor mens lusts nor fashionest thy selfe to mens humors but liuest vnto the Lord thou art the Lords Vse 4. Hence is afforded a motiue to loue the Church and shew all kindnesse to the members of it euen because it is the Lords heritage and because the Lord is not vnfaithfull to forget the worke and labour of loue shewed to his Saints yea be it but a cuppe of cold water it shall not loose a reward seeing the Lord accounteth it as done to himselfe The Philippians supplied Pauls necessities and Paul promiseth them that his God should supplie all their necessities On the contrarie woe shall be to them â—hat wrong by word or deed or wrighting the least of these little ones who are so deere to the Lord as the apple of his eye Let the scorners and enemies of good men remember that in Ier. 2.3 Israel is as a thing hallowed vnto the Lord all they that eate it shall offend euill shall come vpon them saith the Lord. If the King should set himselfe to raise and aduance some one man whom he affecteth aboue all other were it safe for any subiect to pick and cull out that person to wrong and disgrace aboue any other â— and yet thus do they that of all other wrong and oppresse Gods Church and deare children who in the end shall know that the Church is an heauie stone to lift at against which neuer man heaued but with the certaine perill of his owne life Men may dip their tongues in venome and their pens in poyson and keepe the garment of such as stone Steuen but the Lord will avenge the cause of his poore ones his peculiar ones he will not alwaies hide his face nor hold his peace Zealous of good works Here is another ende of Christs sanctifiyng his Church that euerie member of it should ardently endeauour in all good and goodly conuersation Where the Apostle seemeth to answer a secret obiection for it might be said if Christ haue thus redeemed purged and washed vs and so made vs his owne peculiar what neede we more or what further remaineth for vs to doe neither wanted there Libertins in those dayes that from the appearing of grace cast off all yoakes and thought they might doe what they listed But the Apostle telleth such that Christ neuer washed redeemed nor powred out his grace vpon any but such as thereby were wrought to forwardnes and cheerefulnesse in all well-doing And here not to speake of the nature and necessitie of good workes because that treatise is to be referred to a fitter place three things are to be obserued First note that before the Apostle speake of good workes we heare of redemption and purging and washing and of a peculiar people that must doe them for indeede the best workes are so farre from iustifying and purging that none can be good before the party be iustified and purged A leper or polluted person in the law might not touch or attempt any thing for whatsoeuer he touched became also vncleane so while the whole man euen the minde and conscience the fountaines from whence all the actions issue are polluted how can any thing streaming from thence be cleane and pure vnlesse we will say that one fountaine at once can send out sweete water and bitter or controll holy Iob who saith that no man can bring a cleane thing out of filthinesse Good works must beginne from that we are iustified but we beginne not to be iustified because they went before The whole scope of the Epistle to the Romanes is to prooue that no man can by workes be iustified before God the verie first proofe of which conclusion is fetched hence because all are vnder sinne and depriued of the glorie of God and so beeing euill trees cannot bring forth good fruit and much lesse in this state of sinne vnwashen and vnpurged can be zealous of good works without me saith Christ ye can doe nothing namely no good thing till a man therefore be set into Christ he cannot possibly turne his hand to any thing that is truely and formally good no more then a sient can bring forth fruit which is not set into a stocke or a branch which is not set into the vine Secondly note that whosoeuer are iustified and sanctified they must needs bring forth good workes for else Christ should be frustrate of his end in those for whom he gaue himselfe Eph. 2.10 We are his workemanshippe created to good workes We must first be his workmanship before our selues can be good workmen but beeing once his new creatures then can we neither be idle nor 〈◊〉 occupied but conuersant in such good workes as himselfe hath ordained we should walke in In experience we see a man planting good trees in his orchard not that they should be barren or laden with bad fruit but to furnish him with store of good fruit and in the Scriptures we see what recompence the good husbandman expecteth for setting and dressing purging and pruning his vine namely that it should bring forth much fruite Is this the end of our redemption from the hands of our enemies that we should serue him that hath redeemed vs in holinesse and righteousnesse all our daies are we purged to be a chosen generation and a peculiar people that we might set forth the vertues of him that hath called vs out of darknesse into his meruelous light hath the Lord separated vs vnto his owne vse not only to glorifie himselfe in vs but after a speciall manner to
be glorified by vs hath he called vs out of the world which lieth in wickednes vnto holinesse and so fitteth vs to euery good word and worke oh what a thing were it for vs to walke in such waies as are distastfull and dishonourable to God and no whit distinguish vs from the profane and vngodly of the Lord needed the Lord haue bin at halfe the cost and labour with vs for such fruits as these or is this that returne which he expecteth of all his paines Vse Would any know whether he be a good tree of righteousnesse the planting of the Lord set into Christ and liuing and thriuing in him let him looke to his fruits which be they neuer so good cannot make a tree good but can declare it so to be Examine then thy selfe whether thou art a new creature whether old things be passed away and all is become new whether thou findest the effect of the blood of Christ purging thy conscience from dead workes to serue the liuing God whether thou walkest in the light as he is in the light hence it will appeare that this blood is still distilling vpon thy soule to cleanse thee from all sinne there is no more conspicuous note or euidence that a man hath escaped condemnation and is in the state of grace then that which is giuen by the Apostle as a touchstone Rom. 8.1 Which walke not after the flesh but after the spirit But what haue they to do with Christ who hate the light in whom sinne ruleth to destruction who walke in the waies of the world and in the lusts of their owne hearts and eyes who are led by the spirit that beareth rule in the sonnes of disobedience who in stead of shewing out the vertues of God beare vpon them the brand and expresse image of their father the Deuil some in mallice and enuie against God and good men as he was a manslayer from the beginning some in vncleannes and filthines as he is called an vncleane spirit others in rayling swearing and cursing who haue their tongues set on fire from hell others in vnrighteous words and deeds as he is a lyar from the beginning some in tempting and seducing others to their owne lure enticing to companionship drinking gaming c. as he compasseth the earth to doe mischeefe of all these we may say as Christ to the Iewes Ye are the children of your father the Deuil for his workes yee doe And others also in whose liues such open vnrighteousnes breaketh not out yet because they cannot shew the fruits of righteousnes we may cōclude against them that they were neuer washed by Christ. The adopted sonnes of God imitate the naturall Sonne who when the Iewes said Tell vs art thou that Christ that we may doubt no longer he presently sendeth them to his workes If I doe not the workes of my Father beleeue mee not so art thou a Christian and the child of God as thou professest and beleeuest I say if thou dost not the workes of God thou art not to be beleeued Now the workes of God are 1. to beleeue in his Sonne 2. to endeauour to keep all his commandements 3. to practise the duties of repentance and invocation and that daily 4. to call others especially those that belong vnto thee vnto the knowledge and seruice of the true God that thou with thy house maist serue the Lord 5. to make thy calling and euery dutie to man branches of obedience vnto God These would make thee diligent in the Ministrie for faith must be maintained neither canst thou obey all vnlesse thou knowest all the third would cause thee to watch against sinne in thy self the fourth to banish it from thy family the last would make thee beneficiall to all men hurtfull to none and by all shalt thou adorne thy holy profession These works of thy father cheerefully and constantly performe and we will beleeue that thou art the child of God Thirdly note that the thing that God requireth in a professor is zeale forwardnes and earnestnes in well doing and that his whole course should be a studious prosecuting of good workes The same word is vsed in 1. Cor. 14.1 Couet spirituall gifts but the word is be zealous after or zealously addicted vnto them and cap. 12.31 Be zealous after the best gifts the same teacheth the same Apostle Gal. 4.17 It is a good thing euer to be zealous in a good thing and is a vertue euery where called for in the scriptures yea such a one as without which good things cannot be done well or in good manner Now because euery forwardnes and earnestnesse euen in good things is not commendable zeale for Peter euen in Christs defence may hastily draw his sword and rashly lay about him therefore to the right ordering of it there must alwaies goe with it these three things First the light of knowledge that it may both beginne and end with the word Paul reprooueth the Iewes who had zeale and that for the law of God because it was not according vnto knowledge yea he condemneth that hote zeale wherewith himselfe was enraged in the time of his ignorance because it had turned almost to the wasting of the whole Church To this head are to be referred those blind deuotions of the Papists at this day who are much in zeale whereby they are in continuall tumults as the Ephesians for their Diana but ignorance must be the mother of these deuotions Secondly it must be guided by good discretion it must be wise as well as warme in greater matters greater and lesser in lesser A wise man will not powre out all his indignation against euery trifling displeasure nor set his whole strength to that which he can wipe away with a finger There must alwaies be a fire of zeale kept burning in the soule as the fire on the Altar neuer went out but it must be a iust zeale proportioned according to the occasion euen as we keepe the fire on our hearths all day long but enlarge or lesson it according to the occasions of the house If some great good be in thine eye tending to the great glorie of God and great good of his Church stirre vp and adde to thy zeale till it become a great flame but in smaller and minutiall matters to carrie an vnbounded and vnbridled zeale were to call for a sword to kill a flie or an hatchet to breake an egge and yet zeale must euer fence the heart from affecting committing or communicating the least euill in the world Thirdly it must carrie with it sincere affection abandoning all by-respects besides the glorie of God desire of mens good and conscience of the good dutie it selfe In doing any good thing the close corners of the heart must be well searched seeing much deceit and guile lurketh in them and if with the Papist we doe any thing neuer so good for the matter and neuer so zealously for the manner to merit at the
speake let him speake as the word of God and the embassadors of Christ must speake his message euen as himselfe would vtter it 2. The soule of the word is the presence of the spirit which euerie Minister must striue to make demonstration of for else it is but a dead letter or sound it is the spirit that quickeneth it and maketh it liuely and mightie in operation it is not the demonstration of the person nor manifestation of the man that getteth authoritie to the word but when out of good conscience a man faithfully striueth to make it appeare to the consciences of others that not he but the spirit of God speaketh in him that when simple men shall perceiue the secrets of their hearts made manifest they may fall on their faces and worship God saying God is in this man indeede 3. The Prophets and Apostles haue gone before vs as presidents in this behalfe Micha 3.8 I am full of power by the spirit of the Lord and of iudgment and of strength to declare Iacob his sinne and Israel his transgression Before Isai was sent on his message his lippes were touched with an hote coale from the altar The Apostles accordingly were not sent to witnes of Christ vntill the spirit had descended vpon them and that in the forme of fierie tongues to signifie that themselues beeing kindled with zeale and feruencie in the Lords businesse they should also by their doctrine enflame others and that their speech should not light any where but it should kindle and enflame the hearts of the hearets But the most perfect patterne of imitation herein we haue in the cheife doctor of his Church who not onely after his resurrection could and did make the hearts of the disciples burne within them euen in his ordinarie talke but all the time of his humilitie it is truely verified of his whole doctrine that he taught with authoritie and not as the Scribes Indeed neuer man spake so nor can speake by the confession of his verie enemies for neuer man spake so in his owne name verily I say vnto you neuer man confirmed his speaches with such powerfull and proper miracles neuer man spake with such peculiar grace zeale libertie and command of the spirit in the conscience but yet all his Ministers are to imitate him in zeale in power in libertie of speach and spirit for the glorie of God and come as neere this copie as they can Vse Ministers must take heede of coldnes in their ministerie of liueles and spiritles preaching of powerlesse and a frozen manner of deliuering the word alwaies preseruing a fire of zeale and conscience in themselues mettals we knowe will not worke without fire no more will the steely and stonie heart of man melt or soften without the spirituall fire taken from the altar And yet here I must not be vnderstood as condemning all coolenesse or moderation of speach for doctrine may be ponderous and weightie where the speach is calme and treatable still waters often runne the deepest and Salomon saith that a man of knowledge spareth his words but yet it followeth that he must be of an excellent spirit so there must of necessitie be at the least a soft fire in these distillatiōs But the thing iustly condemned is when men by their owne default beeing giuen ouer either to pride sensualitie or worldlynesse haue benummed their spirits and are become frozen without power or life in their ministerie and so bring forth their doctrine as many women doe their children stil-borne teaching as the Scribes onely of forme without zeale or conscience or experience of that they speake And before I leaue this point it must be knowne that whereas I require heate and authoritie in the deliuerie of the word that therefore euerie heate should be warrantable for some is iustly condemned as 1. all heate of humane affection proceeding from perturbation and passion 2. all inconsiderate heate of youth 3. all heate not well guided although in good men full of godly affections but suffered to boyle ouer so farre as a man looseth his memorie and interrupteth his doctrine and whole discourse 2. A flattring Ministrie is an enemie to this authoritie for when a Minister must sing placebo and such sweet songs it is impossible for him not to betraie the truth 3. To withstand this authoritie or to weaken it is a fearefull sin whether in high or low and the Lord will not suffer his messengers feet to be cut off 4. Hearers must 1. pray for their Teachers that they may deliuer the word with authoritie with boldnesse and with open mouth Ephes. 6.19 Coloss. 4.4 2. Not deeme this authoritie in Ministers humor or anger or bitternes and much lesse madnesse with Festus and least of all to cast them in prison as men rauing as Ieremie was cap. 29.26 3. Not to refuse to yeeld subiection vnder this authoritie nor be angrie when it beateth down some practise which they are loth to part with seeing it is iust with God to reprobate put out the light of such as refuse the conuiction of the light offred The third and last precept of this Chapter and verse Let no man despise thee teacheth two things First how people and hearers should entertaine the Ministers sent them of God seeing they cannot without great sinne despise them for seeing the Lord who could by himselfe worke the saluation of men yet is pleased to vse as his helpers herein weake and base men whom he assumeth into fellowship with himselfe to become coworkers with him although not in the act of conuersion yet in the Ministrie of it who dare despise such whom the Lord so farre honoureth and therefore calleth them his white horses horses in that he vseth them in his battailes against sinne Satan the world and wicked ones and white for the puritie of their doctrine and integritie of their liues yea his Angels namely such as by whom he reuealeth his good pleasure vnto vs and his owne voyce by whom he beseecheth men to be reconciled Secondly how carefull is the Lord to preserue his Ministers from contempt when he affirmeth that such as despise them despise himselfe that sent them In which sence we read that the posteritie of Caine contemning the preaching of Noah dispised and contended against Gods spirit so Israel murmuring against Moses and Aaron Moses saith he hath heard your murmurings against the Lord for what are we that yee haue murmured against vs. Thirdly how vnnaturall a part were it for children to despise their Fathers and what seueritie hath the Lord shewed against it in his law but godly Ministers are the Fathers of their people I am your Father saith Paul and Onesimus yea and Titus here begotten by him vnto the faith he calleth his sonnes Let no cursed Cham presume to scorne them which is not so hurtfull to them as dangerous to themselues beeing the next way to bring themselues vnder
vnwillingly or which I had rather not doe and if it be a sinne which I do it is the Princes sinne and not mine nay whatsoeuer action of thine wanteth faith is thy sinne besides although all thy externall condition is in the power of the Magistrate yet internall things as the keeping of faith and obedience and good conscience are not in his power but placed by God in the will and consent of the beleeuer to keepe or to loose Secondly but if the Princes commandement call vs to suffer any vniust thing as if he should laie tyrannicall burdens vpon bodie goods and outward estate these we must acknowledge subiected vnto him by God and therefore the ordinarie defence is prayer and patience by which the passion of vniust vexation will become iust and comfortable vnlesse for the time of the brunt of persecution we can conuey our selues from the furie according to that of Christ if they persecute you in one citie flie to another and Act. 8.1 the Saints were scattered by the persecution for by this meanes of preseruing our selues we preserue also the Church which otherwise would be destroied in vs but els we must meekly beare all vniust vexations and in such times take heed of medling with the seditious These two former grounds will become clearer by the explaning of some instances which we meet with in the Scripture and therefore it will be worth our labour breifly to inquire into some few of them And first whether Mordecay did with good conscience deny subiection yea reuerence to Haman seeing hereby he not only made light of a great man sent by the King but also of the Kings commandement who commanded Haman thus to be honoured as the reprehension of the Kings seruants noted in the text prooueth why transgressest thou the Kings commandement Answ. Mordecay was bound in conscience to obey neither of them in any thing contrarie to the word of God as this required honour was 1. Because it was more then ciuill for such the Persian Kings required as was at least mixed with that which was due to God else it is lawfull inough to fall downe on ones face before Princes 2. If it had beene but ciuill honour yet it had not beene due from Mordecay to Haman because Haman was descended from a nation which God had cursed and willed his people to hate and abhorre and neuer to seeke their peace all their daies but especially they were charged neuer to forget the inhumanitie of the Amalekites but vtterly to destroie them because they were the first that came out to warre against them after their comming out of Egypt If the honour had beene but ciuill and Mordecay of any other people then the Iewes to whom that commandement was directed and Haman of any other offspring then an Agagite that is of the offspring of the Kings of the Amalekites who were all of Agag surnamed Agags as it were the Pharaohs of Egypt and Caesars of Rome he would not haue denied this honour or if he had he had sinned The second instance is in Naboth of whom it may be enquired whether he could iustly denie Ahab his vinyard seeing the Kings hath power to take feilds and vinyards and giue them to his seruants 1. Sam. 8.14 and in outward things we must obey although to our detriment and losse Answ. Naboth iustly refused because God had forbid him so to do In Leuit. 25. the law is expresse that no Israelite might sell his feild but vpon condition of redeeming it and returning vnto it in the Iubely but Ahab did not so require it but either to purchase it out because it lay so fit for him or else to exchange it Now that this was the iust ground of his deniall appeareth in his answer God forbid that I should giue the inheritance of my Fathers vnto thee he knew well that if coppie-holders and tenants vnto men may not set let or alienate without their landlords consent much lesse might he against the expresse will and couenant of his Lord. Againe if it had bin only a losse and dammage vnto himselfe alone he would doubtles haue yeelded but no euill of sin must be chosen at all The third instance whether the people might warrantably resist Saul when he would haue put Ionathan to death seeing Saul had sworne his death and the Lord seemed by lot to designe him thereto Answ. This was a meane wherby it pleased the Lord to deliuer Ionathan at that time The deliuering of an innocent was good the question is of the meanes To which I adde that if it were by meanes of intercession and due respect and reuerence to the Kings person and place as the text seemeth to implie by their pleading for Ionathan the meanes also were good but if it were by mutinie or opposition or sedition yet this manner of the fact shall be condemned but not the fact it selfe As for the lot the Lord indeed noted thereby Ionathans fact but thereby conuicted him not of a fault for Ionathan heard not when his father charged the people with the othe the whole falt therefore rested in Sauls inconsiderate and rash othe The fourth instance is in Ioab both in not obeying one commandement of Dauid and in obeying another First whether he did well in slaying Absolon hauing such an expresse charge to spare him yea to vse him kindly Answ. Absolon iustly deserued death by the law Deut. 21.18 and iustly fell in his sinne but Ioab sinned in slaying him for although he was the generall of the warre and had power yet he forgate that he was a subiect and that in this one point his power was limited by him that gaue him his whole command Meete it was that Absolon should be punished but by Dauids consent and though Ioab thought it in policie the safest way to put him out of the way yet his father conceiued how fearefull his death would be if he should be cut off in his sinne and no doubt purposed otherwise by banishment or imprisonment to haue repressed him if he could no way haue reclaimed him But Ioab had no power ouer his life wilfully to slaie him when Dauid had excepted it and put case it was a falt to spare him it was Dauids and not his Quest. But whether did he well to obey Dauid in numbring the people beeing a thing which Moses and Ioshuah did without sinne and wherein the King was so peremptorie Ans. He sinfully obeyed Dauid euen as he did also in betraying Vriâ—h vpon Dauids letter he was a courtyer that conceiued himselfe to be at euery command although against his conscience as this was he knew that God had forbidden to number the poople without a speciall commandement or necessarie cause or without paying the halfe shekel appointed for euery ones redemption at euery time of numbring his speach in 1. Chro. 21.3 sheweth that it was not only against the law of God but the light of his owne
may please him looke vp vnto his hand acknowledge thine exercise from him as Dauid did the lashes of Shemeis cursed tongue and he can take him off when he seeth good and what serueth the iustice of God for or for what serueth the Magistrate is there no iustice to be gotten at the Magistrates hand or is there none in Gods hand that by thine owne priuate reuenge thou wilt become both a Magistrate and a God to thy selfe Obiect But I haue long borne his abuses I haue sought to him and it is a bootelesse thing to seeke any more what would you haue me to doe Answ. Yet seeke it still the precept is neuer dated but in full force and hath not the Lord his heart his hand and his tongue to rule and turne to thy comfort when he seeth it seasonable for thee surely he that can by Sauls tongue testifie Dauids innocencie euen when he was out in the feâ—ld hunting his life can giue thee a peaceable release from slanderous tongues and iniurious actions when his good pleasure seeth good and if thou neuer findest thy outward peace yet by this Christian pursuit of it thou hast met with the inward peace of conscience and hast made a good exchange Vse Let euery Christian man striue in the practise of this precept and prouoke himselfe hereunto by that promise of blessednesse which is pronounced vpon euery soule that keepeth his hand from euill If any aske but by what meanes shall I auoid this sinne of contention and quarelling I answer the meanes and rules are sundrie The first is in the text to bridle the tongue for this is an immediate follower of euill speaking and it runneth from the tongue into the hand 2. Let the consideration of our common brotherhood be a meanes to cut off contention Gen. 13.8 Let there be no contention betweene vs for we are brethren oh how comely a thing is it for brethren to dwell together in vnitie whether brethren by the common bond of nature which respect made all Israel bind themselues in couenant with Dauid Thou art our flesh and our bone or brethren in the profession of life and the identitie of the particular calling or brethren in regard of the generall calling of Christianitie seeing such haue all one father in heauen one mother the Church one elder brother Iesus Christ one spirit one baptisme one hope and one inheritance 3. Consider what a scandall it is to Popish persons and profane scorners of religion that such as professe themselues schollers of Christ should liue together like dogges and cattes as we say and by vngodly quarrells and heartburnes be still building vp the works of the deuil which Christ hath destroied why should such a thing be heard in Gâ—th and Askelon why should Priamus and his sonne laugh vs to scorne This was no small motiue as is probable why Abraham the elder was so willing to take vp the controuersie with Lot least they should giue offence to the Heathen for the text induceth it as a reason for the Cananites and Perezites dwelled at that time in the land 4. Get a low conceit of thy selfe and be small in thine owne eyes for whence riseth contention and strife but from the lusts in the members namely the inordinate bearing of a mans selfe aboue that which is meete only by pride saith Salomon man maketh contention and indeed experience sheweth that the most suits at this day are not so much for right and equitie as for victorie which is most euident by all those trifling brablings which haue filled all the seats of iustice and hence is it that men will trauerse law and carrie some trifling causes through all the courts in the land before they will sit downe with the foyle and who be they among whom suits and contentions are become immortall that no sword either of Gods word nor of the Magistrate can cut off or let out their life blood but rich men who walke in many snares and hardly can auoid high mindednesse wealth maketh men that they can hardly long dwell together Let good men looke and see in Abrahams and Lots example how easily their wealth may kindle and blow vp in them a flame of contention 5. Because some in their owne temper are of more milde and quiet spirits and rather lie open to this sinne by others instigation then their owne propensitie and disposition that rule of Salomon is worthy noting to take heed of part-taking of medling and mingling ones selfe in other mens strifes and contentions for this were to take a dog by the eares or a beare by the toothe If we shall now proceede to apply these things it will easily appeare how farre most men are degenerate from these rules For how womanly haue many behaued themselues since they were taught to gouerne their tongues better most impotently yeelding their tongues in bitter and contentious speeches to serue the distempered lusts of their hearts and that for verie trifles And whereas the consideration of brother-hood should â—â—int dissention among men the case is growne with vs as with little children among whom commonly brothers and sisters least agree for as for those that are called brethren and so should liue like brethren in the same corporation or societie what bones may we obserue cast daily in among them what a number of tares are sowne by the malitious man which rise suddenly to faction and hote oposition that sometime as the Prophet in his time obserued everie man is readie to eate the flesh of his owne arme Ephraim against Manasseh and Manasseh against Ehpraim and thus whereas the vnitie of great ones should be as the dewe falling from the mountaines to the watring and refreshing of the vallies their inferiours their factions are become like Samsons foxes tied by the tayles they cannot abide to looke one on an other but firebrands are betweene them which burne vp all Ioabs corne field or like the fire which Iotham speaketh of in his parable which came out from Abimelech and consumed the men of Sechem and the house of Millo and from the men of Sechem and the house of Millo and consumed Abimelech And for those that are brethren in the same profession of personall calling who euer see two men of the same trade loue and liue together in amitie as Ionathan and Dauid did who euer almost did heare them lend one an other a good word vnlesse it were bought out dearely by some present priuate commoditie nay heâ—e is disdaine enuie suspitions so generall and frequent that as the prouerb is one beggar enuieth that an other should goe by the doore here is supplanting vndermining plotting one against an other and reioycing one in the fall of an other a sinne which fewe trades men wash their hands of for euen religion it selfe can scarse tie the affections of two men of the same trade And for the last sort of brethren by the profession of
or detract from publike iustice or publike peace which are as the heart and braine of the common wealth which is an other common extremitie which carelesse and inconsiderate men fall into who beeing called to be seruants to iustice as to iuries fearing least in following the letter of the lawe they should be iniurious doe not remit and moderate but maime and wound the lawe and common wealth and either finde and execute no forfeits or penaltieâ— vpon some outragious offenders against whome the lawe should be whetted or such as rather turne to the disgrace of iustice then the administring of it Vse Let vs consider then whereunto we are here called euen to the practise of that propertie of wisdom which is from aboue which is peaceable and gentle and to buckle vnto vs as the elect of God tender mercie kindnes humblenesse of mind meeknesse long suffering forbearing one an other and forgiuing one an other The benefit will be exceeding great For 1. this wisedome teacheth vs to be soft in our speaches as they that knowe how a soft answer breaketh wrath a rare example whereof we haue in Iudg. 8.2 when the men of Ephraim were incensed against Gedeon and chid him sharpely because he called not them with him against the Midianites your gleaning saith he is better then our vintage as though he had said the glorie of the action belongeth as much or much more to you then to vs we Abiezerits did not halfe so much good by discomfiting the host as you did by pursuing after it and by this soft answer the text saith their spirits were abated ver 3. The like must we doe in our reasonings whether students or others whether by conference or disputation by word or by writing we must passe by some hastie words which flesh in the heate of it will be casting in to the hindering of the worke of edification for whereas men thinke it a point of pregnancie of wit to returne quips nimbly and giue his aduersarie as good as he bringeth we must knowe that heauenly wisedome teacheth no such thing 2. It teacheth vs softnesse in our whole conuersation and exercise of our personall and generall callings it suffereth not the Magistrate to be so sterne that an inferiour should come to him as a man that were to bring a bottle to an elephant which he is a fraid of which timiditie Augustus reprooued in a petitioner It suffereth not the Minister to be Lordly in his doctrine or discipline but compassionate and tender in both It suffereth not the father or master to be a lyon in his house but causeth them to gouerne sweetly and to dispense seueritie and waigh out correction as physicke to the children and seruants 3. It teacheth euen the superiour to yeeld some part of his right to his inferour as Abraham to Lot If thou take the right hand I will turne to the left nay as Christ himselfe beeing God and Lord of all yet for peace sake and to auoide offence did pay tribute vnto Caesar. Further how necessarie a vertue this is cannot but appeare to him that considereth how fraile our flesh and blood is how full of infirmities how lying open to offences how needefull of much forgiuenesse at Gods hand and mans and yet no forgiuenesse at Gods hand but on condition of our forgiuenesse of men for so is the petition in the Lords prayer nor at mans for what measure ye mete out to men shall men measure to you againe How sweete a grace it is appeareth also in that it preserueth the outward peace of a man and especially the peace of a good conscience that he can pray with a good heart with cheerefulnes performe good duties towards God and men in that also it winneth mens hearts to a man and maketh his good name like a sweet smelling oyntment and in that it so much tendeth to the honour of Gods name as it doth by drawing many to the loue and embracing of the Gospel of God which they see is so pure so innocent and so peaceable And hence it is that Paul would haue this grace to be knowne and manifested to all men for this ende Let so many therefore as professe the Gospel of peace hereby shewe themselues the sonnes of peace and because many sinne not onely in doing but in not suffering wrong let vs beware of pinching and wringing men by extremitie as such as are resolued not to pocket the least iniurie nor yeeld an inch of ground but if the offence be neuer so little are bent to make men heare of it againe on both sides as we say here is spirit indeede but of pride and malice and that spirit that beareth rule in the world and sonnes of disobedience Some men are of â—uch maligne constitution as that they haue nothing in their hearts â—eads or lippes but lawe and iustice euerie triâ—â—le euerie word euery peâ—â—â—e iniurie sendeth them before the Magistrate for reuenge against such aâ— perhaps are verie desirous of peace satisfaction and agreement and whereas law is a kind of warre and so ought to be the last procurer of peace it is the first course of many distempered spirits before euer their aduersarie be aduertised or warned of it But such persons forget that iustice and mercie are sisters and that iustice without mercy is but crueltie 2. here is lawe but no equitie for equitie is the breeder of vnitie and mother of peace but their law filleth the world with brabling contentions and 3. what is their lawe for most part but some quiâ—ke or tricke of lawe tending to extremitie of wrong and proouing in the end but cousenage and dishonest craftines as may daily appeare in a number of men who like the flesh-flies feede altogether vpon â—esters and wounds or like the souldier that cannot liue by peace but by warre not hauing that estate of their owne which their great thoughts and high conceits carrie them vnto nor yet Gods blessing vpon the little they haue would gladly pray vpon others and by some quirke of law hooke in that which equitie would neuer affoard them but the issue sheweth that all their pretences are but cloakes of their iniquitie Others plead why it is my right and why should I not haue it I will not loose it if the lawe will giue it me and when they haue a man on the hippe as we say and at advantage they follow him with all extremitie euen to the making of dice of his bones It is true that men that demand no more but their right are counted very honest men and it is esteemed but a reasonable thing if a man aske but his owne although he demaund all that but yet it is as true that he that is a strict stander for his right alwaies cannot but sometimes goe beyond the bounds of equitie which must yeeld some part of the right and of loue which seeketh not her owne that is not all her owne And whosoeuer thou art that
First what a fearefull deceit is that of many ruffianly Protestants who strengthen themselues in their sinnes sometimes putting off all the feare of Gods iustice and growing into contempt of his iudgements sometimes absoluing themselues from the guilt and curse of sinne in hope of impunitie as though the Lord were become an idle essence who hath put off the power of iudging the world and reuenging the wickednesse of it The Prophet Zephanie noted in his time such a knot of vngodly men that were frozen in their dregges but how came they to this setlednesse in sinne they said in their hearts tush the Lord will doe neither good nor euill And did this sinne die with that age How could it then be that men should so generally fauour themselues in their lusts and become so violent in fulfilling them if they did not conceiue peace in them how could so many of our age scorne religion contemne godlinesse outface goodnesse and conscience how could it be if the Lords silence bred not securitie that we should in vaine crie out so loud vpon profaners of the Lords sabbaths and ordinances against adulterers drunkard◠〈◊〉 swearers raylers and other swarmes of such sinners all whome the Apostle hath barred from any portion in heauen and after our lifting vp of our voyces like trumpets against them no reformation should follow But what a wofull deceit it is appeareth Deut. 29.20 If any man shall blesse himselfe and say I shall haue peace and yet walketh in the stubbornenesse of his owne heart The Lord will not be mercifull to that man but the wrath of the Lord and his iealousie shall smoake out against him and euerie curse that is written in this booke shall light vpon him And so the Lord in the forenamed Prophet hath threatned that whereas they thinke to lie close from vnder his eye who hath put a darke cloud betweene himselfe and them yet he will search as with lights such frozen fellowes to bring spoyle vpon them and to lay their houses desolate Consider this all yee that forget God least he teare you in pieces and none shall rescue A second and as fearefull deceit as the former is that proude conceit of a kind of inbred and inherent righteousnesse of many reputed Christians but indeede of such as wanting Christs righteousnesse seeke to sew their owne â—igleaues together The Pharisies in their time thanked God that they were not as other men they were whole and needed no Physitian The Laodiceans tooke themselues to be rich and encreased and stood in neede of nothing but were deceiued and sawe not themselues in a true glasse which would haue shewed theÌ„ blindnes nakednesse and pouertie So how many ciuill iust dealing and harmeles men euerie where are there at this day who ouerthrowe themselues with this deceit which ariseth sometimes by measuring themselues with themselues as the proud preachers of Corinth seemed somewhat comparing themselues with themselues and otherwhiles by comparing themselues with others whom they take greater sinners then themselues as the Pharisies did but especially through ignorance or a dead knowledge of the righteousnesse of the law they see not what strict righteousnesse God requireth nor their owne corruption boyling within them and so neglect all the sence of their secret lusts rising vp against the loue of God or man and that incessantly in them Paul himselfe without the lawe was aliue and so are these in all vnconscionable wayes without feare of damnation without trouble of conscience and sence of fearefull sinnes because they want the true knowledge of the lawe to worke vpon them while they look at themselues they see themselues liue strictly according to humane lawes they keepe their words are good to the poore iollie housekeepers hold them to old rents without racking their tenants pray for them they are well thought of in their country and what neede of further righteousnessâ— while they looke at others they see some adulterers some drunkards some extortioners they thank God none can charge them with such crimes Yea sometimes they will braue themselues with great professors they would not for a world be so bad as they so couetous so contentious so hypocriticall or some other infirmities shall be fathered vpon them or imputed vnto them and thus they puffe vp themselues ouergrowne with desperate diseases while they scorne others as it were for the toothach Now alas what a generall deceit is this where is there a soule in towne or country but in it owne conceit is aliue which yet liueth in all profanenesse Poore people in the countrie especially content themselues with going to Church and a formall seruice but without all spirit and life yea indeed despise the word and prayer and yet say they serue God as well as others or as they neede or as himselfe giueth them leaue They meane no man harme they say yet their nature must needes be angrie and reuenge too if men much prouoke them they can ordinarily sweare without touch because they say they hope they sweare nothing but truth or by nothing but that which is good If they curse or banne they were vrged vnto it they can seeke out to the witch for themselues their children and cattell because God hath prouided a salue for euerie sore they defie drunkennes but can sometimes in the weeke resort to the alehouse for good fellowship sake they are no common gamsters but after seruice on Sundaies as they say can spend away the time for good neighbourhood Oh how hath the deceitfulnes of sinne ouerreached these poore ones and put out their eies to destruction if there were no law indeede there could be no transgression nor these could be no sinnes but let that light shine once vpon the conscience let the voice of it once awaken the soule out of these dead sleepes they would as fast crie out of themselues and their courses then would all such Pharisaicall righteousnesse vanish as the smoake in the winde then would they no longer say with the Iewes we are wise the word of the Lord is with vs so we are not farre from heauen or so farre as these forward Ministers would make vs beleeue we come to Church we loue a good pulpitman and haue good and faire seruice no no the voice would be that other which followeth we haue all this while reiected the word of the Lord and what wisedome can be in vs and it were to be wished that euen Gods children were wise to discouer this deceite in themselues which otherwise will often dead their diligence in the waies of God while they looke in themselues or compare themselues with others who are not come so farre as they but let them with the Saints looke vp vnto the pure nature of God and to the perfect law of righteousnesse the former will keep them low in their own eyes and the latter prouoke to truth in the inward parts which the Lord by that law requireth A third
peculiar to mankind which he loueth better then all the workes of his hands besides as creating him in his owne image and giuing him Lordship ouer the rest of the creatures and hence he delighteth in the title and stileth himselfe from his loue to man and not from his loue to the Angels or any other creature And yet this loue of God must be brought a little lower if we would settle it on his right obiect for it is not generall nor absolute but respectiue and hauing reference vnto Christ as the verse implieth in whom it freeth from the miserie mentioned in the former verse and accepteth vnto that especiall mercie mentioned in the next In a word here is a greater and more glorious loue then was seene in the creation and preseruation of all things in the world here is a loue electing redeeming regenerating and glorifying miserable men a loue aduancing our humane nature in his sonne who tooke not the seed of Angels but of Abraham a loue which hateth worldly Esaus in comparison of his Iacob whom he calleth out of the world not by the outward sound of the Gospel only but by the effectuall call of his spirit in their hearts whom he loueth not as creatures but new creatures liker vnto himselfe then all the other by a restored and renewed image and for whom he hath reserued more loue in heauen when they shall become yet liker vnto him in all holines in the holy of holyes Quest. But how can such loue of man be ascribed vnto God seeing that so many vessels are prepared to destruction and so many millions are hated before they haue euer done good or euil and secondly of those that are dearest vnto him many yea the most are so afflicted and distressed that they scarce see any good day can this stand with such a bountifull loue Answ. First the goodnes of God must stand with his wisedom which affoardeth not the same degree of goodnes to euerie one it is not against the goodnes of a potter to make ignoble vessels to dishonour as well as to honour seeing the former haue also their good vses How could the goodnesse of a father appeare if he should set vp hogs and dogs at his table as well as his children as the Lord is good so he is wise to be so good to each in their degree as may make for his owne honour and advantage 2. This goodnes and loue of God must stand with his iustice also as well as his mercie Hence the Apostle would haue vs to cast our eye on two things at once in God when we would be satisfied in this point The goodnesse and the seueritie of God for this goodnesse cannot suffer euill and sinne in the impenitent vnreuenged it cannot suffer the good and bad to be alwaies mingled together no more then the good husbandmen can alwaies suffer the wheat and chaffe on the same floore 3. This loue and goodnesse is more seene and shining in sauing one soule by his Christ then his seueritie in the deserued death of al the vngodly the former beeing meere mercie the latter due desert Secondly he correcteth indeede his children often sharpely but the ground is good euen this loue and goodnes 2. the manner and measure is good with rods of men and not aboue their strength 3. the ende is good to drawe them nearer vnto himselfe Doth a father loose his loue when he correcteth his sonne whom he tenderly loueth was Christ hated when he was on the crosse or in the graue so when the adopted sonnes are conformed to the naturall they are not lesse but more loued in that they are not suffered to runne with the world that so they may not be condemned with the world Vse 1. This goodnesse of God is a singular consolation to such as are his It will not suffer them to want any good thing that is good for them but it will most certenly and seasonably communicate it it hath giuen the sonne and how can it but with him giue all things remission of sinnes peace of conscience wealth length of dayes grace and glorie Is the fountaine in thy fathers grounds then maist thou looke to drinke to sacietie of euery good thing shall any good thing be wanting to him that feareth the Lord no surely for his goodnes is entailed vnto them by promise by oath yea by season and possession But looke well to the purity of thy heart seeing God is good especially to the pure of heart Secondly we are taught hence sundrie dutyes 1. In the want of any good thing in confidence affiance of our hearts to flie to this fountaine of goodnes it is a liuing fountaine that knoweth not the yeares of drought here faithfully aske it hopefully expect it and in longer delaies or denials onely know it is a wise loue of a father who neither giueth his child hurtfull things nor yet any store of good things till he know how to vse them 2. In the receiuing or enioying of any good thing the praise and glory must be returned to this wel head which is the sea from which all the riuers of goodnesse flowe and to which they ought to reflâ—we as euery fauour then commeth from the Father of lights so let it lead vs vnto him againe 3. To admire and speake often of this goodnesse of our God and say with the Church who is a God like vnto thee for he not onely is pleased to take away iniquitie and passe by the transgression of the remnant of his heritage but to walke friendly and familiarly with men not onely the worthies of the former world such as Enoch who walked with God Moses with whome he talked face to face as a man with his friend Abraham with whom he imparted his secret counsels Iacob with whom he wrastled familiarly but euen vnto our selues whome he hath pleased not onely to admit vnto eternall saluation in his sonne but hath in the meane time reuealed vnto vs his secret thoughts sent out his spirit to accompanie comfort quicken raise and enlighten vs and his word to rule and direct vs and in the ministerie of it euen striueth with vs that he may leaue vs a blessing behind him It was his great familiaritie that he should shewe Moses the land of Canaan before his death but he hath shewed vs a farre off that euerlasting rest and receptacle of all the Israel of God And Paul himselfe was not more beholding to this goodnesse when he was taken vp into the third heauen then we are in hauing so many high mysteries reuealed vnto vs and so many great things put into our hands by faith and hope which we cannot vtter with our tongues nor yet with our hearts conceiue and shall our hearts be barren in the meditation and our mouthes mute and dumbe at such a goodnes as this is 4. To imitate this goodnesse of God whose nature and image we must put on daily we must grow
in hand teacheth that there is an assurance a seale an earnest of saluation on which a man may assuredly settle his inward peace and his hopes shall neuer make him ashamed Yea further that this assurance is no blind perswasion nor bold presumption grounded vpon any thing of our owne but founded vpon the worke of God in vs changing vs daily renewing the image of God vpon vs the which good worke wheresoeuer it is begunne shall be perfected vnto the day of Christ. Cold is the comfort which this doctrine can minister to a number of men Christians by profession who neuer knewe this change in themselues the word hath beene too light to lift them vp to a newe life but they rotte away in the same sinnes and corruptions wherein they were borne and haue since confirmed vpon themselues and cannot say truely I am changed or yet am in the state of saluation Vse 3. See hence the blessed condition of men conuerted and begotten to God that we may neuer rest or be in quiet vntill we haue attained this grace of conuersion for they are alreadie possessed of their blessednesse and saluation which standeth in pardon of sinne couering of iniquitie freedome from the curse libertie from the raigne of sinne as also in the purchase of victorie ouer sinne and death of peace of good conscience of ioy in the holy Ghost in the certaine fruition of God himself and all those pleasures which are at his right hand for euermore The worldling seeth no part of this present happinesse and saluation of the Saints and therefore knowing no better he neuer accounteth himselfe so blessed as when he is drowned in carnall delights when his corne and wine and oyle is encreased vpon him when his cup runneth ouer when all men flatter him when his mouth is filled with laughter and yet in the mean time his bones are filled with the sinnes of his youth and age are likely to be laid downe together with him in the dust as Iob speaketh Nay more euen our selues who haue our blessednesse in our hands often see but a smal part of it that it is no meruaile if others can determine against our present happines when our selues are at such demurres in the matter especially when we see the world hating vs the earth expelling vs bonds prisons receiuing vs our countrie scarce acknowledging vs our kinsfolkes not knowing vs our friends forsaking vs our enemies killing vs dangers so assayling vs as we can scarce be safe in any corner nay sometimes our owne holds are taken that we cannot feare more warre abroad then we finde at home not meete with lesse peace without then within But now would it be an high wisedome to espie and know our blessednesse which with this change we firmely hold whatsoeuer our outward condition be or can be If now we suffer for righteousnesse it withstandeth not but maketh to our happinesse If all men speake all manner of euill against vs for Christs sake it hindereth not but furthereth our saluation If earth refuse vs heauen approoueth vs if men condemne God will iustifie if our friends denie vs Christ our husband will confesse vs In any miserie we shall haue assured felicitie in sorrowe and heauinesse matter of true ioy in outward trouble inward peace in temptation assurance of euasion In nothing all things in death and coruption life and immortalitie Thus our happinesse must not be mistaken which is inward spirituall and heauenly not depending on man but God by whose assured word and pledges it is bestowed nourished and perfected in vs. Now if any would trie whether he hath this happinesse in his hands or no let him come to this touchstone 1. Canst thou finde in thy soule a godly sorrow for sin which proceedeth on to repentance causing thee to loath thy sinne and loue righteousnesse constantly and canst thou loue him that dealeth sharpely against thy dearest sinnes 2. Dost thou finde thy heart which was a mansion of the deuill to be nowe a Bethel a temple of the holy Ghost in which thou worshippest God daily in spirit and truth presenting him with thy morning and euening sacrifices as the sweete incense of thy soule 3. Findest thou thy whole conuersation to be now a constant practise of righteousnes and holynes perceiuest thou thy selfe more heauenly minded then euer thou wast earthly and couetous more vpright in dealing with men then before vniust more pure and sober in word deede thoughts lookes then euer thou wast vncleane or intemperate Take all these together with thee and go on as cheerefully as happily thou art a blessed man alreadie and not all the gates of hell can hinder thee of thy saluation A second point to be learned in that it is said that then God saued vs when his bountifulnesse appeared is That before this reuealing of our saluation by Christ this loue and bountifulnesse of God was hid with himselfe and could not be reached vnto by the most peircing vnderstandings or industrie of man or Angel only God could inuent our cure onely God could manifest the same and make it appeare vnto vs. True it is that it was giuen in the wise counsell of God before the world was and shall be consummate and perfected when heauen and earth time shall be no more But if we enquire the proper time and manner of the happie appearing of it to the sonnes of men then we must answer that it was at the reuealing and appearing of our Lord Iesus Christ namely partly more darkly by the preaching of the Prophets vnto the auncient fathers and beleeuers as Abel Noah Abraham Moses Dauid who with the remnant of Israel enioyed the same promises and precious faith with vs and partly more clearely by the incarnation of the sonne of God which was the glorious rising of this Sonne of righteousnesse who both by his owne doctrine and miracles life and death and the doctrine of his Apostles and Pastors hath brightly shined vpon all vs vpon whom the ends of the world are come according to that prophesie of Malac. 4.2 The sunne of righteousnesse shall rise adding also that he bringeth health vnder his wings For before we sought not our health we our selues could make ouâ— wound wider and grow more desperately ouergrowne in our deadly diseases but could not dreame of a Phisician but now the father putteth forth his loue sendeth forth his beloued Sonne in him setteth liking vpon vs couereth vs with his skirts adorneth vs with his graces fitteth vs to our glorie and so daily by degrees draweth vs nerer him in fellowship then euer we were in the state of our innocencie To this purposeth is it said that Christ brought life to light whereas else Adam and all his posteritie had for euer laid vnder death and darknesse for when Adam little thought of saluation yea when he was running from God and hiding himselfe in his thickets then Christ brought life to light in
fountaine not of the Deitie alone but of all diuine actions and good things whatsoeuer and the Son reneweth as the Mediator and meriter of it But it is here ascribed to the holy Ghost because he is the immediate and next applyer of it to the conscience and therfore is more properly said to renew And yet wher I say that in regard of the other persons he doth more immediatly applie this grace it must not be so conceiued but that he ordinarily doth worke it by meanes vnto the which also often the Scriptures ascribe the worke of renewing As 1. the Ministers are his instruments by whome he begetteth men vnto God so Paul I haue begotten you by the Gospel that is ministerially 2. The word and Sacraments are outward meanes which the Spirit vseth to the same purpose And the word is hence called the immortall seede of regeneration and baptisme called the washing of regeneration in the words before because the Spirit in these outward meanes washeth and regenerateth 3. Faith is the inward meanes which the holy Ghost working and exciting in vs vseth by it to bring home to our hearts that which properly reneweth vs Act. 15. by faith he purifieth our hearts Thus we see how both the Father the Sonne the Spirit the ministers the word and Sacraments and our owne faith renew vs and how in their seuerall senses they are to be truly and plainly conceiued Doctr. 1. All the worke of inward grace in or out of baptisme is from the holy Ghost The thing that giueth force vnto washing by water is the renewing of the holy Ghost and this is regeneration indeede 1. Pet. 3.21 Baptisme saveth but not the washing of water but the interrogation of a good conscience that is the answer of a beleeuing heart acknowledging these sacraments to be seales and pledges of the righteousnesse of faith and that inward baptisme which indeede saueth Act. 2.38 Amend your liues and be baptised euery one in the name of Iesus Christ for remission of sinnes but all this will not serue the turne vnlesse the promise following be made good and ye shall receiue the gift of the holy Ghost 1. Cor. 6.11 Such were ye but ye are washed ye are iustified ye are sanctified but by what meanes by the waters of baptisme No they will not serue to iustification or sanctification but by the spirit of our God and if we would see this truth of both the Sacraments in one place we haue it propounded 1. Cor. 12.13 By one spirit we are all baptized into one bodie therefore not the water but the spirit setteth vs into the bodie of Christ by baptisme and wee are all made to drinke into one spirit and therefore the efficacie of the cuppe in the supper is to be ascribed to the spirit of God which spirit when he withdraweth himselfe we may truely say of the water in baptisme as the Apostle speaketh of the blood of bulls and goates that they cannot take away sinne The true materiall cause hereof is the blood of Christ the holy Ghost inwardly applying it vnto the soule and so inwardly indeede baptizing and washing the conscience Vse 1. This doctrine further ouerthroweth that Popish doctrine that the water in baptisme carrieth in it a force and efficacie of washing and sanctifying the soule And as for all those figures which Bellarmine produceth to this purpose we shall in few words see them conclude directly against himselfe Out of Gen. 1. The spirit of God mooued vpon the waters he concludeth that as the waters concurred necessarily to the making of all naturall things so the waters of baptisme necessarily concurreth to the conferring of the grace of regeneration in this second creation But who seeth not that these waters were dead without the spirits moouing and who seeth not that the spirit it is in baptisme which regenerateth and not the element vnlesse a bodily thing could properly worke vpon a spirituall 2. As for that in Gen. 7.17 The waters bare vp the Arke whence he concludeth that as the waters had a proper power to saue Noah and his familie euen so the waters of baptisme properly saue Besides the generall answer that similitudes prooue nothing but illustrate could Bellarmine if he had looked into the text so boldly haue detracted from the glorie of God which saith that Noah found grace in the sight of the Lord Gen. 6.8 with thee will I stablish my couenant verse 18. that the Lord bad him goe into the Arke cap. 7.1 that he shut him in the Arke 16. that he remembred him in the Arke and brought him out of the Ark cap. 8.1.16 all is ascribed vnto the grace couenant commandement hand and remembrance of God and not to the water and if Noah had beene saued by the clemencie of the waters and their power of sauing Noah was mistaken when he built an altar to the Lord vers 20. for hee should haue built his altar to the waters And if we would follow here the Iesuite we might make him wearie of his comparison If we should say 1. that the waters of the flood did for euery person and creature that they saued drowne a million therefore the waters of baptisme for one they saue drowne and damne a number which will not stand with their deuise of opus operatum 2. Noah was found righteous before he entred into the Arke cap. 7.1 and therefore both children and men of yeares may be sanctified before baptisme whence will follow that children of beleeuers dying before baptisme haue right both to the kingdome of heauen and Christian buriall vpon earth 3. It is said Heb. 11.7 By faith Noah prepared the Arke not which saued but to the sauing of himselfe and his houshold and that by faith he was made heire of righteousnesse without which faith neither the waters nor the Arke had done him any good and therefore neither without faith do the waters of baptisme saue or regenerate Lastly a poore reason it is of a Cardinal that because Moses or Noah is saued out of the waters therefore the waters saue him A third instance is in the waters of Iordan which saith he truly healed Naaman and was no seale of the promise and euen so the waters of baptisme truly confer grace But the truth is that water had no such power of healing of and in it selfe but only at that time in that institutiō and from the word of God which appeareth euen in Naamans indignation who neuer knew any more vertue or power in it then in Arbanah or Pharphar Againe Naaman being healed acknowledged not the vertue from the water but from God and therefore professed that he would henceforth neuer worship any other then the God of Israel and if it be lawfull for any Sophister from euery resemblance to conclude what he pleaseth why concludeth he nor for he may aswell that we must be baptised seauen times ouer for Naaman must wash seauen times ere he be cleane In
If we obserue in the multitude the high atheisme contempt of God and his word his Sabbaths Sacraments Ministers and his whole worship if we listen vnto the cursed oaths and imprecations if we cast our eyes vpon the iniustice pride riot hatred and earthlinesse which dwelleth euerie where with men can we now conceiue other but that the wicked spirit which ruleth in the world of the disobedient is abundantly powred out rather then this pure spirit here mentioned And if we behold the numbers of men who scorne and powre contempt on such as haue receiued the smallest measure of these graces can we thinke that such abundant grace is powred vpon men on earth seeing the most seeke vnder the titles of schisme or heresie to hunt it and banish it from off the face of the earth Or yet if we further looke vpon men that make shew of receiuing competencie of these waters who are yet neuer a whit washed nor euer a whit the cleaner they come to Church and heare they seeme to like good things and walke in ciuill conuersation but in regard of the soundnesse of their hearts we wash bricks or Aethiopians and loose all our labour may we not now well aske where is the abundance of this grace we speake of Or if we looke at such as haue receiued true grace howsoeuer the Lord will bring it to something in the ende yet we can scarse see on them or in them any such abundance but like strait necked vessels they receiue it but droppe by droppe although it be powred on them with full buckets We seldome see professors like trees of righteousnesse laden with the fruits of the spirit or walking or standing in Gods orchyard of the Church in a constant course of fruitfulnes but now and then in good moodes some works of pietie and mercie may be fouâ—d in their hands and the best of men come farre short of their watring in their encrease If the spirit were powred out from aboue would it not make our wildernesses fruitfull fields oh let vs bewaile our owne vncapablenesse in the sence of our wants and euerie man vrge his owne heart Is the spirit powred out on my soule he is the spirit of light and illumination I should then be filled with all knowledge of God he is the spirit of grace compunction and compassion I should therefore be much and often in the exercises of repentance and a broken heart he is the spirit of sanctification I should therefore abound in all holy conuersation he is the spirit of consolation I should therefore exceede with true and sound ioy and peace of good conscience he is the spirit of loue and therefore I should powre out workes of loue and mercie aboundantly if he were abundantly powred out on my soule Thus should euerie man examine his owne heart 2. If vpon this examination we feele not this plentie of grace we must ware of accusing God but condemne our selues in whom all the fault is as who refuse and despise so great grace If any aske how it can come to passe that such excellent grace should be refused I answer there are three maine causes of it 1. ignorance and blindnesse of minde 2. hardnesse of heart 3. securitie which three destitute vs of so abundant grace as is offered First we see not know not and therefore affect not these graces Ioh. 4.10 If thou hadst knowne the gift of God thou wouldst haue asked and he would haue giuen thee waters of life Water is so necessarie a creature as nothing can be more dangerously or vncomfortably wanting to the life of man this euery man seeth by the eye of his sence and so are much more these spirituall waters of life vnto the heauenly life which because men cannot discerne with the same eie they neuer affect nor thirst after them whence it commeth to passe that as the Poet in the fable men stand as it were vp to the chinne in these waters and yet die for water euen in the midst of those sweete streames die eternally for want of them If we want them therefore it is because we thirst not after them for onely he that thirsteth is called to them and Christ will giue onely to him that thirsteth to drinke of them Enlarge thy heart therefore wait vpon the Lord open thy mouth wide and he will fill it Samson readie to die for thirst called vpon the Lord and the Lord opened a chawbone and a riuer came gushing out so if thou seeing the necessitie and that there is no way but eternall death without these liuing waters and thirst after the Lord and call earnestly he will before thou shalt want euen by miracle abundantly supply thee but if thou esteemest of grace as a thing thou maist best want there is good reason thou be without it The second let is hardnesse of heart and worse then the former for that cannot affect because it knoweth not this will not though it know but keepeth the soule drie and barren without the least droppe of grace powre a sea of water vpon a rocke it remaineth a rocke still neuer a drop sinketh in and so is it with many a man he setteth himselfe by yeares together vnder the preacher he heareth gratious doctrine but the invinsible hardnes of his heart suffereth not one droppe of these dewes of heauen to sinke into his soule but as the light of the sunne shineth onely on the outside of a tree so doth this sunne of the Church on such a man but neuer getteth within him The third let is securitie ioyned with extreame neglect of meanes wherein the spirit vsually conveieth these graces A man that meaneth to be rich will not neglect his calling nor the meanes â—e seeth offered but he that meaneth to die a begger casteth vp al foldeth his hands together putteth them in his bosome care away let the squares goe as they will Art thou minded to bee rich in grace then must thou vse the meanes frequent the places and pipes where these waters flowe Quest. Where shall we haue them Answ. They runne from vnder the threshold of the Sanctuarie and the ordinarie pipes wherein the Lord in greatest abundance conueieth them are the word and Sacraments in their right and reuerent vse The Prophet Ioel hauing spoken of these abundant waters leadeth his hearers by the hand to the quickspring wher they rise In that day shall all the riuers of Iudah runne with waters and a fountaine shall runne out of the house of the Lord and water the valley of Sittim where the choice Cedars were betokening the trees of righteousnesse within the pale of the Church of God Here then is the place where thou maist drawe with ioy waters out of the wells of consolation all in the plurall number waters wells because here is promise made of more abundant blessing And yet while thy plough goeth abroad thou maist not be idle within doores for the Lord would
requiring our best attentions and diligence in the entertayment And therefore we must yeeld more then ordinarie audience to this Apostolicall doctrine not passing by it as a thing which long since we haue learned out of Catechisme and so are past it but seeing the Lord doth so solemnly recall it into our eares and vnderstandings we must call together and summon our best sences and affections to heare and receiue it And the rather because two things are implied 1. That it is a most true and necessarie doctrine because the holy Ghost is so earnest in it 2. That it is not so soone learned as men may thinke for although it be not much contradicted in the mouthes and by the words of men yet is it exceedingly in their practise and conuersation And these things I will thou shouldest affirme In this Apostrophe vnto Titus and the words following the Apostle after a sort dwelleth in the commendation of his doctrine for not contenting himselfe to call it a faithfull doctrine he turneth himselfe presently to Titus and wisheth him in this verse to be instant in teaching iâ— as in the next to be diligent and vigilant against the contrarie And here 1. he commandeth not exhorteth Titus I will that thou teach these things that is both which I haue formerly deliuered and now presently follow 2. Hee prescribeth the manner how Titus shall teach them That thou affirme that is as it is a most true and faithfull doctrine so do thou by all meanes most constantly and vndoubtedly perswade and maintaine it The originall word is a borrowed speach from those that giue or sell a thing to an other who are bound to defend the title gift or sale of it against all claimes suits and entanglements wherein is insinuated that although it be a faithfull word yet it shall not saile to be called into question and meet with strong opposition and therefore Titus must the rather bend himselfe to make it good against all cauillâ— and questions that can be mooued about it or against it 3. Hee enterlaâ—â—th againe the summe of the doctrine which he dwelleth in the commendation of That beleeuers be carefull to shew forth good workes The Greeke word is a militarie word taken from such as set themselues in the foreward or front of the battaile and manfully march before the rest so encouraging the whole band following to the like valour and diligence as they see in them their leaders This word would our Apostle translate to Christians and conuerts to the faith whom he would not only haue fruitfull in good workes but ardent forward and the first in them going before others as leaders captaines patrons and examples 4. Hee affixeth a reason why he doth so vrge him to the teaching of these things These things are good and profitable vnto men The streame of expositors conceiue these words as the iust praise and commendation of good workes by our Apostle immediatly before mentioned including a reason why beleeuers should be fruitfull in them But I rather conceiue them as an enforcement of the dutie vpon Titus for these reasons 1. had the Apostle applied them to good workes it is not likely he would haue seuered them from the former words by a full point hee might sooner and aptlier in that sence haue said which are good and profitable or as in the end of the next verse for they are thus and thus rather then after so full a stoppe so suddenly haue returned to that matter which seemed absolued and finished 2. These words in the other sence giuen seeme to make an easie entrance and beat an high way to the next branch of Titus his dutie namely to set himselfe against the contrarie doctrine 3. The opposition in the end of the next verse clearly leadeth me to this exposition which is as this kind of doctrine is good and profitable so that other forme of doctrine which standeth vpon idle questions and genealogies is vaine and vnprofitable Thus then let vs take the entire sence This doctrine which I haue and doe deliuer vnto thee for the vse of the Church is a faithful word do thou therefore affirme it boldly and confirme it vnto beleeuers the which if thou dost thou shalt propound things which are good and profitable good that is wholesome and sound in their owne nature and profitable that is of exceeding good and necessarie vse thorough the whole life of man Doctr. 1. In that such as beleeue in God must be carefull to shew forth good workes we may obserue from whom a good worke can onely proceed namely from beleeuers For in vaine had it beene to haue vrged the doctrine of good workes vpon wicked ones and vnbeleeuers there iâ— an other doctrine more proper to them namely that doctrine which may strike them with sorrow for sinne sence of damnation prickings of heart and terrors of conscience so as they might be prepared vnto faith and these workes of repentance the fruits of amendment of life Therefore that we might know this doctrine of good workes proper to beleeuers our Apostle calleth for them of none other well he knew that no other could do them he knew that men cannot gather grapes of thornes and that till the fountaine were pure the issues and streames must needs be troubled and corrupt he knew that first the tree must be good and then the fruit and that the inside must first be made cleane In a word that whosoeuer hath not his heart purified by faith is an vncapeable hearer of this doctrine Obiect But are not vnbeleeuers as well bound to good workes as beleeuers iâ— not the law vniuersall and the commandement to doe good and abstaine from euill generall Answ. Yes they are bound to bring forth such good workes as are the fruits of faith which before regeneration is an impossible commandement for euery tree which bringeth not forth good fruite shall be hewen downe Quest. But what if an vnbeleeuer doe that which God commandeth as giue almes build Churches colledges heare the word pray maintaine the ministry c. Answ. We cannot here fitlier speake then with the Apostle whatsoeuer is not of faith is sinne without faith it is impossible to please God Obiect But then if I be not assured that I am a beleeuer it is al one to doe good or euill to sit at home or come to church to pray or not to pray c. Ans. It is not all one seeing the action commanded is good in the matter and may doe good vnto others and may bring some temporall blessing or remooue some temporall euill from the partie himselfe as appeareth in that semblance of repentance in Ahab without faith and truth although in the doer in the forme and in the ende it faileth But the action forbidden is euerie way and out of measure sinnefull and damnable Obiect But it is not all one to be condemned for doing an action forbidden and to be condemned for doing an action
reasons also vpon which they are grounded As namely 1. some offenders are curable and what man in his wits will cut off his arme or legge so sonne as it beginneth to ake and paine him and not rather vse meanes of surgerie and cure is any member in the bodie so despised 2. Our selues must not be so vncharitable as presently to dispaire of any mans conuersion God may in time raise the most desperate sinner vnto repentance 3. The meanes vsed are not lost for if it attaine no other end yet shall it make them more inexcusable the censure more iust and the Churches proceeding more equall and moderate 4. Adde hereunto the Lords example who neuer striketh before he haue sufficiently warned he neuer precipitateth either sentence or execution but first commeth downe to see Gen. 18.21 and hearkneth and heareth Malac. 3.16 and accordingly passeth sentence 2. Note that when a sinner is knowne to sinne of obstinacie the best way is to auoid him and cast him out For 1. labour is but lost on such a one 2. He doth but tread holy things vnder his feete of which holy things the Church is the keeper and must be faithfull 3. He sinnes not only of iudgement and reason but of affection and this is the reason why verie few heretikes are conuerted when many vnregenerate men and outragiously wicked in other kinds are who sinne not of affection and wilfulnesse but of corrupt iudgement onely 4. The Lords example Hose 4.17 Ephraim is ioyned to Idols Let him alone he is incurable Obiect But if he be thus left vnto himselfe am not I accessarie to his condemnation or might not I by still following him be a meanes of his conuersion at length and ought not I to waite still when God will giue repentance Answ. No he so sinneth as the text saith himselfe condemneth himselfe and his sinne is vpon his owne head who wilfully and laboriously destroyeth him 2. As the ordinances of God are deare vnto himselfe so ought they to be also vnto vs so as we may not expose them to the contempt of a scorner 3. Thou hast not left him till he be apparantly desperate no otherwise then a Phisician hath left a desperate patient whose disease is not worse then his froward disposition in refusing all meanes of health and safetie 4. Euen the neglect of him may by bringing him to enter into himselfe prooue a nearer way of winning him then any familiar course or conuerse with him 3. Note hence also what vse the Lord maketh of a wicked conscience euen in desperate sinners It shall be the accuser witnesse and iudge to pronounce the sentence of death against his owne soule and so shall make way vnto the Lords most righteous iudgement Iudas himselfe beeing surcharged with conscience of his sinne read the sentence against himselfe there beeing no other to doe it saying I haue sinned in betraying innocent blood and then went and hanged himselfe For this purpose the Lord hath put into the soule not only a knowledge whereby naturally euen the wicked can discerne between that which is honest and dishonest yea between good and euill so farre as to make them excuseles but also an application of that knowledge vnto the seuerall actions of life From which two issue two other faculties which are the verie nature of conscience 1. A testification that such an action is done or not done yea although a man would not haue it so to testifie 2. A iudgement after triall whether it be well done or no the fruits of which iudgement are either ioy peace and glorying in things which the conscience saith are well done or else horror in soule as in Caine trembling in bodie as in Faelix fearefull dreams and visions as in Baltazer or despaire as in Iudas in the sence of sinne committed To this agreeth that of Salomon Prov. 20.27 The light of the Lord is the spirit of man and searcheth all the bowells of the bellie in which words mans conscience is compared to the Lords lanthorne that discouereth things to a mans selfe which are as secret as his owne bowells This obseruation affoardeth vs sundry speciall vses As Vse 1. It letteth vs see what an intolerable torment a wicked conscience is euen a gibbit and a rack set vp within the wicked to vex and torment them withall and as a fearefull hue and crie euery where ouertaking them that let them runne or ride where they will they follow themselues with a writ of apprehension which draggeth them will they nill they before the face of the iudge No sooner was Adam fallen but his conscience heard the voice of God ringing through Paradise which made him flie from God and hide himselfe No sooner had Cain slaine Abel but the voice of the blood filled heauen and earth and made his countenance fall No sooner did Paul dispute of iustice temperance and iudgement to come but Felix trembled And whence is that fearefull looking for of iudgement and violent fire which shall deuoure the aduersarie but from the worke of conscience fitting the wicked for the iudgement of the great day What meruaile is it then if the wicked would faine stifle and choke the noise of their conscience but that they cannot still doe it Which beeing so let euery one feare to sin against the light of his conscience and not dare to venture vpon or foster the least sinne for howsoeuer we may for the present thinke some sinnes light and little if the Lord neuer so little touch the conscience as the time commeth apace when he will awaken it we shall feele euery sinne euen the smallest to lie as heauy as a mountaine vpon our soules little do we thinke that that sinne which now we account as light as a feather should prooue so heauy vpon our shoulders as that our hearts shall not be able to sustaine vs from oppression vnder it And further howsoeuer men may thinke to carrie their sinne so close as the eye of the kite cannot pry into it yet know whosoeuer thou art that thy conscience is Gods booke take heed what thou writest in that booke for it carrieth a light in it selfe whereby it shall be read and discouered Vse 2. This further teacheth vs not to neglect the checks of conscience nor our owne hearts reproouing vs of our wayes as those men who are resolued to hold on their lewde courses let the word and spirit yea their owne spirits suggest what they will or can against it For the time commeth when thou canst not set the voice of thy conscience so light then that conscience which hath checkt thee shall iudge thee and that heart which hath reprooued thee shall torment thee and thou shalt neuer be able to turne off the charge of it but shalt by it be accused and conuicted to haue been a wilfull chooser of thine owne destruction This is that which is secretly implyed in the text that if these heretikes had listened
but to the checks of their owne conscience they had neuer runne on so farre into such an incurable condition Vse 3. This consideration also teacheth vs to looke that in euerie thing we keepe good consciences before God and all men the vse of which will be manifold 1. To keepe vs from errors and heresies and containe vs in the profession of the true faith for let good conscience be put a way there must needes followe a shipwracke of faith as is to be seen in all heretikes Hence are we counselled to make pure conscience as the coffer to keepe faith in 1. Tim. 3.9 keepe faith in pure conscience neither indeede will it be kept without For by the iust iudgement of God punishing sinne with sinne it comes to passe that corruption of iudgement and practise of doctrine and manners goe hand in hand and for most part vndiuorsed 2. In doing any action lawfull in it self a good conscience only maketh it good to the doer for to doe euen the will of God against my conscience is sinne to me be the same in it selfe neuer so materially good 3. In suffering or enduring any thing for well doing as not the paine but the cause maketh a martyr so not the cause so much as the conscience of the sufferer worketh out his boldnesse and peace in the middest of the combat and giueth him securitie in his conflict whereas a bad conscience will betray the best cause 4. In inioying any condition of this present life a good conscience is a sweete companion euen a drie morsel with peace of heart is better then an house full of sacrifices with strife and warre within In outward afflictions there is inward reioycing for let the heart be pacified in God it can reioyce in tribulation The disciples can go away reioycing from the Councel that they were counted worthie to be beaten and suffer rebuke for Christ Act. 5.41 The Martyrs can kisse the stake embrace the fire sing in the midst of the flames 5. Yea it doth not onely through the whole life minister ioy and comfort euen in the remembrance of death as 2. Tim. 4.7.8 but it followeth a man after death when all things else forsake him and as a most faithfull friend it goeth with him before Gods iudgement seat and pleadeth for him at the barre of Iesus Christ yea testifieth with him and cleareth and quite acquitteth him from the iudgment of the great day All which beeing so what paines and labour can be thought too much in the getting and keeping of such a iewel which bringeth in so rich a recompence for so little labour and how worthily doth he forfeit all these sweet fruits of it who will be at no costs nor paines for it Vers. 12. When I shall sende Artemas vnto thee or Tychicus be diligent to come vnto mee to Nicopolis for I haue determined there to winter Our Apostle hauing finished all such common precepts as respected the whole Church in Creta he now passeth to some priuate businesse which more specially respected the person of Titus and commended to his practise and it standeth of two branches the former touching Titus his comming to Paul in this 12. vers the latter touching the louing intertainement which he should shewe towards Zenas and Apollos in the next verse Concerning Titus his iourney to Paul he is directed both for the time when I shall send Artemas vnto thee or Tychicus as also for the place where to Nicopolis with a reason rendred why he must come thither because Paul had a determination there to winter First Titus is enioyned to come to Paul who as he had power to place or displace him at his pleasure so he wanted not sufficient reason at this time to call him vnto him 1. that he might visit Paul whose affection longed to see him and to be refreshed by him 2. that he might further instruct him in the doctrine of faith and the discipline of the Church 3. that he might elswhere send him to preach and confirme some other Church planted by the Apostle 2. As for the place Nicopolis whether Titus must come we reade of three cities called by this name but this was in Thracia neer Macedonia and the reason added is not needlesly affixed to the Apostles iniunction but to encourage Titus vnto so long a iourney for els he might conceiue with himselfe that the Apostles calling beeing to goe from place to place to plant Churches he might happily misse of him there and so loose his iourney therefore Paul telleth him that if God let his purpose stand he shall be sure to finde him there seeing he had determined there to winter And from both the precept and reason it is plaine that Paul was not now at Nicopolis nor writ this Epistle there nor sent it thence howsoeuer the subscription of the Epistle boldly but heedelesly affirmeth it for then he would haue said be diligent to come to me hither and I haue determined here to winter and not come to Nicopolis for I haue determined there to winter the mistaking of this adverb in the text was the cause of the erroneous subscription added by the scribe who copied out the Epistle the like whereof in sundrie other Epistles is confessed both by Protestants and the Papists themselues 3. But when must Titus come not before Artemas or Tychicus were sent from Paul to supply his place in Creta Of Artemas we reade not so much as of Tychicus who accompanied Paul into Asia Act. 20.4 and by whome the Apostle sent his Epistles to the Ephesians 6.21 and to the Colossians 4.8 in both which he is called a beloued brother a faithfull Minister and fellowe seruant in the Lord and euerie where verie respectiuely spoken of But yet seeing he is here mentioned before Tychicus and set apart for the worke and seruice of the Church by the Apostle himselfe it is certaine he was a faithfull and sufficient man for else would not the Apostle haue committed a matter of such trust and charge vnto him Doctr. Out of this prouident care of the Apostle for the Church we learne that it is verie dangerous and hurtfull to the Church to be left destitute of their Ministers and teachers although for a verie small time Paul had an earnest desire to see Titus and as is likely some other speciall worke more commodious for the Church to employ him in elswhere and yet he must not come til an Artemas or Tychicus come in his roome to take charge of his people he saith not come thou to me and I will shortly send Artemas or Tychicus but come not till I send them Well knewe the Apostle 1. the weakenesse of faith without continuall support and that if there be not watering as well as planting whatsoeuer is best begunne will easily decay and beeing once decayed is hardly recouered 2. the subtiltie of Satan together with his malice who vncessantly seeketh reentry who if he
from the Apostles mouth that for the same all good men approoued him and wished him all good proceedings And hence we may note 1. what is the vse of this most auncient and approoued custome of saluting one another by writing namely to signifie a louing remembrance of the partie saluted with an earnest desire of their good and welfare for that is a common affection to all salutations to signifie such a desire And yet there is great difference betweene one salutation and an other which riseth from the difference of the persons saluting Whereof some are meerely ciuill men without all religion and these could not reach to wish their friends the best blessings although they wished them the best they could reach as the ordinarie formes both of the Greekes and Latines testifie Others haue more in them then humanitie in that they apprehend the higher graces of God in his Christ reuealed in the Gospel and hauing their owne parts therein they most freely feelingly in their salutations wish their friends to partake with them first in such graces as may accompanie their saluation and then in all that outward prosperitie that shall make for their good and these are the salutations of the Apostles and of good Christians they be no court holy water nor salutare libenter from teeth outward but heartie and vnfained testimonies of loue much making for the encrease of mutuall loue yea and the strengthening of the bond of the communion of Saints Now if this be the vse of salutations we may see how grossely the Papists are besotted in martyring that I may vse Luthers word the Angels salutation to Marie For 1. whereas a salutation is a ciuil thing they haue turned this into a deuout praier 2. not to Marie whome the words concerned alone but vnto God at whose hands the repeating of it meriteth pardon of many sinnes 3. whereas salutation is to be done to a partie present among vs this saluteth one absent 4. whereas it was the angels dutie to carrie this message once to Marie they thrust euerie man and woman into the Angels office to carrie the same message euerie moment as if it were a thing not alreadie accomplished 5. what further good can they wish to Marie now in heauen But they haue despised the wisedome of God and what wisedom can be in them 2. Note what a great incouragement and comfort it is for the godly to haue the hearts the commendations the good words and wishes of them that feaâ—e God it is an excellent support against the disgraces of the times and reproaches of vngodly men when Gods people reach vnto a man the right hand of fellowship little neede he care for the causles curses and reproaches of the wicked that hath the blessing of the Saints with him although therefore we haue another rule to walke by then the iudgement of men and in doing our dutie we may say with the Apostle I care not for the iudgement of any man yet it will be good for a man to conceiue how he is esteemed of the best to whom ordinarily God giueth a spirit of discerning that if it be possible with a good conscience he may ioyne a good name which is not onely sweete as a pretious oyntment but will supple and asswage such wounds and stroakes as the â—â—icked will be still inflicting Neither can these two things be easily disioyned the approouing of the heart vnto God and of the wayes vnto Gods people 3. Note from the Apostles example what a good office it is to be a peace-maker and to knit the members of the bodie of Christ close together this argueth men to be endued with that wisedome which is from aboue the properties whereof are to be pure peaceable full of mercie and good fruits especially the Ministers of God must account it a part of their office not onely to reconcile man to God but euen man to man And let euerie man conceiue and remember that our Lord Iesus maketh it one of the pathes and rules of true happinesse when he saith blessed are the peacemakers 4. Note how the Saints of God ought to embrace one another and especially such as are of the best desert in the Church for their labours and gifts euen as the Saints with Paul did Titus many of whom doubtlesse had neuer seene his face but had heard of his faithfulnesse euen such should be our loue to the godly as we should affect them that are absent as well as present and wherein we can testifie that affection to those whom we haue heard well although by face we neuer knew them Greete them that loue vs in the faith Quest. May we not salute any but beleeuers Answ. There is a common salutation which is due from euery man to euery man and that is a ciuill curtesie and kind of honour which is to be shewed to all men our Sauiour Christ commanded his Disciples whensoeuer they entred into an house they should salute the same Matth. 10.12 and gaue them a forme of salutation which they must vse whether the sonne of peace were there or no saying peace be to this house Yea if men be our enemies and will not vouchsafe to salute vs againe yet we must not omit this branch of courteous behauiour towards them Matth. 5.47 If yee be freindly to your brethren only what singular thing doe yee doe not euen the Publicans the same The word traâ—slated be freindly is the same with this here signifieth such freindship as was in those countries testified by salutations and embracings which euen the worst could well inough performe to their freinds but Christ sheweth that we must doe more we must not expect to see whether we be saluted first but kindly salute our enemies although we be not saluted againe And the reason is because it was counted a signe of hatred not to salute a man 2. Sam. 13.22 Absolon said neither good nor bad to his brother for Absolon hated Amnon Whereas Christians on the contrarie must thinke on such things as may preuent offence procure loue and winne if it may be euen estranâ—ed affections But yet howsoeuer this salutation is generally due from equall to equall yet there are some excepted cases in the Scripture 1. such a one as lyeth in some open sinne and hateth to be reformed not yeelding to godly counsell out of the word a superiour here may forbeare to speake to such a one by way of correction but so as he must haue care that he aime at the fault and not at the person and make it so known to the person that he testifieth not the hatred of his person but of his sinne Thus Dauid banished Absolon from the court for killing Amnon 2. There are open enemies of God and of his truth of his Church who haue sold themselues to maligne it such sworne enemies wee may not thus embrace 2. Ioh. 10. If any man bring not this doctrine
godly Ministers lade them with reproaches Pag. 419 Euery Christians care must be to stoppe the mouthes of the wicked Pag. 421 Seruants ought to be subiect to their masters 423 Theft of seruants neuer so coloured is condemned Pag. 429 Seruants are bound to shewe all good faithfulnesse Pag. 431 The meanest Christian may and must bring glorie to the Gospel Pag. 433 The Gospel is the doctrine of Gods grace Pag. 437 The doctrine of the Gospel is a sauing doctrine Pag. 440 The Gospel is a bright shining light Pag. 446 The Gospel is a schoolemaster as well as the Lawe Pag. 453 The doctrine of grace truely receiued teacheth to denie all vngodlinesse Pag. 458 A Christian must denie all lusts whatsoeuer may seeme to plead for them Pag. 463 The doctrine of grace teacheth both to eschewe euill and doe good Pag. 465 The Gospel looketh for some answearable return for the saluation it bringeth Pag. 467 The doctrine of the Gospel teacheth sobrietie of life wherein it standeth and rules of practise Pag. 468 The Gospel calleth for iust and righteous dealing at professors hands Pag. 471 The Gospel inioyneth a godly life the proper work of piety rules of practise Pag. 473 Godlinesse must be exercised in this present world Pag. 478 The Gospel receiued in truth lifteth vp the heart to wait for Christ his second appearing Pag. 482 The expectation of Christ his second comming is a notable meanes to prouoke to Christian duties Pag. 491 Christ his glorie shal shine out in ful brightnesse at his second appearing Pag. 494 Wee ought neuer to speake of God but in a weighie matter and reuerent manner Pag. 496 Christ gaue himselfe for his Church but not for euery particular man Pag. 505 Before Christ redeemed vs we were miserable slaues vnder sinne and death Pag. 511 The Sonne of God hauing once set vs free great is our freedome Pag. 514 Redemption and sanctification are inseperable companions Pag. 517 The members of the Church are Gods peculiar people Pag. 523 The worker must be good before any worke can be so Pag. 527 Iustified persons must needes bring forth good workes Pag. 527 The thing that God requireth in euery professour is zeale in weldoing Pag. 529 All proofes and reproofes must be fetched from the Scriptures Pag. 534 The word of God must be so handled as that the authoritie of it be preserued Pag. 535 To despise Gods Ministers is a grieuous sin Pag. 537 The doctrine of subiection to Magistracie must be often enforced and why Pag. 539 The scope of the Ministerie is to put men and keepe them in remembrance of Christian duties Pag. 540 The memorie ought to be taken vp with godly instructions learned in the Ministrie Pag. 541 Christianitie consumeth not Magistracie but confirmeth it Pag. 544 Euery soule must be subiect to the higher powers Pag. 548 Euery Christian must make account that euery Christian dutie belongeth vnto him Pag. 559 Euery man ought to preserue in himselfe a readinesse to euery good worke Pag. 563 The word condemneth as well vnbridled speaches as disordered actions Pag. 566 Euill speaking is a most hatefull sinne in Christians Pag. 568 A Christian may not be a common barrater Pag. 574 Christian equitie is a beautifull grace in Christians Pag. 579 Christian meekenes beseemeth euery Christian Pag. 584 The consideration of our common condition is a notable ground of meekenes Pag. 588 Whosoeuer is called vnto the faith hath experience of a change in himselfe Pag. 591 The whole course of an vnconuerted man is an vnwise walking Pag. 596 A marke of a man out of Christ is to resist and reason against the word Pag. 599 Before men bee brought to Christ their whole life is but a wandring from God Pag. 601 The spirit that is in man lusteth after envie Pag. 617 Then are wee saued when wee are sanctified Pag. 627 Before the Lord put forth his loue in Christ it could not bee reached of man nor angel Pag. 632 Workes of righteousnesse are excluded from iustifying vs before God Pag. 635 The Lord in baptisme not onely offereth or signifieth but truely exhibiteth grace Pag. 639 All the inward grace of baptisme is from the Holy Ghost Pag. 650 God in sauing men reneweth them to his owne image Pag. 655 The graces of the spirit are plentifully powred out vpon vs in the new Testament as not of a full mercie Pag. 660 Christ our Lord the onely fountaine of all our welfare Pag. 664 The righteousnesse of a sinner before God is not any qualitie in the beleeuer Pag. 669 The honour of the Saints is that they are heires of life eternall Pag. 674 All truthes must bee deliuered but some more stood vpon and vrged then other Pag. 680 A good worke cannot come but from a good man Pag. 684 Professors of the Gospel must be the first and forwardest in euerie good work Pag. 686 Doctrine must bee true and truely dealt withall Pag. 689 Sathan seeketh to corrupt the purest Churches by bringing in needelesse questions Pag. 696 There haue beene alwaies are and shall be heretikes in the Church of God Pag. 703 Euen heretikes and enemies of the Church must bee louingly dealt with by the Church Pag. 706 It is dangerous for the Churches to be left destitute of their teachers though for a short time Pag. 726 The Lord maketh good vse of the most wicked consciences Pag. 723 Christianitie enioyneth all kind of ciuill curtesie Pag. 731 Such as are in the Lords work must be carfully prouided for that they lacke nothing Pag. 732 Christianitie is no barren or fruit lesse profâ—ssion Pag. 739 Religion is the strongest binder of man to man Pag. 748 OTHER PROFITABLE NOTES which besides illustration of Doctrines lie either in the explication of the sence or in application of the vses RVles to be obserued in changing of mens names in number three 4 Cases in which a man may forbeare to set his name to his writings 3. 5 Reasons to stirre vp ministers to diligence 5. 7 Reasons to stirre them vp to faithfulnesse 4. 7 Comforts for ministers in their seruice 4. 8 Priviledges of the Apostle aboue the ordinarie Pastor 3. 9 Men may be called elect of God 3. waies 11 Difference of sauing faith from all other 3. 14 Truth of faith discerned by 4. notes 15 Gospel called Truth for three reasons 18 Notes shewing the heart drawn vpward towards heauen 3. 26 Infallible properties of Christian hope 8. 28 Reasons why we must freely loue our brethren 4. 41 The doctrine of the Gospel called the common faith for 5. reasons 58 Duties to spirituall fathers 5. 61 Differences of the Apostolicall faith from the Romish Apostaticall 4. 63 Letters testimoniall not rashly to be giuen for foure reasons 65 The first person called father for 3 reasons 68 Christ called Lord for 4 causes 68 Men are called Sauiours 3. waies 69 The wickeds peace crazy in 3. respects 73 The power of the Magistrate and Minister doe differ in
566 Euill speaking ranged into the sundry ranks of it 567 Meanes to avoide euill speaking in 5. rules 571 Cases wherein a man may contend and strike 5. 573 Rules to avoide the sinne of Quarelling 5. 577 The fruits of Christian equitie 4. 579 Necessiâ—ie of Christian equitie in sundrie points 581 Three things in the description of Christian meekensse 584 The vse of Christian meekenesse in three points 586 Motiues to meeknesse 3. 587 Notes to discerne the change of a mans selfe by 592 The corruption of the minde standeth in 3 degrees 594 Foure main properties of folly most natural to the naturall man 597 The deceit of the heart putteth forth it selfe in sundry vngodly practises 602 Fiue seueral sorts of men in seuerall paths and neuer one of them in the right 605 Grounds out of Scripture against the Popish doctrine of freewill 5. 613 Notes to trie a mans present happinesse by 632 Essentiall parts of a Sacrament three 639 Baptsme the lauer of regeneration fowre wayes 641 Baptisme hath 4. vses in them that beleeue alreadie 644 The congregation must stay the Baptisme for fowre reasons 647 Sixe things considered in the description of regeneration 648 Notes to trâ—e the truth of our regeneration 5. 656 Graces of the spirit compared to waters in three things 658 The spirit is said to be powred out in three respects 658 Of barrennes of heart three maine causes 663 Sundrie consolations to those that are heires of life 677 Rules to helpe vs to forwardnesse in good works 5. 687 People that come to heare the word must pray for 4. things 691 Vses of Genealogies in the Scriptures 694 Reason to auoide curiositie in Gods matters 4. 699 To make an heretike 3. things required 701 Meanes to avoide heresie 5. 705 Two degrees of Excommunication 707 Excommunication how far it stretcheth in 4. points 709 Reasons why we are to avoide excommunicate persons 710 Excommunication must not be inflicted for trifles 4. reasons 713 Gods children must imitate their heauenly Father in vsing great patience euen to the worst for 4. reas 721 Open and obstinate sinners must be avoided for fowre reas 722 The benefit of a good conscience in 5. particulars 725 Non residencie condemned by many reasons 727 Faith doth fiue things to the producing of a good worke 734 Many necessarie vses of good workes referred to their seuerall heads 736 Conditions of Christian fruitfulnes 5. 740 Reasons to prouoke Christians to fruitfulnesse 4. 741 Lets and hinderances of fruitfulnes 743 The ordinarie salutation added to euerie Epistle for 5. reasons 750 An other briefe Table of the most of the Questions resolued in this Commentarie HOw and why Pauls name was changed 3 Why Pauls name is prefixed before his Epistles 5 How farre a man is bound to set his name to his writings 5 How a man may knowe that he hath faith 15 How could God promise any thing before the world began 30 Whether God can change his will 33 Whether there he chance or fortune 45 How Christ is a Lord seeing he is euery where called a seruant 68 How Christ is called a Sauiour seeing the Father and holy Ghost saue also and we reade of sundrie other Sauiours 69 Whether the wicked haue more peace then the godly 73 What power Titus had to redresse disorders in Creta 78 What and wherein consists the difference betweene Ciuil and Ecclesiasticall power 79 How it is in the power of ministers to haue faitâ—full children 109 Why in the care of the family the first precept concerneth the children and not the wife ibid. How far anger is forbidden in a Minister 134 How farre it is lawfull or vnlawfull for a Minister to vse wine 140 Whether good men onely must be loued and not euill 168 Whether the Scriptures be perfect without tradition 190 Whether the Scriptures be obscure 192 How false teachers vse to deceiue mens minds 209 How may the mouths of heretikes bee stopped 220 Whether a man can be saued that erreth in a fundamentall point 225 Why God suffereth seducers among his people 228 Why Paul calleth Epimenides a Prophet 235 How the Prophets of God were distinguished from those of the Gentiles 236 How the knowledge of God is ascribed vnto the natural man 239 How farre we may alleadge humane testimonies in sermons 242 Whether any kind of lie be lawfull 246 What are meant by Iewish fables 271 Who are meant in the scriptures by pure persons 281 How any thing may be said to be pure or impure 287 How all things are pure to the pure 291 Whether recusant Papists may be compelled to Church seeing it doth offend theÌ„ 293 Whether a man with safe conscience may eat flesh at times prohibited by the Magistrate 294 Whether can any Magistrate make lawes to bind conscience ibid. How we can stand to our Christian libertie if we suffer the Magistrate 〈◊〉 restraine vs in it ibid. Whether a man may pray for more wealth then necessaries 303 How any Minister may attaine the ende of his calling 334 Why it is no needeesse precept to exhort younger women to loue their husbaands and children 376 Whether the wife may dispose of her husbands goods without his consent 399 How may a man carrie himselfe that the word of God be not euill spoken of 402 How seruants must please their masters yet not be man pleasers 426 How farre Christ is said to die and giue himselfe for all men 507 How the short death of Christ could free from infinite and eternall euills 510 Whether Magistracy be now lawful against Anabaptists 545 Whether Mordecai did wel in denying Haman reuerence 553 Whether Naboth did lawfully denie king Ahab his vineyard ibid. Whether the people might warrantably resist Saul in rescuing IonathaÌ„ his sonne from death 554 Whether Ioab did well in numbring the people at Dauids commandement ibid. Whether hee did well in slaying Absolon against his commandement ibid. How God can be said to be so good and a louer of man seeing so many vessells are prepared to destruction 624 How we can be said to be saued already seeing we carry about vs the body of sinne and death 628 Whether grace 〈◊〉 tied to the sacrament 640 What is the â—aith of infants 643 Whether the water in baptisme carrieh in it a 〈◊〉 and efficacy of washing the 〈◊〉 where Bellarmines instances are examined 650 What is meant by iustification and what by grace in the controuersie betweene the Papists and vs. 665.666 c. How faith is said to iustifie vs. 671 Whether there be any teachers among vs that teach any thing saue the truth 690 How the Apostle condemneth genealogies of which is such necessarie vse in the Scriptures 694 Whether priuate Christians may avoide an open notorious sinner before the Church hath cast him out or what tâ—ey must do in this case whilest the church winketh at such a one 712 Whether heretikes may be put to death seeing the Apostle onely commandeth to auoide them ibid.
4.8 Application The Popish religion was most without for the shew whereas none was within their walls Many Protestants are priuatly religious but little breaketh out True religion is little beholding to either Doctrine must be both true truly dealt with Ier. 14.13 14. Matth. 24.11 What people must pray for in comming to the word 2. Pet. 2.1 Iude 4. 2. Thess. 2. Prou. 1.30 2. Tim. 2.23 Foolish questions of Papists Proofe hereof the learned haue in Doct. Whitak de Eccles quaest 5. cap. 8. Rom. 1.22 Vse of Genealogies in the Scriptures Satan seeketh to corrupt the purest churches by bringing in needles questions Act. 15.39 Ministers must teach things profitable and resist the contrarie Motiues to the former dutie Dan. 12.8 People must not desire such doctrine as the Minister may not teach Per verba legis legem oppugnat Ambr. Aliud est haereticus aliud hâ—ereticis credâ—ns August de vtâ—l credendi ad Honorat An heauie imputation to charge any man to be an heretike Errare possum haereticus esse nolo To charge a man to be a Puriâ—ane is to call him an heretike There alwaies haue bin and shall be heresies in the Church why Ad hoc sunt haereses vt â—ides habendo tentationem habeat probationeÌ„ Tertul. de praescript advers haeret cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Thess. 2. Per eos qui ecclesiam discerpserunt recta fidei dogmata emerserunt Euagr lib. 1. cap. 9. M Greenam Meanes to auoid heresie Psal. 25. Scripturarum ignoratio haerese peperit Chrysost in homil de Lazaro Patriarchae haereticorum Philosophi Tertul. This Mr. Ardesty confessed in S. Maries was the persuasion of the Papists and the chiefe ground of his owne resolution to fly the land and become a Preist â—uen heretikes â—nd enemies to the Church must be louingly dealt with Gal. 6.1 2. Cor. 13.2 How much more freinds and bretheren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 9.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui neque in svnedria recipiebantur religionis obtentâ— quòd cum incircisis 〈◊〉 vitae consâ—etudinem haberent Beza Iosephus explaneth the cause of this contention betweene the Iewes and Samaritaneâ— which was most â—ote about 140. yeares afore Christ. lib. anâ—iquit cap. 6. Excommunication how farre it stretcheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ius diuinum quod est ex gratia non tollit ius humanum quod est ex naturali ratione Thom. Aquin. 2.2 quest 10. art 11. ExcoÌ„municatio est gladius non hostis perimentis sed medici sanantis One chief end of the Churches censures is to preserue holy things from contempt Epist ad Florin Euseb. lib. 5. c. 19. Reasons to auoid excommunicate persons â—â— in regard of the party 2. In regard of the Church Eph. 5.3 1. Culpae contagio 2. Tim. 2.17 Zozom lib. 7. c. 7. 2. Poenae communio Numb 16.26 3 Exempli monitio How farre priuate Christians are to avoid open sinners not excoÌ„municate 1. Cor. 5.11 â—â—pp polit ecclâ—s l. 1. c. 19. It is lawfull to put heretikes to death â—rrores intersiciendi non homines August Duritia vincenda non suadenda Tertull. Vetus Christiana ecclesia contra Samoâ—atenâ— haereticum opeÌ„ auxilium Aâ—driani Imperatoris quamvis ethnici imploravit Non dicit vt tolleretur è medio sed è medio vestrum Muscul. Apostolum informat quomodo se gerat in officio erga haereticum deploratum si ad Sâ—igium Paâ—lum aut praesidem aliquem scripsisset hinc procul dubio praescripsisset officium Bulling decad 2. serm 8. In regimine humano aliqua mala recte tollerantur ne vel aliqua bona impediantur vel mala peâ—ora incurrantur Aquin. 2.2.4.10 art 11. Excommunication must not be inflicted for triâ—â—es Declaratio occultioris facti in coelo Beza de praesbyt excom 1. Cor. 5.2 In ecclesia Genevensi toto decenâ—io non plutes duobus proprie excommunicati Beza de Praesbyt De eccles qu. 6. cap. 3. Recens Romana ecclesia laborat pestiferarum haeresium gangrena pernagante nuper quaqua verâ—um latius longe plurimorum fidem subvertentâ— pag. 134. Periculosa est vna habitantibus idcirco fidelium castris exterminanda pag. 193. Toleration of a diuers religioÌ„ is vnlawfull in a countrey which can cast it our and consequently of Poperie Reas. The tabernacle of God had the censer sâ—â—ffers and besome to purge sweep away the filth of the sanctuarie all which haue their truth in the Church of the new testament 2. Chr. 17.6 cap. 19.2 The Lord will haue the drosse taken from the siluer that there may be a pot for the siner Deut. 21.11 A Protestant may not marrie a limb of the Pope Reas. Primum amoris vinculum cum pectora coniugium in Deo copulata sunt 2. Cor. 6. 1. Cor 7.39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coniâ—gium Quam male inaequales ventâ—t ad aratra invenci Ezr. 9.2 Longum divorâ—ium mandat Deus ab idâ—lolatria in nullo proxime agendum Tertul. de cor milit Ne nubat femina non suae religionis viro vel vir talem ducat vxorem Iubet deus docet Apostolus vâ—runque praecipit testamentum August lib. 1. ad Pollent c. 21. 2. Chr. 21.6 Nemo diu tutus periculo proximus Cypr. lib. 1. epist. 11. Malac. 2.12 Ezr. 9 7. Quomodo potest congruâ—re charitas si discerpit fides Ambros. Psal. 128. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. de legib 4. Homil. against perill of idolat p. 1. pa. 16. Indicium esto ecclesiae 2. Tim. 2.19 Quia omne sanum iudicium in terris monitiones ecclesiae recusat Cypr epist. lib. 1.3 idem Fulg. de Christ. sacrific ad Mon. Tit. 1.15 Rom. 1.28 2. Thess. 2.11 The Lord vseth great patience euen to the worst So must his children Open and obstinate sinners must be auoided The Lord maketh good vse of the most wicked conscience Gen. 4.14 Act. 24.26 Dan. 5.4 Act. 24.26 Heb. 10.27 Act. 23.1 and 24.16 Good conscience is a sweet companion 1. Tim. 1.19 An euill conscience the mother of heresies Prov. 17.1 Rom 5.3 It is dangerous for the Churches to be left destitute of their teachers though for a short time Prov. 27.23 Heb. 13.17 1. Pet 5.4 Negligenter pascens convincitur non amare summum pastorem Damas epist. 4. Cleâ—â—â—s ne connuâ—neretur in dâ—â—bus eccleâ—â—â—â—â—â—egotiaâ—â—onis 〈◊〉 hoc est 〈…〉 lucri proptium ab ecclesiastica consuetuâ—â—â—â— peniâ—us 〈◊〉 Synod p. cap. â—5 1. Cor. 10.23 Pastoris nomen significat pâ—rsonalem actionem sicut nomen medici Maldonat ex Hier. August Perald 2. tom tract 4. in avar part 2. cap. 11. D. Willet in 1. Sam. cap. 14. v. 28. 1. Chr. 28.12 13. 1. Cor. 1.12 Christianitie enioyneth all kind of curtesie 1. Pet 5.14 Such as are in the Lords work must be carefully prouided for that they want nothing 1. Cor. 9.11 Si non habes provideant subditi tui Aquin. in locum Bellarm. de iustis l. 4. c. 15.17 Deut. 32.4 Vbi Christus non est fundamentumibi nullum est boni operis aedificium Gregor decr Rom. 14. Heb. 11. Faith doth fiue actions to make any worke good Gal. 5.14 Rom. 3.8 Gen. 19. Nemo computet bona opera sua ante fidem vbi fides non erat bonum opus non erat in Psal. 30. praefat Gal. 2 16. Loquitur Apostolus de omnibus operibus tam ceremonialibus quam moralibus Aquin in cap. 3. ad Gal. lect 4. Tollet instr sacer lib. 6.21 Concil Trid. sess 6. c. 32. Rhem. on Matt. 6. sect 2. Bellarm. lib. 5. de iustif cap. 7. Necessarie vses of good works 1. In respect of God 2. Of our neighbour 1. Pet. 3.1 1. Pet. 2.12 1. Pet. 2.15 2. Cor. 7.15 3. Of our selues Iam. 2.16 Opera non sunt causa quod aliquis sit iustus apud deum sed potius executiones manifestationes institiae Aquin in Gal. 3. lect 4. Iam. 2.18 Prov. 22.1 Dan. 12.3 1. Cor. 15. Necessitas haec est praesentiae non efficientiae Cant. 4.16 1. Cor. 3.6 Isa. 61.3 Ier. 17.8 Doctr. Christianitie is no barren and fruitlesse profession Plin. nat hist. lib. 2. cap. 103. Philip. 1.11 1. Tim. 6.18 Conditions of fruitfulnes 5. Ioh. 15.5 Psal 92.14 Reasons to fruitfulnes 4. Iam. 3.17 Galat. 5. Isa. 5.6 Ioh. 15.6 Luk. 19. Matth. 21.20 Ier. 17.6 Isa. 6.10 Hindrances of this fruitfulnes three Psal 34. Ioh. 15.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grae. Salutem lat Iam. 3.17 Matth. 5.9 1. Pet. 2.17 Luk. â—0 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philip. 4. â— 2. Sam. 14.24 Religion the strongest binder of man to man Eph. 4.3 2. Ioh. 2. 1. Cor. 13. Verus amicus qui vere in Deo diligit Scribit vni sed propter totam ecclesiam Aquin
himselfe and the people of his daies whome he would not suffer to rest in farre more knowledge and proper faith then this we haue in hand how vrgeth he the Colossians that hauing receiued a tast of the true knhwledge of God nay euen a kind of stedfastnesse in the faith of the Lord Iesus yet here they should not make any staie but proceed on to the full assurance of vnderstanding in all the riches of it to know the mysterie of God yea to be further rooted and built and stablished in the faith of Christ and neuer to giue ouer till they come to be compleate in him which how they can stand with that Popish position a weake eie may see The like of Peter 2. Pet. 1.12 And 2. wauerers in religion and vnsetled persons in their profession may hence be informed to iudge of themselues and their present estate We heare more then a few vttering such voices as these There is such difference of opinions among teachers that I know not what to hold or whom to beleeue but is not this openly to proclaime the want of faith which is not only assuredly perswaded of but certainely knoweth the truth of that it apprehendeth The iust man we know liueth by his faith but this is to withdraw himselfe to perdition Let not therefore such wauering minded men looke for portion in Christ whose followers and disciples can professe vnto him Master thou hast the words of eternall life and whether shall we goe And though all men forsake thee yet we will die with thee before we denie thee Our precept is that if an Angel from heauen should come and bring another doctrine so setled and stablished our mindes ought to be in the present truth we should hold him accursed But lamentable it is that Angels from heauen need not come to preuaile against the truth for let but a blinded Papist come from Rome broach his vessell and in effect affirme that all the Apostles were deceiued in their doctrine a number of Protestants may soone be turned to another Gospel the experience whereof hath brought swarmes of Iesuits and Seminaries among vs to the poysning not of a few 3. If the elect are brought to the faith by the acknowledging of the truth then after long teaching and much meanes to be still blinde and not to see the things of our peace is a most heauie iudgement of God for here is a forfeit of faith and saluation Here indeede is the voice of Christ but here are not sheepe of Christ that heare it here is the glorious light of the Gospel shining but here are none but Infidels the eyes of whose minds the God of this world hath blinded that they cannot behold it here is the annointing offering to teach all things but here are not they that haue receiued him here is spirituall meate but here are not spirituall men to feed vpon it for if any thinke himselfe spirituall let him acknowledge the things deliuered to be the commandements of the Lord which who so doth not he is stil in the snare of the deuil farre from repentance prisoner to doe his will Whence are all our plagues in the Church in the land but for want of not acknowledging the truths which haue bin clearer then the sun to our eyes and how iust is it that such as will not know the voice should know the hand of God and that whome the vocall word cannot reclaime the reall word of the Lord should ouertake Thirdly whosoeuer in truth entertaine the Doctrine of the Gospel the hearts of such are framed vnto godlines For herein this truth taketh place and preheminence aboue all other truths and writings in that it doth not only inlighten the vnderstanding but also in that it fashioneth the heart vnto that which it teacheth nay herein this doctrine farre excelleth that of the law of God which is indeed a lanterne to direct and teacheth what to doe by enforming the minde in the seuerall duties of it but giueth no power to the performance of any of them but this truth besides the shewing of the dutie conferreth strength acceptably to do it for it conuerteth the soule More plainely we reade of a twofold law but in substance the same 1. the law of God 2. the law of Christ. The former is an old commandement prescribing loue the latter a new commandement prescribing loue also The newnes of this commandement then standeth not in any new matter and substance of Doctrine but in this new manner of deliuerie and propounding in that the law commanded loue but gaue no strength to performe it it writeth it selfe onely in the fleshly tables of the heart and so in the flesh it cannot be fulfilled but in the Gospel with this commandement of loue goeth in beleeuers the giuing of Christ and the gift of faith whereby they are enabled in the performance of it whence also the Apostle Iohn calleth it both an olde doctrine namely in regard of the substance of it and a new doctrine not as latter in time but in respect of that effectuall power of renewing the soule which accompanieth it and maketh the doctrine effectuall to the beleeuer it beeing the quickning spirit which reformeth the minde informed In like manner doth our Apostle elsewhere oppose the euidence of this doctrine to the vailed knowledge of the law and ascribeth vnto it two things aboue that which the law affoardeth 1. a clearer illumination We behold as in a mirror the glorie of the Lord with open face 2. reformation of heart and life and are changed into the same image from glorie to glorie which is the end of the former enlightning vnto which the law could not lead vs which letteth vs see indeed some part of the glorie of the Lord but cannot change vs as this into that we see And as the propertie of this truth is to renew men by the knowledge of it to his image that did create vs so whosoeuer haue learned Christ as the the truth is in Christ he hath cast off the old man and is renewed in the spirit of the minde This knowledge leaueth not men in vaine speculation but leadeth forward euery Christian towards his perfection 2. Tim. 3.16 Vse 1. If this be the preheminence of the word to frame the soule to true godlinesse then is it a matter aboue the reach of all humane learning and therefore the folly of those men is hence discouered who devote and bury themselues in profane studies of what kind soeuer they be thinking therein to obtaine more wisedome then in the studie of the Scriptures But in forsaking the word of the Lord what wisedome is there and what is their gaine more then that by the iust wrath of God vpon them they are commonly turned into that they reade liuing in open profanes or else at the best are but ciuill men without religion or good
conscience For let a man read and studie all his dayes all arts and sciences let him be exquisite in tongues languages and all commendable literature which are things excellent yet let him neglect this knowledge which beareth the bell in making men wise vnto saluation such an one can neuer haue his heart framed vnto godlines 2. Euery hearer of the truth must examine whether by it his heart be thus framed vnto godlines for else it is not rightly learned for as this grace hath appeared to this purpose to teach men to denie vngodlines and worldly lusts and to liue soberly and iustly and godly in this present world so is it not then learned when men can onely discourse of the death of Christ of his resurrection of his ascention except withall there be some experience of the vertue of his death in themselues killing their sinnes so as henceforth they serue not sinne 2. some feeling of the power of his blessed resurrection in beeing ingrafted with him into the similitude of it 3. and some ascent of our affections after him into heauen prouoking to seeke the things that are aboue a bare and vnfeeling speculation is here not onely vnprofitable but much more dangerous and damnable The Iewes could boast that they were free borne and of Abraham as many among vs take themselues to be strong beleeuers but let Christ come to the point with them If the truth hath set you free ye are free indeede the truth is that the Sonne hath not freed them for they are not free from their lusts nor are kings to rule ouer them but vassals vnder them still The spirit of God in the ministerie which is his chariot hath not freed them from seruitude of sinne and death for where the spiririt is effectuall there is libertie A dangerous thing is it that men so chained in ignorance and manifold lusts should ouerthrowe themselues by ouerweening conceits feeding for faith fansies for confidence carnall presumption for truth error bringing them into a fooles paradise for the present but the end will be the sinking and sorrowe of their soules He is a good scholler indeede and raised into the highest forme of this schoole of God not who can talke well and giue religion some good words which are good cheape but he that hath so farre profited in sound godlinesse as that he hath attained vnto faith the feare of God humilitie endeauour in obedience thankfulnes vprightnesse and hath proceeded in the true worship of God according to his word in hatred of false worship in glorifying the name of God sanctifying his Sabbaths reuerencing his sanctuarie louing the image of God in his brethren and such like such a man sheweth that the truth hath sanctified him that pure religion and the power of it possesseth his heart These things seeke and find in thy selfe thou hast profited in this truth else whatsoeuer may seeme a bodie of religion in thee is turned into a shadow without substance without truth v. 2. Vnder the hope of life eternall In these words the Apostle commendeth his ministerie partly from the ende of it in that it leadeth by the truth preached the beleeuers of it vnto the hope of eternall life as also partly from the effect of it in them which is the full furnishing of them with such graces as lead them comfortably to their happinesse adding vnto the faith of the elect such an hope as maketh them not ashamed And they affoard two instructions 1. That the ende of the ministerie is to drawe mens mindes vpward from earth towards heauen 2. That true faith neuer goeth alone but attended with other excellent vertues and namely with knowledge hope c. Doctr. Euery faithfull teacher must conceiue it to be his dutie to drawe mens hearts from things belowe to the contemplation of things of an higher straine and from seeking the things tending to a temporall vnto such as belong to life eternall Reasons 1. This was the ayme not onely of our Apostle here but of all the men of God whose faithfulnes the Scriptures hath recommended vnto our imitation All that pedagogie during the law was onely to traine men vnto Christ and to saluation by him But that rudiment beeing abolished and the truth further breaking out the chiefe doctor of his Church setting himselfe a coppy to all teachers called men to no other thing then first to seeke the kingdome of God and to labour not for the perishing food but that which abideth vnto eternall life And after him his holy Apostles made no other vse of those maine articles of our faith the truth of which they left confirmed in all their writings as if they were occasioned to speake of the death of Christ it was to the ende that beleeuers should die to the world that henceforth they should vse it as not vsing it or as men crucified vnto it if of the resurrection of Christ it was to the same purpose that men should be raised with him henceforth to seeke the things which are aboue if of his ascention it was that men might in heart and affection ascend vp after him 2. All other professions further men in their earthly estates some employed about the health of the bodie some about the maintaining of mens outward rights some about the framing of tender minds in humane disciplines and sciences all which further our fellowship and societie among men onely this of all other professions furthereth men in their heauenly estate and fitteth them yea maketh vp for them their fellowship with God Eph. 4.11 12. 3. Hereby men lay a sure ground-worke of profitting men in godlines for this expectation and desire of life eternall once wrought in the heart it easily bringeth men to the deniall of themselues both in bearing the crosse for Christ as Moses esteemed highly of the rebuke of Christ for he had respect vnto the recompence of reward as also in stripping themselues of profits pleasures advancements friends father wife children libertie yea life it selfe Set this treasure before the eyes of the wise merchant he will sell all for it Tell a man of an earthly kingdome and let him throughly digest the conceit of obtaining it it will be such a commander as he willingly both vndertaketh and deuoureth any trauell for it euen so let the beleeuing soule once conceiue of raigning with Christ it will easily suffer any hardship with him The disciples desirous to know what recompence their Lord would make them for leauing all to follow him Christ presently telleth them of twelue seats on which they shall sit and iudge the twelue tribes of Israel at the appearance of the sonne of man well knowing that if this promise were once well digested it would so feede vp their hearts as they should not after bethinke themselues as ouershot in leauing all things for his sake Yea further this course will be a sweet constraint prouoking men to the imitation