appeareth which hath giuen good light to the vnderstanding of the place Quest. But whether did Epimenides vtter this as a prophecie Ans. No vnlesse we conceiue him as a Prophet in the generall acceptation of the word For 1. the deuill is not willing except he gaine more by it to rebuke sinne of which himselfe is the patron 2. He speaketh not of a thing to come but of that which was present and past 3. He was not ignorant what he writ here but by the light of nature as other Poets did taxed these vices which he had obserued very enormious And hence we may obserue two instructions Doctr. 1. The Gentiles had their Prophets and Poets such as was Epimenides which were sufficient witnesses against their impietie And neuer were any people so rude and barbarous among whom God had not sufficient witnesses to condemne them Which appeareth plainely thus First without themselues they had three things to condemne them 1. Their Philosophers Poets Orators and wisemen of whome what vice was it which was not brought into disgrace what vertue was vnperswaded that a man may safely say of some of them that they left vnto posteritie more clearenes and prints of diuinitie then all the bookes of the schoolemen put together 2. their prouerbs and voice of men publikely against them as this against the Cretians was a prouerbiall sentence 3. The works of God Rom. 1.20 Act. 14.17 Secondly within themselues they had two things 1. Naturall knowledge For Paul in Rom. 1.18 saith of the Gentiles that they detained the truth of God in vnrighteousnes Where by the truth of God is not meant euery truth in generall nor yet the truth of his written word but that light which remaineth in the nature of man after the fall called the lawe of nature and the lawe of nations which light they by their iniustice impietie profanenesse and superstition did seeke to oppresse and extinguish and so detaine as a captiue in the darke dungeon of their hearts And v. 31. he affirmeth of them that they knewe the law of God by nature that is not the lawe written but a certaine generall and obscure knowledge concerning God and themselues whereby they were conuinced of those generall notions that there is one God that this one God is to be worshipped the which euen idolatrie it selfe prooueth that this worship must rather be in spirit then bodily that they might not doe to others that which they would not suffer of others that euerie one should haue his owne giuen him that adulterie and vnchast lusts were to be avoided these things they knewe called the lawe of God Quest. But doe you ascribe the knowledge of God to the naturall man are not many Scriptures against it Ans. Seeing the Scripture attributeth both knowledge and ignorance of God to the naturall man we shall vnderstand both the better by distinguishing the knowledge of God which is 1. either naturall and generall or 2. supernaturall and reuealed The former is gotten and encreased by the light of nature and things created the latter is made knowne in the word the former a man may haue and yet vanish away in his imaginations and be no better then a flat Atheist without God in the world the latter is neither idle nor vanishing but forceth to glorifie God as God by louing fearing invocating and obeying him The vse of the former is onely to make men excuseles in their iust damnation Rom. 1.20 of the latter to raise vp men to the sight and fruition of their saluation both mentioned Gal. 4.8 9. The former the Scripture scarse vouchsafeth the name of knowledge and so denying knowledge to the naturall man it speaketh of that supernaturall knowledge which Salomon saith is too high for a foole which onely deserueth the name of knowledge 1. Cor. 2.17 The naturall man knoweth not the things of God nor can knowe them because they are spiritually discerned The second thing which inwardly witnesseth against the naturall man is his naturall conscience whereby euen the heathen not onely knew but did the things of the law not that any of them could yeeld perfect obedience to the lawe by the strength of nature but that without the helpe of the Lawe written the Gentiles had a certaine kinde of discipline whereby they were restrained from many notorious vices for he saith not that they were iust but did certaine things of the lawe proceeding hence that with the light of some common notions concerning God they had also a sense of his iustice which was readie to return to them according to their works Now both these namely naturall knowledge and conscience were still according to the working of their corruption either more quicke and stirring in them or more dull and deaded and yet neuer insufficient to condemne them Vse â— Hath the Lord so many witnesses against the heathen who neuer heard of Christ nay nor had the law written what a number of euidences besides all the light of nature and helpes from the heathen hath he against thousands that professe Iesus Christ and yet are inferiour to many of the heathens themselues For 1. what a sure sentence of damnation doth euerie Minister of the Gospel pronounce against the disobedient who hauing not Satans but Gods Prophets and the lawe written and the Gospel added thereunto and the daily ministerie and yet many will not vouchsafe to heare the call of Christ to his supper and many that heare him runne another way Now if those were iustly damned who beleeued not men euen comming from the dead how shall they escape vengeance who will not beleeue Moses the Prophets Christ himselfe and his Apostles daily preached in the ministerie 2. We haue the daily beholding of Gods great workes in the world and in the Church which are documents of the admirable power and wisedome of God the daily fruition of his vndeserued mercies the testimonies of his bountie and goodnesse and thinke they to escape the iudgement of God that despise the riches of his bountifulnes and patience and long suffering not knowing that the bountifulnes of God should lead them to repentance is not this to heape coales on their owne heads which will burne to the bottome of hell yea and to treasure vp wrath against the day of wrath vnto which we may adde the workes of his iustice disburdening his iust displeasure against the vnrighteousnes of men reuealed both in the Scriptures and in other histories yea and daily running into the eies of such as prouoke their diligence to obserue the same 3. We haue the light of blessed example both of the Prophets Apostles Patriarke and aboue all of the blessed Sonne of God and other holy seruants of God in the Scripture and in our owne age many iust Lots who will be as a cloud of witnesses to condemne our wayes and works of darkenesse For thus the Lord prouideth himselfe of witnesses euen in all ages and peoples among themselues Some
out of the world and set highly in his fauour aboue all others For they lie before him in the righteousnesse of Christ in whom the Father is well pleased they are bought from the earth and stand before him in the worke of his owne fingers namely their new birth and second creation in which he also delighteth to behold Hence are they called an holy nation the spouse of Christ the daughter of God the choise of God and Gods delight Thirdly they are a peculiar people in regard of their whole maner condition of life which made Balaam say of Israel that it was a people dwelling alone and numbred not himself among other nations that is altogether different in lawes customes manner and condition of life But let vs see this truth in some instances 1. Their originall are not some few families comming out of some corner of the earth but they sprung of Christ of whom all the families in heauen and earth are called 2. Their countrie is no part of earth for they are here but strangers and pligrimes but heauen to which they tend and from whence they looke for a Sauiour 3. Their King is neither borne nor created but the euerlasting King of glorie who ruleth not some one countrie but from sea to sea yea to the worlds end and not for an age but as he is a King for euer and his kingdome an euerlasting kingdome so he ruleth for euer and euer and of his kingdome there is no ende 4. Their lawes are spirituall to gouerne the conscience as well as the outward man most perfect neuer changed neuer abrogated as mens bee 5. Their warre and weapons are not carnall but spirituall as their cheifest enemies be their captaine was neuer foyled nor can bee and therefore before they strike a blowe they are sure of victorie and for their externall enemies they conquer them not by smiting as others but by suffering 6. Their language is the language of Canaan their speach bewrayeth them to be citizens of heauen hence are they called people of a pure language no filthie vnsaâ—ourie or corrupt communication commeth out of their mouthes but such as is holy tending to edification and ministring grace to the hearers 7. Their apparell is deuised and put on by God himselfe euen garments of innocencie long white robes died red in the blood of the lambe 8. Their diet not rising out of the earth but descending from heauen Iesus Christ is the bread of life and that Manna that came downe from heauen and that water which gusheth out of the rocke of whom whosoeuer feedeth and drinketh he hath tasted of the tree of life and of the water of life he cannot but liue euerlastingly Thus we see how the meÌ„bers of the Church are called a peculiar people Vse 1. Hence we may note a liuely description of the Church of God namely that it is a peculiar people selected and called out of all nations peoples tongues and kinreds of the earth for the Lords owne possession and vse That which the Lord once spake of Israel is true of all the true Israel of God Israel is a thing hallowed vnto the Lord and as his first fruits for as the first fruits were of all the fruits of the earth separated and sanctified vnto the Lord so out of all the people of the earth are a remnant set apart and separated to become his and belong vnto him see Hos. 1.10 2.23 Vse 2. Hence is affoarded no small consolation to the members of the Church and that sundrie wayes for God will not forsake his people whom he hath chosen whom he hath made his peculiar But 1. his protection watcheth ouer them Zach. 2.5 I will be a wall of fire round about her he will suffer none to doe them wrong let them be kings who will not be reprooued by any other yet he will reprooue them for their sakes this was the ground of the Iewes safetie Deut. 32.9 The Lords portion is his people Iacob is the lot of his inheritance he found him he taught him he lead him and kept him as the apple of his eye Be thou then a child of the Church and although thou maist finde thy selfe in thy selfe lost blind ignorant and in a thousand perils feare not the Lord will finde thee lead thee teach thee and keepe thee as safe in the chambers of his prouidence as thou wouldest keepe safe the apple of thine owne eie Secondly his prouidence is euer with them his eies vpon them his eares his hand his treasurie open vnto them yea himselfe becommeth the portion of those that are his portion and no good thing can be wanting to such who haue the Lord their portion in whom is no lacke Art thou poore despised base and abiect in the world let thy care be to become Gods peculiar he was neuer contemptible whom God honoureth as he cannot be honourable whom God despiseth Vse 3. For instruction to teach vs who professe our selues the Lords peculiar to liue vnto him to whose vse we are set apart And this is the Apostles reason Ye are not your owne therefore glorifie God in your soules and bodies for they are his and that we may this doe we must propound two rules before vs. 1. We must see that the whole course of our liues be carried according to his pleasure for looke whose we are to him we must giue vp our selues to obey If we be the Lords peculiar then no creature in earth can lay claime vnto vs not the Pope not the deuill not sinne no nor our owne lusts must command vs for thus the Apostle reasoneth ye are a chosen generation a peculiar people dearely beloued I beseech you abstaine from fleshly lusts this inference sheweth what a dishonourable and disgracefull thing it were for Christians so farre to forget their nobilitie and dignitie to stoope to such base seruices they should rather call to mind that beeing set apart to the Lords vse and like so many nobles beeing to attend the nearest seruices of their King they are to heare and fashion themselues according to his good pleasure Deut. 26.18 The Lord hath set thee to be a pretious people vnto him that thou shouldst keepe all his commandements Neither may beleeuers frame themselues according to the guise of the world seeing they are called out of the world to be the Lords peculiar Those that are the next seruants in a princes court liue not according to the fashions of other courts but according to the manner of their owne so the Lord from this reason chargeth his people that they should not conforme vnto the heathen in their fashions for ye are an holy people and the Lord hath chosen you for a pretious people in like manner we must not conforme to Romish or Italian fashions nor the courses of loose and profane men amongst our selues but as we professe our selues the Lords so must we square and
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
prophecie though a false one to flie into the Temple for his life from before his enemies he answered shall such a man as I flie this were neither glorious to God nor honourable to my selfe he set me about this busines and he can and will deliuer me and my selfe am the captaine and set ouer all the people and can I flie who is it that beeing as I am would goe into the Temple to liue the fact then beeing in this and other respects against the law of God and against my conscience I will not for the sauing of my life do it Vse 2. Euery professor of the Gospel beeing drawne much neerer vnto God then the common sort of men must endeauour to walke worthy of God Colos. 1.10 and worthy of the calling to which he is called Eph. 3.1 namely both the generall calling of Christianitie which must be beautified and adorned as also the speciall calling and condition of life vnto which the Lord hath disposed him for euen that must be holily and wisely managed And such force hath this reason drawne from our caller and calling to mooue beleeuing hearts to watchfulnes ouer their waies as that the Apostles most frequently vrge it vpon Christians As where we are commanded to be holy because God is holy to walke in the light as God is light to walke in loue as God is loue to walke in the truth as God is the truth by all which and many moe like precepts what else is enioyned a Christian man but that the life the nature the goodnes and holines of God reuealed in Christ be the example and direction of his life and course for this is the walking worthy of God to which we are exhorted by this argument because he hath called vs 1. Thess. 2.12 And further if we consider vnto what we are called the same place of the Apostle sheweth that we are called to be very neare vnto God walke worthy of him that hath called you to his kingdome and glorie to a kingdome we were indeed farre off alients and Gentils and very despicable without all hope but now are called to participate in another manner of kingdom then that of great King Ahashuerosh to which poore Hester was called And seeing many may be in the court of a Prince and yet some of them abide in baser offices and not many of them glorious or gracious as the Queene and children are God hath called vs to a kingdome and glorie that with the residue of the Church we might become his owne spouse and so partake of his own glorie and maiestie Now how much are such beggars as we called to such aduancements bound to walke worthy of such a condition as to which in Christ we are called 2. Let euery professor consider that the falls of such as are nearer God more dishonour God and more hurt the Church then grosser sinnes of other men and therefore the Lord can lesse beare their falls vncorrected Dauid tooke it more heauily that such as did eate bread at his table should despise him then others further off and that Absolon his owne bowells should seeke his life then that Shemei should raile on him Professors of Christ must thinke that they dip in the same dish with Christ and therefore they of all should be farre from dishonoring him Which one consideration should enforce them the rather both to sorrow for sinne past and breaking off sinnes present as also the preuenting of sinnes for time to come 3. Whereas Salomon saith that the righteous falling before the wicked are as a corrupt well and troubled spring that is they trouble offend and after a sort poyson many let the godly be more carefull to make right steps vnto their feete and the rather in these daies which so much the more call for our watchfulnes by how much the wicked are more ready maliciously to disgrace our profession that before we shall go away vnreprooued they can cast reproaches on vs for well doing yea and for our sakes euen vpon ciuill conuersation often in such as haue no grace neither shew or substance of religion in them And therefore seeing we are so sure to suffer let vs be sure we suffer not as euill doers Not froward Now followeth in the rest of this 7. verse the enumeration of the vices which must be farre remooued from that man who is to be chosen for a Minister that he may be vnblameable and they are fiue in number 1. frowardnes 2. anger 3. wine bibbing 4. contention and fighting a fruit of it 5. couetousnes The first of the fiue is frowardnes The word signifieth one wayward stiffe inflexible stubborne and carrieth with it two properties the one that such a one pleaseth himselfe yea setleth and resteth himselfe wholly in his owne inuention counsell opinion or action the other that waywardly and peeuishly he reiecteth and despiseth others in their opinions and actions an instance of which we haue in Nabal who was so froward as their was no speaking to him so hardned he was against all counsell or perswasion Doctr. Frowardnesse in whomsoeuer is a matter of euill report and such a spot as must not appeare in him who is to be chosen a Minister Reasons 1. It is the mother of errour in life and doctrine yea of strange opinions scismes and heresies themselues and it cannot be otherwise seeing the eare of a selfe conceited person is shut against all counsell without which thoughts come to nought as where many counsellers are is stedfastnes And as euery where almost the wicked man is termed a froward man and a wicked and vngodly heart a froward heart so is it generally true which the wise man obserued that such a froward heart can neuer finde good but euill and woe cleaueth vnto it and therefore Dauid when he would shut the doore of his soule against much euil said a froward heart shall depart from mee I will not know that is affect and act euill 2. Whereas men thinke it a note of learning and wisedom not to yeeld an inch in any opinion they take vp the spirit of God brandeth it with a note of folly and it is no other then the way of the foole which seemeth good in his owne eyes Indeed neither Minister nor ordinarie Christian may be as shaking reeds tossed hither and thither with euery blast of winde but yet is it a wise mans part to heare and trie and not stick to his owne counsell as a man wiser in his owne conceit then seauen men that can giue a reason for there is greater hope of a foole then of such a one 3. There are many necessitudes and occasions betweene the Minister and people he must admonish the inordinate raise with comforts the afflicted restore those that are fallen and set their bones againe tenderly by the spirit of meeknes and priuately encourage those that do well Againe they must consult with him aske him
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
be as carefull to maintaine them for otherwise we loose most pretious things purchased with the pretious blood of the Sonne of God the commandement is to stand fast in the libertie in which Christ hath set vs free we must suffer no cauiller to infringe our charter nor bind vs where Christ hath loosed vs. If the Lord haue pronounced all things that is indifferent pure free to the pure beleeuer let a Popish spirit come boast of his vowe of voluntarie pouertie of single life of abstinence from flesh c. we haue learned otherwise from this Scripture that not onely all estates bondage or libertie riches or pouertie marriage or single life are alike vnto God but also that all creatures are sanctified to the sanctified receiuer and consequently that all their vowes besides that they are out of the power of him that voweth doe nothing else but reuoke and abolish Christian libertie And lastly we are to testifie our thankefulnes for such liberties purchased especially by abhorring the wickednesse of Poperie which bringeth vpon men a more detestable bondage then that of Egypt 1. by binding them to seeke for righteousnes and iustification before God by the workes of the lawe 2. by imposâ—â—â— a masse of traditionarie precepts and commandements of men 〈◊〉 by 1. they steale away this dearely purchased libertie 2. hold the Church vnder rudiments now after that faith is come 3. robbe Christ of his honour by lessening his benefits and darkening his grace 4. set themselues in the roome of Christ in making lawes to bind the conscience vpon paine of damnation although God is the Lord of it Thus much of the former branch of this 15. verse But vnto them that are defiled and vnbeleeuing is nothing pure but euen their mindes and consciences are defiled This opposition sheweth the truth of the exposition of the former words for as by the pure were meant the regenerate and beleeuers so by the impure person the Apostle affirmeth that he meaneth the vnregenerate and vnbeleeuer who wanting faith whereby he might partake with Christ and all his benefits whose righteousnesse and innocencie is the onely lauer of the Church by which also he might haue his heart within him purified in part and his outward conuersation cleansed from dead workes wherein he walketh he is no better then a leper in Gods eyes ouerspread with naturall corruption and outwardly spotted and speckled like the leopard and in regard of the whole man like a blackeamoore who cannot change his hewe for such an impuritie is here asctibed to the vnbeleeuer as not onely outwardly runneth vpon him but such a one as hath taken and corrupted both the inferiour and the most supreame and excellent faculties of his soule euen his minde and his conscience By the minde is meant the whole vnderstanding part of the soule which beeing the eie of the soule carrieth with it reason iudgement and election The pollution of which is to be taken vp with darkenes and blindnes 1. Cor. 2.14 to be filled with vanitie Eph. 4.17 with fleshlinesse Colos. 2.18 in so much as all the naturall wisedome of man is fleshlie and deuillish By conscience is meant that facultie of the soule which by applying particular things iudged of and done doth determine them either with or against them which depending vpon the former must necessarily be ledde into the errors of it no otherwise then one blind man is ledde by an other into a ditch The pollution of it is when it is either idle or ill occupied the former when it is sleepie sensles or feared doing nothing at all neither accusing nor excusing the latter when it doth both these but neither of them as it ought but accuseth where it should excuse and excuse where it ought to accuse Now both these being thus polluted let the vnbeleeuer turne himselfe to any thing in generall without himselfe as all things in generall fall vnder the vnderstanding or turne him to any particular thought word action concerning himselfe which onely the conscience hath to doe with in all these he is polluted so as nothing to him can be pure So as we must here conceiue of an absolute impuritie ascribed to the vnbeleeuer which is the onely difference in the opposition for whereas puritie was in the former branch attributed to the beleeuer in some respect onely for 1. the best are encombred with originall sinne 2. but in part and not fully regenerate 3. ouertaken not seldome with actuall transgression which may and doth make them still crie out with Dauid Lord create a cleane heart within me This impuritie is absolutely and without any restraint ascribed to vnbeleeuers and vnconuerted men And in this branch also the Apostle bendeth himselfe against the error of the Iewish teachers who were verie strict and curious least they should be outwardly by this or that meate day garment or otherwise be defiled for he would haue them conceiue that he spake of no such thing neither were these the subiects wherein their impuritie did so much consist but in such a thing as stucke nearer them then any outward thing yea then their verie skinnes euen in vnbeleefe and consequently in such a power of sinne in their hearts as made all things though in their nature and institution neuer so good yet vnto them and in their vse no otherwise vncleane then a fustie vessell corrupteth the sweetest wines that can be powred into it And therefore would he haue these ceremonie-masters to turne their eyes into themselues and looke into their inside and then they shall see themselues bootelesly to employ al their paines in keeping themselues from outward pollution so long as they carrie that within them which defileth euery thing they meddle withall Whence wee learne sundrie instructions Doct. 1. We haue here a good argument of the diuinitie of Scripture in that it can and doth as God himselfe enter vpon and iudge the thoughts of men and of men themselues not as men from things without but from things within euen according to their cleannes or vncleanes before God From this argument the Apostle prooueth the same thing Hebr. 4.12 the word of God is liuely and mightie in operation and deuideth and cutteth a sunder the soule and spirit that is it worketh not only vpon the inferiour faculties which are lesse pure but vpon the purest and most supreame part of the soule called the spirit and the minde and by Paul the spirit of the minde for nothing is so secret in the soule but it lyeth vnder the stroke of the word which pearceth as farre as the eye of the author of it to whom all things are naked and open vers 13. No Anotomist can by cutting vp one part of the bodie after another so manifestly discouer to the eye the seuerall parts of man as doth the word and the spirit therein discouer and reprooue the most inward thoughts such a light carrieth with it as chaseth away the darknesse
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
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
Christianitie this is a generall title by which men reuile and mocke them and graceles men openly disclaime them they will be no brethren to such no they are hypocrites dissemblers holy brethren sermon-goers Puritans c. wherein what doe they else but disclaime the same father and the same inheritance with them and professe themselues the children of the deuill in that they wil not be the brethren of the children of God know they not that no brother to the Saints none to Christ who disdaineth not their brotherhood and if they be brethren why is there such dissention among them Lastly professors among themselues had neede be put in remembrance to walke in such peaceable conuersation as may winne others to the Gospel and for this purpose to make an happie exchange of the spirit of pride with the spirit of humility concord and grow into friendship with such as they are at ods whereby they should become not the least friends to their owne estate rather then by an vnmeekened and vnsubdued stomacke hurt both themselues and others And here it will not be vnfit to remember an historie out of the naturalist which I haue obserued applyed to this purpose of two goates which met in the midst of a narrow plank vnder which a swift current ranne they could not now goe by one an other they could not turne themselues to goe backeward they could not fight it out but to the present dangering and drowning of both this common danger one of them thus helped he laid him downe vpon the planke and couched himselfe so as he made himselfe a commodious bridge for the other to goe ouer him and so both of them were saued how much better were a little yeelding and stooping in a Christian tending to the good of his owne and an others estate then dangerously to stand out to the ruine and hurt of both Learne to ouercome thy selfe then and thou hast alreadie ouercome thy aduersarie The slowe to anger is better then the mightie saith Salomon and he that ruleth his owne minde is better then he that winneth a citie And that which the heathen could say of vertue is true of grace which while it suffereth it conquereth But soft A soft man is a yeelding or flexible man one that will not be so hard in his dealing as sometime by strict lawe he might but equally and moderately carrieth himselfe in his words and deeds as also towards the speaches and actions of other men The effects and fruits of which vertue are the verie sinewes and bones which tie together and vnderprop all humane societie without which the world it selfe could not continue vndissolued For 1. it forgiueth iniuries pardoneth many wrongs euen vntill 70. times 7. times if they be against a mans selfe and not against God more directly 2. It tolerateth and beareth with naturall infirmities such as are frowardnesse hastinesse slownsse desire of praise fulnes of words so farre as they become not enormious and intolerable and are faults of nature not of mallice and committed of infirmitie and not of set purpose And if these must needes be corrected as growing more scandalous or outragious this vertue correcteth them with all lenitie and mercie euen in the midst of seueritie 3. It giueth most gentle constructions and fauourable interpretations vnto ambiguous facts speaches yea and lenefieth such as might seeme more harsh and not so considerately done or spoken 4. But the most proper and commendable worke of it is the departing from and remitting of his owne right vnto which it will not suffer a man to stand so strictly but that for peace sake he will yeeld and giue vp some part of it The which that we may the more fully conceiue we must consider that howsoeuer the lawes of God are perfect and admit not of any dispensation relaxation or mitigation yet the lawes of men are like themselues perfect onely in part and in that they are deuised by men cannot possibly hold in all cases alike hence haue wise lawe makers prescribed their lawes in their greatest extremitie thereby to curbe the wickednesse and presumption of men the which lawes if in the execution they should be euer stretched to the furthest extent this extremitie of lawe would prooue extremitie of iniurie and be turned into vnmercifulnesse and crueltie it selfe Then commeth in this vertue and looking vnto equitie setteth vp a chancerie in the conscience and prouideth a remedie for the innocent where the common lawe hath no prouision The thing will yet be plainer in some examples The lawe iustly warranting in some cases some extremities giueth thee leaue to sue thy bond and take the forfeyture of an 100. for non paiment of fifty by a day it giueth thee leaue to reenter into thine house and to take into thy hands a forfeited lease of some poore mans that thou maist gaine to his vtter vndoing 7.12.20 or more or fewer yeares for not paiment of the quarter or yeares rent at the day appointed the poore borrower or tenant for necessitie and want or some other accident breaketh his day to take here the forfeiture were extremitie of iustice to cast out a poore man were vnmercifull extent of lawe both maist thou doe by lawe but in doing either thou shalt doe also extremitie of iniurie and the iustice of the lawe will not free thy conscience from iniustice In this case then this Christian vertue driueth thee to take thine owne namely the principall and equally considering of the damage thou sustainest for want of paiment mercifully to satisfie thy selfe therefore and if further thou goest thou sinnest against God against thy brother not dealing with him as thou wouldst haue an other to deale with thee and against the very law of forfeiture it selfe which was not appointed for thy aduantage further then the securing of the principall Againe the lawe of man giueth thee leaue to make the most of thine owne but if hence thou shalt by racking thy rents and hoysing thy wares corne or other commodities grinde the faces of the poore and raise thy selfe by the vndoing of many dost thou not commit extreame wrong euen when thou canst shroud thy selfe vnder the leaue of the lawe Now this vertue steppeth in and saith this is not a case wherein extremitie is to be vsed thou maist not by the lawe of God doe that which by mans lawe thou maist doe here is a case wherein the court of man may saue thee harmelesse but the court of thy conscience and the court of heauen will adiudge thee iustly a sinner for it Obiect But doe you so commit these lawes together as you make these positiue lawes contrarie to Gods or condemne them as wicked and vniust Ans. No but 1. not the lawe but thy selfe art vniust in claiming the strict meaning and rigour of the law when the rule of equitie charitie requireth mitigation moderation 2. Euen this moderation of the lawe may not impaire
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
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.
conscience are not all the people my Lords seruants wherefore doth my Lord require this thing why should he be a cause of trespasse to Israel as if he had said there is no warre in had no rebellion in the land no commandement from God and therefore this wil be turned into trespasse against Israel yet he did it Thus by these instances we haue cleared the second point considered in this doctrine and haue seene wherein and how farre we are bound to obey now we come to the third The third point in this second doctrine is wherefore we must be subiect Answ. The reasons are sundrie First that we may herein acknowledge the ordinance of God which we must looke vnto whatsoeuer the persons be for to this the forme of speach in the text calleth vs as I haue alreadie noted The which that we may take better notice of 1. the Lord challengeth it to belong to himselfe to raise vp and giue Kings to rule ouer people By mee Kings raigne and Daniel 4.14 The most high hath power ouer the kingdome of men and giueth it to whomsoeuer he will Moses praying for a successor saith Let the God of the spirits of all flesh appoint a man Secondly the Lord hath put his owne name vpon such whom he thus raiseth I said yee are Gods Thirdly he setteth a stampe of his owne maiestie mercie iustice and wisedome vpon these little gods yea a great part of his image shineth vpon euery one of thē both in that so many hundred thousands are subdued vnder the power of one in that the whole administration of a people is in one hand and that the good estate of all dependeth vpon him vnder God alone Fourthly he putteth his own spirit vpon them as he did vpon the seauentie Elders to assist Moses yea he giueth them extraordinarie spirits and as we read of Saul changeth them into other men not alwaies the spirit of sanctification but of regiment and authoritie Fifthly he maintaineth this their authoritie and this sundrie waies 1. by putting on them a maiestie and presence euen a sparkle of his own to draw an awfull reuerence of themselues and daunt offenders 2. he permitteth them an answerable estate whereby they may lawfully beare themselues with state pompe and magnificence aboue all other and by their costly apparrell stately pallaces and sutable seruice and attendance they may not be only distinguished from their subiects but expresse also the maiestie and greatnes of there estate 3. by diuerse laws and iniunctions he preuenteth such things as any way might bring the calling into contempt As 1. concerning their persons if any be to be chosen they must be men of courage fearing God and hating couetousnesse to this purpose he gaue a lawe to the Iewes that no bastard should be raised vnto office among them to the tenth generation and this was least the place should bee embased by such persons 2. Concerning their behauiour in the place it must carrie with it a stately grauitie beseeming the place and scorning to attempt any meane or base actions such as Dauid intimated Saul did in persecuting and hunting him Is the King of Israel come out to seeke a flea To this serue such precepts as that It is not for Kings to drinke wine nor for Princes strong drinke this were an indigne thing and a great blot in his high place 3. Concerning our behauiour towards them it must be euery way humble and dutifull hence are such precepts thou shalt not raile or reuile the Prince of thy people no nor curse the King in thy heart nor the rich in thy bed chamber Thus is the Lord euerie way carefull by his lawe to preuent whatsoeuer might lighten this authoritie in the hearts of men 4. The Lord maintaineth this authoritie by directing their counsells God sitteth in the midst of the gods by protecting their persons for he giueth saluation vnto Kings and strangely to this purpose by reuealing the priuie thoughts onely imagined against them By all which the Lord will haue vs to honour them whom himselfe thus honoureth and espie his own stampe and image vpon them so as in our subiection and obedience vnto them we may knowe that we haue to deale with God and in our despising of them make account to heare that in 1. Sam. 8.7 They haue not cast thee away but me from ruling ouer them The second reason is drawne from the profit we receiue by this ordinance which is also the Apostles reason he is the minister of God for thy wealth namely both to defend from a thousand euills from the robber and spoyler from him that would defile wife and daughter as also settle euerie man vnder his vine and figtree that with good hearts and cheerefulnesse they may serue God A King neuer so bad is a great good and better a tyrant then no king when there was no king in Israel euerie man did whatsoeuer seemed good in his owne eyes anarchie openeth the windowe to all licentiousnesse and farre better is it to beare one tyrant then many to suffer wrong of one rather then of all and to part with a tenth then be stript of the whole for where any gouernment is although sometimes the good be punished so are the bad too that they cannot doe what villanie they gladly would What a rich blessing then is a religious and vertuous Kings from whom his people vnder God receiue the whole benefit of religion and iustice here is the nurse of the Church the father of the commonwealth an husband to the widow a mouth for the dumb here is Nebuchadnezzars tree flourishing againe the height of which reacheth to heauen from whence it came the sight of it to the ends of the world while it selfe standeth in the midst of the earth that there might be equall accesse of all vnto it in it is meate for all it maketh a shadow vnder it for all the beasts of the feild and all the birds make nests in the boughes of it Let vs here cast our eyes vpon our own happines in our noble King Iames whom we haue great cause to account as the Israelites Dauid the light of our Israel yea and as they of Iosiah the breath of our nostrils the serious acknowledgment whereof wil not suffer vs to be wanting in the cheerefull performance of all submisse and loyall dutie vnto him The third reason is drawne from the danger of resisting and rebelling against this ordinance which the Lord hath taken vpon himselfe to maintaine as he did Moses against Corah Miriam and the murmuring Iewes Who hath euer taken the sword God not putting it into his hand but he perished by it What Shebah or Adoniah euer blew a trumpet of sedition but they did this thing against their owne liues When Dauid would haue spared rebellious Absolon did not the Lord hang him by the haire betweene heauen and earth vnder an oke Had Zimri peace which