of those deare children of God And where should the gunpowder treason haue beene laid if the blowe had beene giuen had not Satan deuised shoulders which had borne a many such malitious imputations before But notwithstanding such bug-beares whereby Satan would scare men from the sincere imbracing of the truth and entertaining of the ordinaÌ„ces of Christ as the greatest enemies of states and kingdoms let vs be wise hearted and bold to giue Satan the lie seeing the sincerest preachers and professors of the Gospel are so far from denial of the right of Princes as that the doctrine which they bring establisheth their power in their hands rather like the workemen of Salomon who built the Temple and built his throne too And let Protestant preachers and professors carrie this garland and tryumph against all Popish spirits that although the enemies of the truth haue narrowly in all ages sifted them to finde iniquitie in them that thereby they might iustly get the ciuill sword drawne against them yet haue they found no such thing in them Vse 3. If Christian religion confirme ciuill authoritie then the way to bring men to become subiect to superiours is to plant the Gospel and take order that it may preuaile amongst them The teaching and practise of true religion is the conseruant cause of commonwealths because it is a principall meanes to bind vnto obedience without which all politike courses fayle and are found by experience too weake It is not power it is not policie that will still subdue and keepe vnder a rebellious people without the power of the word in their consciences for till obedience be willingly yeelded vnto God it can neuer be conscionably and then not constantly yeelded vnto his Leiftenant This may be a ground of our prayer that the Lord would be pleased to put into the hearts of our gouernours that the Gospel may be throughly planted in Ireland for this is the most direct way to subdue the rebels and bring the whole countrie vnder willing and free subiection Doctr. 2. Euerie Christian must yeeld obedience and subiection vnto Magistrates and higher powers To the explaning of which point three things must be opened 1. who must must be subiect 2. wherein 3. wherefore The first of these was touched before where we affirmed that all sorts of men cleargie as well as laietie must be subiect Romish policie that they might become the absolute libertines of the world and carrie their bad matters vnder a cloud that secular eyes should not prie into them hath withdrawne the neckes of the cleargie from vnder ciuil power and will be iudged by none but their compeares which is as if a theife should be tried by a quest of cutpurses and therefore when they meete with that generall conclusion Let euery soule be subiect they beate their wittes as beeing at a stand but seeing something must be bolted out for a shewe one Pope saith that the person of the speaker is excepted in giuing such preceps whereupon it commeth to passe that Paul and Peter and consequently their successors while they call for subiection of others are themselues exempted from it a silly and weake shift as though Christ did not pay tribute for Peter as for himselfe and as though Paul pleaded not before and appealed to a ciuill iudge Act. 25.11 Another procter of theirs by euerie soule will haue meant onely animall men that is secular and worldly but spirituall men and the cleargie are still exempted as though the Popish cleargie were become and all vanished into spirits or as if where Luke saith that there were in the shippe 376. soules it must needes be concluded they were all secular and animall men among whom Paul and Luke were or as if they were all naturall and animall men in the Arke because it is said there were in all eight soules of which Noah was one who was a preacher of righteousnesse much like the poore proofe of that Iesuite who because Paul would not haue the Corinths goe to lawe vnder the vniust but vnder the Saints surely concludeth that this must be vnder the Bishops for is it not likely that that Epistle was written onely to Bishops because it was sent to the Saints yet vpon such grounds as these hath their cleargie cast off the yoake of obedience these many 100. yeares cleane against the expresse word of Scripture and the vniuersall practise of holy men yea the Sonne of God in the Scriptures Aaron the high Priest must obey Moses Ahimelech when wicked Saul sent for him to slay him obeyed him beeing summoned he came and appealed not from the vniust sentence of death so did Christ so did his Apostles and so must and ought their successors vnto the ende yet sometimes as it is seene in all tenures which are not from God men knowe not what to hold to after the Popish cleargie hath challenged their exemption and authoritie by diuine right from the word beeing pressed they forget themselues and claime it iurâ— humano that is from the priuiledges donâ—tions and exemptions of Princes and Emperors wherein besides that they should not haue suffered the Princes by departing from their right to breake Gods commandement for Princes haue not power to loose him from obedience whom God hath bound as also by flying to a priuiledge as their best and last refuge is plainly implyed what of due by the lawe of God and nature belongeth vnto Princes from them The second point is wherein and how farre we ought to obey Magistrates Answ. Euery Christian is bound to take heede to the mouth of the king in all things and so farre as he hath power to command Now because the ciuill Magistrate is alwaies bound to command in the Lord and 2. is the father of our bodies after a sort and of all our outward man hence two grounds of great moment are concluded The former is that euerie man must obey all possible commandements which are not against the lawe of nature and the lawe of God for the Magistrate in all his commandements as well as executions must be the Minister of God onely vrging that vpon his subiects which God himselfe whose place he sustaineth would vrge It is said of Cyrus that he must be Gods sheepeheard and he shall performe not his owne but all my desire The iudgement is not mans but Gods and it is the honourable style of Princes to be assistants to the ruler of the whole earth neither is this to denie any supremacie to Princes to tie them to the tables of which God hath made them the keepers but it is to ascribe vnto them such soueraigntie vnder God ouer all causes and persons Ecclesiasticall and Ciuill as that they may not depose the care of Church or Common-wealth as a thing wherein they will not be wearied but must prouide that sincere and vncorrupt doctrine be published in all their Churches that the Sacraments be duely and seasonably administred
not to paâ—â—y and talke with him but presently make resistance for by such degrees iniquitie comes into his chaire delay to talke with sinne by reason of our inclination breeds a certaine delight in it delight begets desire desire worketh indeauour indeauour produceth the act the act ingendreth and is quickly iterated and multiplied multiplication is the mother to a benummed conscience a brawned conscience begets defence of sinne defence riseth to boasting or gloriation in it and thus is sinne brought into the chayre of estate and the quishon is damnation Now sinne is proclaimed crowned and accepted of and hath all loyaltie performed vnto him Doctr. 2. Secondly out of the words we learne what a wonderfull freedome we haue obtained by Christ. By nature we are wrapped in the guilt of sinne subiected to the stipend of sinne subdued vnder the curse of the law and lie right vnder the whole wrath and displeasure of God Our sinne proclaimed vs rebels to God through heauen and earth banished vs out of our owne countrie set hell gates open against vs and gaue vs into the hands of Satan as an hangman to execute Gods sentence of eternall death passed against vs yea further hopelesse we were in this wofull condition for Gods displeasure was so kindled against vs as men and Angels could not reconcile him the law was so transgressed as all men and Angels could neuer satisfie nor make vp the breach the sentence was so seuere as all men and angels could neuer haue stood vnder it the execution so certaine as the verie gibbet was euer standing in our sight in the horrors of soule and terrors of accusing consciences and we seemed to walk and be left in the midst of tenne thousand deaths Now when no meanes was left to pacifie God offended to satisfie the law transgressed to reuoke the sentence denounced the Sonne of the eternall Father must come from the bosome and glorie of his Father and become obedient both to the performing of the whole will of his Father as also to the ignominious death of the crosse that so becomming a curse for vs as that execrable kind of death betokened we might haue God well pleased with vs as he is with him we might present him his law perfectly fulfilled not in our persons but in his for vs we might plead the payment of all our debts both the principall and forfeiture by this our suretie and so might sue out our full discharge from all former claimes and sentences because the vttermost farthing is fully paid and discharged Vse 1. If Christ hath freed and redeemed vs from all iniquitie then hath he made no partiall redemption he satisfieth not for the fault and leaue vs to satisfie for the punishment neither redeemeth vs from the eternall punishment but giueth vs leaue to satisfie for the temporall But if Christ haue redeemed vs from all iniquitie if he said on the crosse It is finished that is the whole worke of mans redemption is consummate and perfect if at one time he made one perfect expiation and therby brought in an euerlasting redemption here is artillerie and gunshot against all Poperie downe goe all other satisfactions for sinne in this life downe goe all satisfactions after this life in purgatorie downe goeth their doctrine of all other merits saue this of Christ downe goeth all that supplie of the foolish virgins lamps with the oyle of good workes of superrogation out of the Churches treasurie and with these the Dagon of the masse and the whole Diana their worship and religion must downe also Did not I forgiue thee all saith the parable and we were sold for nought but redeemed without mony saith the Prophet What can the Papist say now for his mony-masses pardons indulgences and such trash obtruded vpon the world seeing the text is so expresse we are redeemed without mony Obiect But Dauid had his sinne forgiuen 2. Sam. 12.13 The Lord hath put away thy sinne And yet because he had made the enemies of God to blaspheame the child must surely die ver 14. and this was the temporall punishment and what are the suffrings of Gods people in this life and in the end of this life at their death but punishments for sinne Ans. The text sheweth plainely that both the sinne and the punishment was forgiuen for so those words shew thou shalt not die death beeing the iust wages of sinne yet the child must die not to make any satisfaction for the sinne but the text shewes another end that the enemies might cease to blaspheame when they should see the Lord no patron or fauorer of sinne but rather iustly offended with it And as for the afflictions which befall Gods children for sinne and lie often very heauily vpon them none of them satisfie or can satisfie any part of the iustice of God for sinne past but are fatherly corrections preuenting sinnes to come many waies seruing for their owne good and the warning of others least they should conceiue him a God bolstring sinne in those that are dearest vnto him but no way as a satisfaction to God for thus only the passion of Christ is a satisfactorie redemption from sinne And the like may be said of death which is left to the godly to conflict withall although they haue obtained full remission of sinnes but this is not as a punishment of sinne to them to whome Christ hath altred the nature and visage of death but now it is only an exercise of their faith hope and pietie yea a verie passage vnto eternall life 2. This consideration must stirre vs vp to a loue of our Lord Iesus who hath discharged vs of such a debt and ransomed vs from such an vnvtterable thraldome How would we affect such a one as would pay a trifling debt if it were but tenne or twentie pound if our selues for insufficiencie were cast in prison we could neuer forget such loue Consider now how great those debts of thine were how weake and small thine abilitie was to satisfie if thou hadst had the power of all men and angels how ruinous and rufull thy case was euery way thus the more loue will appeare to be due vnto Christ and the more thy sinne if thou returne not loue for loue 3. It must worke in vs a detestation and watchfulnes against all sinne which bringeth such vassaladge vpon vs for shall Christ take vpon him our debts that we like desperate prodigalls should doe nothing but augment them shall he ransome vs and giue vs perfect freedome that we with the vnthankefull Israelites should runne backe againe to our former bondage shall we with Salomons foole make but a mocke of sinne which cost Christ so deare to expiate he neuer knewe what this greatest benefit of Christ euer meant that can take his pleasure in the course of any one sinne Christ hauing restored the blind man his sight bad him goe and sinne no more and to the
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
lambe slaine from the beginning of the world both 1. in regard of Gods counsell and 2. of the promise to Adam and 3. of the efficacie of his death the sauing power of which was the same to all beleeuers yesterday to day and for euer and thus euen Abraham saw his day If to the Gospel which is a peculiar doctrine concerning Christ it is called an eternall Gospel not that it was eternally preached for it was a mysterie kept secret since the world began Rom. 16.25 but 1. because it proceedeth frō the eternall counsell of God 2. it containeth the word◠of eternall life and 3. it remaineth for all eternitie Finally if to our effectuall vocation by this word yea and our whole saluation he gaue vs of grace and purpose saluation and effectuall vocation before the world began that is in his counsell and decree Vse 1. Hence we see that the Popish doctrine of iustification by workes was preuented euen before the world began For if God laid all the degrees of our blessednesse vp in himselfe before the world much more before we were in the world who seeth not that all our saluation is freely comming vnto vs both in the promise and execution or accomplishment of it not according to our workes but according to the good pleasure of his will If it be here alleadged that God in electing vs foresaw our faith and workes and therefore elected vs. The answer is that that is vnsound seeing faith in Christ is a fruit and effect of election not going before but following after it Whence Paul saith that God had mercie on him not because he foresawe that he would be faithfull but that he might be faithfull And we are elected before the foundation of the world that we should be holy and without blame If yet it be said that God might as well foresee the faith and works of his elect as their saluation I answer he did foresee them as meanes and wayes which himselfe prepared for them to walke in to their saluation and so did decree them but the decree in regard of the beginnings and motiues to election cannot be otherwise then free and absolute if that of the Apostle be true that we are iustified freely by his grace And if God cannot elect men to life except he foresee that they will vse their free-will well as the Pelagian or that they will become faithfull and righteous necessarily must this decree of God which is the first and eternall principle of all things depend vpon some other externall beginning out of himselfe contrarie to that of the Apostle who saith that he predestinated vs to bee adopted through Iesus Christ in himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Beza well obserueth that is finding no cause neither present nor to come out of himselfe of this his most iust counsell and decree Besides saluation beeing but one and one way vnto it and Gods decree but one how should by the former doctrine any infants be saued in whom the Lord could not foresee either faith or workes So that as the former doctrine called vpon vs to giue God the honour of his truth so doth this to giue him the glorie of mercie in that it is his good pleasure euen before all times to giue his a kingdome freely to which purpose he giueth faith freely works of faith freely the end of faith which is the perseuerance of it vnto saluation freely and in a word as the decree before all times so grace and glorie in due time most freely Vse 2. Did God thus freely loue vs when we were not much more will he now beeing reconciled vnto him by the death of his sonne If while we were yet sinners and enemies he set his loue vpon vs much more now beeing iustified and friends will he saue vs from wrath Thou maist be sometimes frowned vpon yea buffeted and vnder the roddes of God to the breaking of thy heart but yet all these proceeding from this loue are farre from breaking it off to thee who hast euer tasted how good the Lord hath beene to thy soule Well maist thou cheare vp thy heart and say why art thou cast downe my soule what is it that can separate thee from this loue which hath two excellent properties namely to bee free without desert and constant without end nay trust in God rather yea repaire with the boldnes of a child to thy father that loueth thee neuer the lesse because he correcteth thee and strengthen thy prayers herein that his loue will not suffer thee to want things meete for thee Vse 3. What an hainous sinne were it to requite such a free loue with hatred repaying euil for good which consideration alone should make vs smite our hearts be ashamed of our vnthankfull sinnes it is a note of one who hath tasted of this goodnesse to be grieued for his sinne in this respect that it displeaseth one who hath bin such a good God vnto him Vse 4. Let vs expresse this vertue of God towards our brethren not so much waighing their deserts no mote then God doth ours but be readie to repay good for euill loue for hatred blessing for cursing knowing 1. that it is the grace of a dutie of loue or mercie when it is free 2. that the heathen can doe one good turne for another 3. that hereby we shall be sonnes of our heauenly father who suffereth his raine to fall and sunne to shine vpon the iust and vniust doth good for euill yea ouercommeth euill with good Secondly as God laid not the foundation of the world so soone as the foundation of our saluation but prepared a remedie before the maladie it is our parts not onely to magnifie this grace in him but to imitate it by labouring to couer the faults of our brethren when they are committed and not as the manner of many is to amplifie euery circumstance of offences done whereas we should make the best of the worst euen in the worst the meekenesse of spirit must euer temper our zeale against their sinne and prepare couers and cures as fast as they breede offences but especially if in good men and professors of the Gospel a weakenesse breake out woe to that man who with open mouth is readie by that occasion to disgrace not them onely but the whole profession by reason of them v. 3. But hath made his word manifest in due time by preaching Hauing seene how the maine promise of life eternall hath beene made by the God of truth we are now to consider this truth of God further in the accomplishing of that in due time which he promised before all times And then was that promise accomplished when the word was made manifest which manifestation is amplified 1. by the circumstance of time in due time 2. by the meanes of this manifestation that is by preaching For the meaning of
in the mudde of some one of them But because it is a shame to speake in publike of the things they shame not to doe in secret I will forbeare further to mooue and stirre in this sinke which sufficiently stinketh in the nostrills of God and men and conclude the point with Epiphanius his speach They haue refused marriage but not lust no trueâ— of the Originians then of all the Popish orders Doctr. Polygamie was euer a thing blameworthy and euill in it selfe notwithstanding much vsed of Iew and Gentile Reasons 1. The first matrimonie was instituted betweene two persons onely of whom the Lord said expressely they two not they three or more shall be one flesh In which first institution are two grounds ouerturning this sinne 1. Gods action of creating one man and one woman and no moe 2. His iniunction and strait charge to all posteritie that one man should cleaue to one wife who must be his wife and no stranger and not to many wiues at once so as it is against the law of nature and the first institution 2. The Lord by Moses forbiddeth it Leu. 18.18 Thou shalt not take one woman to her sister that is thou shalt not take one woman to another to make them as sisters for in the 16. verse the marriage of the wiues sister is forbidden by proportion euen in monogamie no not after the sisters death seeing consanguinitie and affinitie agree in duration alike Besides that the phrase in Hebrew is commonly so vsed as Gen. 26.31 Exod. 26.3 and the reason of the precept is that such a one must not be taken to greeue the other and seemeth properly to be meant of wiues in polygamie who in the Scriptures are called aduersaries 3. The Prophets themselues reprooue it vpon the ground of the first institution Mal. 2.15 God made but one woman at first and why but one not that he wanted spirit for he had abundance but because he sought a godly seede wherefore keepe your selues in your spirit and let no man transgresse against the wife of his youth where the Prophet proueth it to be not onely against the first institution but wisheth all posteritie carefully to avoide it 4. Christ himselfe taxeth it as a violencing of the first institution Mat. 19.4.5 Haue ye not read that God made them at the beginning male and female and for this cause shall a man leaue father and mother and cleaue to his wife not wiues and they twaine shall be one flesh 5. Christs Apostles condemned it Eph. 5.31 the same speach of our Sauiour Christ repeated 1. Cor. 7. Let euerie man haue his owne wife not wiues and here the Apostle accounteth it such a blot as hindreth the admission of any such into the ministerie And thus polygamie beeing condemned by the first institution of marriage before the Law and also in the Lawe after the Lawe by the Prophets after them by Christ himselfe and by his Apostles it followeth that it was euer an euill condemned euen from the beginning Obiect But the example of the most of the Patriarkes is alleadged for the lawfulnesse of it for else all they would not haue vsed it beeing the best men that euer liued Answ. The canon lawe saith that a common error may not preiudice the least truth true it is that after that most sauage tyrant Lamech had first depraued Gods ordinance it greatly preuailed by example and especially then when there was no King in Israel yet notwithstanding the Prophets and Christ call men not to example but to the rule of the first institution 2. We neuer reade of any of them no not the best well caried it but what fruit had it betweene Hadah and Sillah at first it still retained For what molestation brought it euen to good men what a stirre had Abraham to compose Sarah and Hagar to peace and in their children Isaac and Ismael what a number of sparkles of contention were kindled what heart-griefe was it to Iacob to see such daily emulation betweene Leah and Rahel and what other was the fruit of their enuie but an occasion further to draw him into sinne in taking first one of their maids and then anothers and all to please both to say nothing of the doe he had doubtlesse about their children When Moses speaketh of Esaus 2. wiues he added they were an heart griefe to Isaac and Rebecca Gen. 26.35 when the Scripture speaketh of Gideons 70. sonnes begotten of his owne bodie with the reason for he had many wiues Iud. 8.30 the very next chapter sheweth how Abimelech slewe all these 70. sonnes on one stone saue Iotham How was Elcanah troubled to satisfie and recompence his wife Hannah for the reproach wherewith Peninnah her aduersarie vexed her sore In the inclining of Salomons prosperitie the first exception the Lord tooke against him was that he loued many outlandish women which sinne brought him to all the wickednesse that was found in his hands 3. Whereas it is said that the Patriarks were carried hereunto not by fleshly lust but in desire of increase of that holy seede which was in that one people I answer we may so religiously and charitably conceiue of them and in that regard of the Lords more speciall indulgence and connivence yet can it not prooue lawfull it may make it in them a lesse euill but not no fault for if it had beene lawfull for the fathers in regard of multiplying the Church and filling the earth it had beene much more lawfull and fit for our first Parents for to them was said encrease and multiplie and fill the earth and yet God permitted it not to them but it crept into the world against that first institution Obiect 2. Sam. 12.8 He gaue thy Lords wiues into thy bosome therefore Dauid had many wiues both of his owne and Sauls the Lord beeing the author Ans. Those words into thy bosome indeede often signifie the neere coniunction of marriage yet here as in some other places it signifieth onely that they were giuen vnder Dauids power and hand namely into his subiection and so it signifieth sometime nothing else but to haue something with a man as elsewhere Dauid saith he bore the reproaches of the mightie in his bosome so here Dauid had with him his Master Sauls wiues 2. If the phrase should not so be here taken incest would be defended in Dauid seeing the consanguinitie of the wife is in the same degree to the husband as to the wife and therefore Dauid could no more marrie the stepmothers of his wife Mical then if they had beene his own 3. We neuer read that Dauid tooke any of them that were Sauls to become wife vnto himselfe Obiect Deut. 21.10.15 there are two laws which seeme to fauour it If a man cast his affection vpon a woman c. And if a man haue two wiues the sonne of the hated if first borne shall inherit and therefore the Lord at least permitteth polygamie Ans.
and images the bookes of laimen and children Considering therefore the corruption of the heart which needes reformation with the soonest euen as the bodie must be framed at the first swadling and weedes plucked vp at the first peeping vp together with the commandement of God which enioyneth the parent to whet precepts vpon his children the practise of Christ calling babes vnto him and instructing his familie and lastly the benefit which hence shall redound to thy child thou leauing him the onely pearle and treasure which is likely to abide with him be not wanting in thy endeauours but giue all diligence whereby thou maist be the father not of children onely but of faithfull children Not slandered of riot As the Apostle requireth that the children of Ministers should be taught in wholesome doctrine so now by remoouing the contrarie would he haue them sutable in their manners and behauiour that euen in the Christian carriage of the children the fathers fitnes to gouerne may be approoued scandall may be avoided neither his doctrine nor life may be iustly excepted against Whence in generall may be noted that the carriage of a mans children is a great credit or disgrace to his profession which as it is true in euery professor so especially in the Minister for either the fathers glorie is seene in his gouernement or the profanenes of the children is the fathers blemish A wise sonne saith Salomon is the crowne of his father but lewd children are like Simeon and Leui which make their father otherwise a good man stinke among his inhabitants There was a lawe enacted that if any man laid slanderous things to his wife as that he found her not a virgin the woman her selfe may not followe the action in clearing her selfe against her husband least the mariage should seeme to be dissolued pendente lite but the Lord most wisely ordered that the parents should for her and why they surely because their name and honour was impeached in that their daughter was accused to be corrupted in their house and they did not their dutie in watching ouer her virginitie and accordingly as the matter was found in issue the father was dealt withall for if the defamation prooued vntrue the partie must make the father amends by giuing him an hundred shekels of siluer and yet shall he not be troubled with his daughter and if the daughter was conuicted she must be brought to her fathers doore and all Israel must stone her and the reason is added why she must be there stoned because she hath wrought follie in Israel and plaied the whore in her fathers house that is for transgressing the lawe of God violating her parents authoritie and credit and defaming her fathers house But an especiall lawe besides was made for the daughter of a Priest If a Priests daughter play the whore she polluteth her father and therefore she must be more seuerely dealt with then any other she must be burnt with fire Obiect If it be said that whosoeuer of other tribes were deprehended in the same follie were also put to death I answer yea if they were espoused or married but if virgins except a Priests daughter were not And well may the Church esteeme of a man according to the gouernment of his children seeing the Lord himselfe goeth before in this example How was Abraham honoured in his eyes in that his children were so instructed and ordered how was Ionadab graced by the Oracle of God himselfe promising that he should not want a man of his seed to stand before God for euer and all for the obedience of his sonnes testified in following their Fathers so strait iniunctions And on the contrarie how were good men blemished and dishonored for the profanes of their children as Eli is said to honour his sonnes aboue God More specially we are to consider in the precept 1. The speciall vice prohibited 2. the hatefulnes of it 3. the vse 1. Riot is a prodigall and lauish wast of a mans substance in eatings drinkings intemperance voluptuousnes vncleannes or any other filthy lust The word in the originall beeing taken from a certaine people who were wont to spend their whole daies in feeding and stuffing themselues and this was the greatest part of their care and calling whom for this cause the Grecians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is such as cannot be saued from a most desperate miserie or else such as saue nothing for themselues and their family but in the end beeing brought to extreame want and penury die most miserably 2. The hatefulnes of this sinne appeareth 1. In that it is a note of all profanes and irreligion for the text opposeth it to faithfulnesse 2. It is branded to be a course of the vnconuerted yea the verie knot of all the lusts of the Gentiles and called excesse of riot see 1. Pet. 4.4.5 3. It is not onely an enemie to religion but euen foileth all ciuill vertues as iustice temperance sobrietie peace chastitie humilitie â—â—uth c. For what is the ruffling and roysting life of a number of our gallants and lâ—stie bloods but an intemperate an vnpeaceable course beeing men of a word and a blow breathing out nothing but bigge words loud lies fearefull othes hauing so farre forfeyted all their truth and credit as they may iustly be suspected least when they speake truth they as their father the deuill doe it to deceiue not at any time conceiuing or acting but what may stand with their brutish appetite And yet these men call themselues and one another good companions and good fellowes but if euer the Lord open their eies to see their waies their owne tongues shall confesse that all this while they were so farre from the suite of Saints and good men that they were vnfit companie for honest ciuill men 4. Such an hatefull sinne this is as where it riseth to any height in children the Lord will haue the parents themselues to become both accusers and witnesses against their children and prosecute them till they see them stoned to death whereof the Lord giueth two reasons 1. to take away the euill of sinne 2. to take away the euill of infection that all others may feare by his example 3. The vse 1. Let no man that would be counted religious vphold riotousnes in his children it beeing a note of vnfaithfulnes irreligion and a tainted heart How can such parenâ—s be counted faithfull that suffer their sonnes and daughters to runne into the infamie of pride prodigalitie excesse not vsing meanes to reclaime them but rather fitting them by outward means with fewell to these flames Shall God command thee to bring out thy riotous sonne to stoning and wilt thou rather strenghthen him in this sinne 2. If the sinne be so hatefull in all mens children much more in the sonnes of Ministers against which our Apostle leuelleth And let all our youth especially Ministers sonnes of whom there are
matter saying But they wil not beleeue me The Lord is said to hold the Ministers in his hand and Christ the seauen starres in his right hand Reu. 1. First in regard of his disposition of them here and there at his pleasure Secondly of his protection of them in their labours And some he sendeth and all the heartening they haue of him before hand is But they will not receiue thee as Moses and some of the Prophets and that is not all but they must prepare browes of brasse their shoulders to beare reproaches and wrongs their backs for stripes their feete for â—etters and stockes yea their necks for the verie blocke it selfe In like manner Christ sending out his disciples he forbidds them to possesse gold and siluer and wisheth them to possesse patience for they should stand more need of that then the other and telleth them that if himselfe the green tree could not be spared much lesse should they the drie branches and that if the Lord and Master be called Belzebub the seruant must not looke to be aboue his Master and scape scotfree And therefore Ministers called to such an vncomfortable condition must imitate the Apostle Paul who although he knewe that bands and imprisonment did abide him in euerie citie yet forward he must and prouoketh his owne readinesse and chearefulnes not onely to be bound but to suffer also the paines of death for the testimonie he beareth considering well 1. That the disciples themselues sent from the side of Christ must make account to be hated of all men for his names sake 2. That although they see no great comfort or fruit of their worke with men yet their worke is with the Lord. 3. That the Lord Iesus foretelling his death at Ierusalem yet went foreward and would not pittie himselfe for all Peters friendly counsel but pittied his flocke his bodie his Church more then himselfe a worthie example for the practise of all his minsters All which reprehendeth all those wandring Leuites who like so many planets or wandring starres are euer shifting their places and charges and selling off their people vpon the least greiuances but not without pretence and plea of sundrie inconueniences sometimes of aire and habitation sometimes of ill neighbourhood sometimes the rudenes and churlishnes somtimes the incapablenes and vnprofitablenes of their people but in all this the sentence of the Apostle passeth righteously against them vnto which their owne consciences cannot but subscribe that they seeke themselues their bellie their ease their profits but not the things of the Lord Iesus nor the winning of the soules of men to God 3. Is this testimonie true How then are such a people as this priuiledged and honoured to be among the first to whom the Gospel was offered noting the wonderfull grace and free goodnes of God not looking at desert merit goodnes of nature inclination of will or any other forerunning prerogatiue and is not his grace as free vnto vs as them did he finde vs any whit better then them were not we beasts in vnderstanding sensualitie and course of our naturall liues before he called and washed vs truely might be said of vs that our father was an Amorite our mother an Hittite our selues in our blood the frame of our heaâ—ts euill continually the course of our liues a walking in vanitie and no eie pittying vs neither of our selues or others vntill the Lord couered vs with his skirts And hence are we supplied with a ground of thankefulnes that beeing by nature the children of wrath as well as others and euerie way by practise of vngodlines as vile as this people of Creta we should yet be admitted to the participation of so great saluation as is offered in the Gospel Wherefore reprooue them sharpely Now from the former testimonie affirmed to be nothing but the truth it selfe the Apostle inferreth that Titus not onely might safely but ought also to reprooue and checke the inhabitants of this Iland which reproofe is enlarged 1. by the adiunct or qualitie sharpely or as the word signifieth to the quicke for it is a metaphor taken from Surgeons who cut and launch and seare to the quicke if the qualitie of the wound or sore so require yea and sometimes in desperate cases to cut off a dangerous limbe or putrified member which otherwise would perish the whole bodie and no otherwise ought euerie spirituall Physitian to deale with the festered soares of the soules of men 2. By the ende of this reproofe that they may be sound in the faith Faith signifieth 1. that whereby we beleeue namely the vertue or gift of faith 2. That which we doe beleeue namely the doctrine of faith that is the doctrine of the Gospel Gal. 1.22 Paul destroyed the faith that is the doctrine of faith which he now preacheth And thus is it here meant because it is opposed to the Iewish fables and commandements of men in the next verse and then the Apostle following the former metaphor wisheth the Ministers who are the Surgeons of soules in all their launcing and cutting to aime at the cure that is the conuersion of their patients that is their people that beeing freed from their corrupt diseases that is their errors whether in iudgement or practise they may be brought to sound health that is soundnesse of faith and sincere doctrine cleauing only vnto God and relying themselues only vpon the merit of the Lord Iesus for life and saluation And yet in this exposition I include also the vertue gift of faith so farre as without it there can be no sound Christians but I admit it not to be the thing properly meant as some doe Doctr. In the word wherefore note that when the truth of a fact or sinne committed is certainly knowne a man thereunto called may boldly reprooue this is the reason why the Apostle subscribeth to the testimonie that Titus might haue sufficient ground of sharpe reproofe As though he had said it is true the people with whome thou art to deale are such and such and therefore thou maist sharpely reprooue them And it is not euerie euidence which is a sufficient ground no not for priuate reproofe and much lesse for publike but as our Apostle 1. Cor. 5.1 It is certenly heard that there is fornication among you and so descendeth to a sharpe reproofe at the least there must be some credible information such as the same Apostle to the same Church of Corinth mentioneth who vpon the report of the house of Cloe sharpely reprooueth them for their contentions for to that end he nameth his author that they might not thinke he would vpon suspition or surmise of his owne neither vpon suspected information from other charge them so deepely but from intelligence of those against whom they could not well except Paul staied the reprehension of Peter till he sawe that he went not the right way and that he was to be blamed Gal. 2.11.14 Zeale running before knowledge
and here especially is reprooued that ordinarie vice whereby men shew themselues louers of pleasures more then of God namely when for their pleasure or recreation men omit the duties of the Sabbath yea further when men sit at plaie day and night longer then they would willingly for much mony be bound to any good thing whereby they wast their substance neglect their callings loose their good names and go vnder the names of gamesters dicers c. in the meane time who is at home to guid and order to pray and teach the family oh this is a strange voice to a gamester Thus we see how men faile in these particulars to which many more might be added whereby they draw much sinne vpon themselues in the vse of their most lawfull liberties Now therefore shall it not be amisse to adde a fewe generall rules or counsels by the obseruation of which a heart desirous to please God in all things shall be able to avoide all these wandrings and turne it selfe to the comfortable vse of all these things wherein Satan hideth so many snares As 1. Labour for a pure eie and all the bodie shall be bright and lightsome such an eie as may see Iesus Christ with his merits for till then outward things cannot but be much and great in our eyes 2. When once thou seest Christ and his merits set thy affections on nothing else loue nothing meruaile at nothing desire nothing but either Christ or for Christ nothing that is outward must be desired for it selfe neither vsed but so farre as it maketh to the chiefe marke yea and more or lesse receiued or refused as each of them are more or lesse valuable to this purpose Much lesse maist thou rest in any thing which thou canst see here belowe where thou art but a stranger for the things thou canst see are but as shadows to the things thou seest not but oughtest most to affect and sometimes they appeare to be the things they are not and vanish away with the vse and hasten vnto nothing Now what follie were it to set them vp or equall them and much more to preferre them before Christ as if they were things that could make a man happie or vnhappie whereas they are in themselues neither good nor euill but so farre as they lead vnto or from Christ. And what more proper cause can we giue why men so corrupt themselues in outward things then this that they make there a stoppe and resting place whence they should make a steppe to climbe further towards heauen 3. Iudge thy selfe and others not by abundance of outward things no not if thou couldest passe Midas or Craesus in wealth for thou art hereby but more bound laden and entangled but by thine or their portion in Christ that man hath gotten abundantly that with his content in Christ can manfully despise these outward things he wanteth nothing that wanteth not faith for what can he want who possesseth Christ in whom is all things thinke then with thy selfe Is Christ mine or I his then I shall be prouided for sufficiently for he shall not want to whom Christ hath promised that nothing shall be wanting hee cannot hunger and thirst who hath once tasted of this bread water of life he can neuer be found naked who hath put on Iesus Christ he can want no pleasure who possesseth him at whose right hand are pleasures for euermore I will therefore make Christ my foode my raiment my riches my recreation and reioyce that my lines are fallen so well as for other things if I can haue them with him and vse them for him so it is but if not all shall goe before the pearle naked Christ is wealth enough Vse 2. A second vse of this doctrine that all things are pure to the pure is to take notice what a priuiledge beleeuers haue obtained by Christ that to them all things beeing pure they may without scruple of conscience vse their libertie in any indifferent thing so it be vsed aright because that lawe of commandements which stood in ordinances is abrogated through the flesh of Christ that bondage which beleeuers were put vnder before Christs appearing lasteth now no longer seeing faith is come the impotent and beggerly rudiments are vanished and taken out of the way the hand-writing by which they subscribed to their owne guiltinesse and condemnation and that so often as they vsed the ceremonies of the lawe is fastened vnto the crosse Nay more sinne which robbed vs of all is spoyled the powers and principallities to which our sinne deliuered vs are vanquished Sathan hell death deuills and all hostilitie are gloriously led captiue and triumphed ouer that we might see our full victorie by our captaine and head of our profession who hauing thus set vs into the freedome of sonnes and thereby giuen vs prerogatiue to all the priuiledges of heauen it selfe which are constant and not fading can he grudge vs and not giue vs much more right to the creatures which are but corruptible Oh how should this vrge vs to labour for the pretious gift of faith which as a chiefe instrument sealeth vp to the soule possessing it all the former priuiledges of the Saints it bringeth with boldnes into the presence of God it reacheth Christ in whom the Father is well pleased it restoreth our right in the most common benefits euen to the ayre which we breath in it maketh prayers to bee heard the word to be profitable almes and workes of mercie to be comfortable whereas without it a curse followeth the vse of all blessings all seruices are reiected thy prayers are abhominable who turnest thy eare from hearing the lawe thy hearing and reading the word is the reading and hearing of the sentence of thy owne condemnation thou giuest almes of that which is none of thine owne all thy paines and labour is but to get thee to hel ô therfore seeing such are the prerogatiues of a beleeuer get faith into thy soule which is the onely purchase of them with great summes of money these freedoms cannot be obtained only the beleeuer is free borne Which if it be so what a wofull thing is it that so fewe prize these priuiledges as they ought so fewe care for the gift of faith offered in the preaching of the word by which alone they can become pure to the creatures and the creatures vnto them yea they pure to all things and all things vnto them by woefull experience we finde the truth of that of the Apostle all men haue not faith nay it is a gift and giuen but to a verie fewe for there are but a fewe freemen in a corporation in comparison of the rest and yet fewer benchers then freemen as the Saints are a fewe counsellers in a state as beleeuers are and yet better were it to be no man then no beleeuer And in the second place when by much labour and meanes we haue obtained these freedomes we must
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
they came before the Lord and the Lord will be sanctified in all that come neare him people must not bring oblations with hands full of blood the Lord is soone wearie of such sacrifices Isai. 1. An earthly king accepteth of no seruice tendred by a traytor and both ministers and people must learne to renew their repentance before they attempt any religious duties whether publike or priuate 2. Let this doctrine mooue vs to discerne aright betweene the estate of the beleeuer and vnbeleeuer that the wretchednesse of the one may breake our hearts for our sinnes and the happinesse of the other may hearten vs in euerie good dutie The difference is eminent For 1. whereas the thoughts of the godly are for most part tending to God to heauen and the things of heauen and their hearts are still inditing good matter wherein the greatest part of their soundest ioy and comfort is placed the thoughts of the wicked are earthly lewde and vngodly often accusing themselues and making away to the most iust sentence of the almightie True it is that the godly iudge themselues worthie to be destroyed for their iniquitie but yet they see great light in that darkenesse which the wicked neuer behold but are reserued in horror vnto the darknesse of the great day 2. The speeches of the godly tend to the praise of God for the heart enditing a good matter the tongue will be speaking of the praises of this King Psal. 45.1 their talke tendeth to edification and ministreth grace to the hearer their tongues speake of matters graue and high matters of Gods kingdome of grace here and of glorie hereafter the speeches of the wicked are either to magnifie themselues or proude or earthly or rotten and vnsauourie for the streames can be no sweeter then the fountaines whence they issue 3. Whereas the workes of the godly are wayes which God hath ordained that they should walke in vnto the ende of their faith which is their saluation the workes of vnbeleuers are crooked paths tending vnto yea the causes of their destructioÌ„ 4. Whereas all the miseries of the godly are signes and fruits of Gods loue working to their best and out of which the Lord giueth them a sure and seasonable deliuerance the calamities of the wicked are not onely euident signes of Gods wrath and malediction but the beginnings of eternall punishment the first fruits of there destruction and the downfalls to hell it selfe out of which is no redemption 5. Whereas the godly haue the promises of this life and that to come and walke in the strength of them cheerefully and their hope shall neuer confound them the vngodly mans false application of promises are but a false fire they may scramble and pull the promises vnto them but the childrens bread belongeth not to such dogges God hath promised nothing to such but threatned against them all the plagues written in his booke which shall surely ouertake them 6. Whereas the life of the godly is a meane to blessednes and an encreaser both of their grace and glorie that they may see their saluation daily nearer them then when they first beleeued all the life of the wicked on the contrarie is accursed and an heaping vp of sinne and plagues If they pray their prayer is turned to sinne If they heare or read they receiue or pronounce the sentence of death against themselues If they receiue the Sacraments the deuil entreth into them as he did into Iudas If they giue almes they giue that which is none of their owne If they enioy prosperitie they are lifted vp as the theefe on the ladder for a more fearefull breakneck If they see many daies the last of them will be more wofull because they haue contemned so great grace and saluation 7. Whereas the day of death is better to the beleeuer then the day wherein he was borne for his bodie is cast on a sweete sleepe and laid in a bed sanctified and sweetned by the blessed bodie of the Lord Iesus his soule sent vp to the glorie prepared for the iust and both of them freed from all sinne and the wofull fruits of the offence of God and passed as by a straite doore to a long life euen for euer and euer the death of the wicked is most accursed the sentence of an angrie and seuere iudge and an entrance or wicket to eternall woe and miserie And thus such workes receiue such wages such labours such rewards the stipend is proportionall vnto their paines and their death not vnsutable to such a wretched life Seeing then that faith putteth this difference and faith cleareth the eye to let it see this difference labour for faith rest not till thou canst finde it in the signes of it without this grace God hath no pleasure in thee neither will accept any offering without this spirituall eye thou shalt not see any such difference betweene the righteous and wicked betweene him that serueth God and him that serueth him not but thou shalt still account the proud blessed and perhappes be soone contented to fit and cast in thy lot among them And whosoeuer thou art that hast obteined this grace be thankefull for it make much of it vse meanes to cherish and encrease it for hence only is thy acceptation with God and hence onely thou knowest thy selfe and thy seruices to be thus accepted Vers. 16. They professe that they know God but by workes they denie him and are abhominable and disobedient and vnto euery good worke reprobate The Apostle proceeding in the proofe of that which he had said that nothing was cleane to the vnbeleeuer whose cheife faculties were polluted bringeth in this proofe by way of answer to a secret obiection for some might say But see you not that many whom you thus condemne are men professing religion both teachers and others such as speake well of God of Christ and discourse exceeding well concerning outward righteousnes and sanctimonie of life and therefore they seeme not to be so iustly or at least too rigorously taxed Notwithstanding all which the Apostle concludeth against them that they were no better then he had said For let it be granted that both the vrgers and practisers of such laws and traditions giuen by men should still pretend pietie and seruice of God and should cloke all their ceremonies and constitutions vnder pretence of deuotion yet herein Paul espieth only the fruit of their corruption and that is groâ—â—e hypocrisie apparant in the fight and opposition betweene their profession and their practise They professe indeed they knowe God and all their outward carriage is so composed as if they only were the sonnes of Abraham skilfull in the law strict obseruers of it in the least particles thereof that if all religion were to be measured by their outside they could not chuse now beeing conuerted from Iudaisme to Christianitie but goe for good Christians But in workes they denie him they
in word of our selues wherein the generall practise of men is not so answerable For 1. who doth not professe of himselfe that he loueth God with all his heart and it were pitie else that he should liue and yet indeed the most desire no communion nor fellowship with him in his word and sacraments nor in their owne prayers thinke not of him speake not of him but in others the most measure their loue by their priuate gaine so long they loue him as they gaine by him like the Scribe that would follow Christ euery where till he heard that Christ had not where to hide his head then we heare no more of him Matth. 8. 2. We all professe euen by our comming to the word as the people to Moses speake thou to vs from God and we will doe whatsoeuer the Lord commandeth vs by thee and so professe subiection to Christ as to our Lord but with the Scribes many of vs say and doe not or like the younger brother who said to his father he would goe worke in the vineyard but did not And many of vs may fitly heare that sharp rebuke of Christ Why call yee me Master why professe you your selues Christians and doe not the things that I speake doe any seruants so deale with their master and not be turned out of doores 3. Who professeth not that he serueth God and he hopeth acceptable inough he commeth to Church he heareth what is said he receiueth the Sacraments and prayeth with the congregation But follow this man home doth he and his house serue the Lord doth he read instruct pray there hath he a little Church in his house oh no he hopeth God will beare with him he is not booklearned or he hath a calling he can find no time nor ability for such matters now haue we found the man we sought for no practise of pietie at home none abroad no substance of religion at home it is but a shadow abroad 4. Lastly we all wil boldly say with Peter we will neuer denie Christ no we will die with him rather and yet we will part from nothing for him we will not leaue our lusts for him much lesse our liues and as we will doe nothing for him so we will suffer as little scarse a word of reproach for his sake much lesse a blow least of all the stroke of death and consequently seeing we cannot denie our selues for him we cannot but denie him whatsoeuer we boldly vtter to the contrarie Thus might we examine euerie particular through the commandements and in euerie branch of them discouer in our selues such manifest fruits of hypocrisie as these be in which regard let vs challenge our deceitfull hearts and sift them well and we cannot but finde seaven abhominations in them euery one making vs more odious to God then other Obiect But I hope I am no such man I cannot by these notes discerne my selfe to be an hypocrite Answ. Yet maist thou be one and receiue thy portion with them For there be two sorts of hypocrites 1. such as knowe themselues so to be they knowe they dissemble in the things they speake and doe such were the Pharisies who did all things to be seene of men these haue a cloud of witnesses against them for besides God their owne words shall be their iudges their workes shall accuse them and their hearts and consciences shall be as a thousand witnesses against thē 2. others knowe not themselues to be hypocrites but thinke themselues sound enough as that Pharisie Luk. 18. who thanked God that he was not as other men and Simon Magus Act. 8. who beleeued Phillips words was baptized wondred at the things done by the Apostles and yet had no part nor portion in them because his heart was not right with God and yet he thought that he had And so is it with many who think that because their consciences sleepe or are brawned with some raigning sinne that they are sound when they shall one day finde the Lord greater then their consciences with whom such righteousnes as exceedeth not the righteousnesse of the Scribes and Pharisies will not goe for paiment It behooueth vs then to take vp the Apostles counsell Take heed brethren least there be at any time in any of you an euill heart of vnbeleefe causing you to depart while yee seeme to approach vnto him from the liuing God and on the contrarie to labour to expresse the power of godlinesse daily that in the last of our daies we may reape the sweete fruite of it when we shall be glad that we haue had no part with hypocrites Thus by Gods blessing are we come to the ende of the first Chapter to him be praise for euer Amen CHAP. II. BVt speake thou the things which become wholesome doctrine 2 That the elder men be sober honest discreete sound in the faith in loue and in patience THe Apostle hauing described the dutie of a faithfull Pastor in the former Chapter and exhibited a vewe of such as the Lord calleth and approoueth who must be men both of singular integritie for their life and of skilfulnesse and abilitie to teach he now applyeth all that spech to Titus exhorteth him to the exercise of his talents receiued to his masters best advantage And first he generally instructeth him what himselfe must teach namly wholesome doctrine And secondly how he should particularly apply himselfe and his doctrine to all sorts of men who are distinguished 1. by the sexe men and women 2. by the age old and young 3. by their condition some beeing masters and some seruants the meanest of which must not be contemned but euerie man and woman of what age and calling soeuer they be although their condition be neuer so seruile must haue their portion in this wholesome doctrine from the 2. to the 11. v. Thirdly he followeth some notable reasons why this holy and wholesome doctrine must be taught and learned spoken and heard from the 11. verse to the ende of this Chapter First for Titus his owne dutie it is laid downe by way of opposition and knit to the former matter and Chapter by the coniunction But teach thou As if he had said although the false teachers whom I haue described dote vpon dreames and feede their hearers with fancyes and doctrines of men to the corrupting and poisoning of soules and turning men away from the truth thou must be vtterly vnlike them in thy preaching they speake pleasing things but thou must speake profitable they by despising the simplicitie of the Gospel fall not onely into dangerous errors which they broach but into loose and idle discourses which bring diseases vpon the soule But thou on the contrarie must plainly and familiarly discouer vnto all estates of men and women their estates and duties that thereby they may be brought to soundnes they cannot but speake and teach as they are but let them trifle as they will and liue as they list thou
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
be not onely the brother and sister of Christ but after a sort his mother both in conceiuing him in the wombe of his faith as also by bearing him daily into the world by a spirituall and holy life But how many that professe Christ and say they expect saluation by and in this name onely yet can blaspheme him rent him in their passion into small peeces they spare not his bodie his heart his blood his wounds his life that should but a Iewe heare them they would more crie out against them then against their owne rulers that put him to death But this was euer the lot of the sonne of God to be smitten and wounded in the house of his friends Vse 2. This doctrine reprehendeth soundrie sorts of men As 1. such as can willingly or without sorrow of heart see and heare indignities against Christ against his profession and professors of his Gospel and doe not rescue the honour due vnto them in their seuerall places and may it not seeme wonderfull in our eyes and eares that the verie Turkes who account of Christ but as a great Prophet and powerfull in word and deed should make it such a capitall transgression so as they inflict death vpon that man that speaketh blasphemie against Iesus Christ and yet we that are Christians who professe Christ not a great Prophet but the Lord of the holy Prophets the Sauiour of the world and our Sauiour also fill and suffer without rebuke or check the whole ayre to be filled with horrible blasphemies oathes imprecations reuilings and whatsoeuer most wretched speaches against God his Christ his Saints and dearest seruants What is this other then a treading vnder foote that blood which should haue washed vs 2. other professors there be that make sure account of their iustification and saluation by Christ and yet looke to their sanctification which inseparably follows the former as the shadow the bodie there the want sheweth that they haue not that hope they made account of in that they purge not themselues but as foule as they were as blacke are they still the spirit hath not powred out that cleane water vpon them which hath washed them from their filthinesse but wretched couetousnesse hangs vpon one enuie and malice clingeth to another filthie speaches proceed from a third and the fourth is no changling And doth not this make the name of God blasphemed 3. A third sort there are who take themselues farre afore either of the former and perhappes haue some sound grace in their hearts and yet not watching ouer themselues nor giuing their hearts vnto this doctrine remit of their care and diligence and stand not so fast but that by some fearefull fall or other they dishonour at once God his word themselues and their profession who although they can truely say my course is not that of the swearer curser drunkard adulterer nor of such as are altogether profane yet be becomming slauish to some one lust or by slyding into some one vnchristian action they more dishonour God especially if they be of more note then some other men by a thousand othes or periuries Quest. But how shall we so carrie our selues in our profession as the word of God be not euill spoken of Answ. Laie vp these rules of direction 1. Get a good and reuerent heart which may thinke and conceiue highly of the word which offreth thee and putteth thee in possession of so great things and worketh out such things in thee and for thee For that which we loue and admire we will be carefull least by our default it â—eare euill get knowledge conscience and affection to hide it in thy heart which if it magnifie it so will thy speaches and actions also Secondly neuer professe that in word the power of which thou meanest to denie but gird thy loines with the girdle of veritie for then wilt thou hold out an ornament of that thou first professedst Dissimulation is spunne with a fine thread vpon the loome of an hypocriticall heart but the web of it is like the Gentlewomans cobweb lawne which is rather for shew then vse Colours cannot continue nor a grape which onely cutcheth or hangeth on a briar can growe without vnion vnto the naturall vine so will it be with men who make shew of beeing gouerned by Christ and yet meane not to forsake their swearing lying gaming worldlinesse and other their lusts Such as these who are no better then bryars I would aduise to keepe them in the wast and come not within Gods garden which is no place for them nor within the pale of Christian profession for the Lord will not hold them guiltlesse who thus take his name in vaine and the axe and the fire will meete them if they stand in the grounds of this good husbandman Thirdly in euery thing more regard Gods name then thine owne as one that art taught to praie for the hallowing of Gods name before forgiuenesse of thy sinne or thine owne saluation a man carefully auoideth the branding of his name he will redeeme and rescue his name if it be hazzarded with all that he is worth and much more should we doe Gods Fourthly tender thine owne credit not for selfeloue but for the loue of God a good thing it is to keepe the heart cleane but so to stand vpon the cleanesse of the heart as not regarding the fame that goeth vpon him is a great sinne for a good name especially in a professor is a very precious oyntment Fiftly take not all the libertie thou maist but sometimes depart from thy right before thou wilt dishonour the Gospel Christ in this case departed from his right and paid custome so did his Disciples whose blessed example they imitate not who take all their libertie and â—ake in all that carrieth a shew of right and neuer regard what euill will follow of it whereas the heart must make answer here to two questions What is this my right and then will it doe my profession no wrong then may I take all my right and vse my libertie or else I may not Sixtly praie with Dauid Lord let no man be ashamed because of mee What a greefe and cut would it be for thee who hast not laid aside forehead with conscience to heare the Papists triumph because of thee and the Atheists and scoffers because of thee to say oh these be the stamp of professors of gospellers of holy men and brethren Bible-bearers and Church gadders they are all of a straine I will beleeue neuer a one of them all what shall thy pride couetousnesse crueltie loosenesse cast dung in the faces of all Gods children doth not the offence of one of Christs little ones bring woe inough but thou must offend euery one of them oh then very great is the necessitie of that request that none of them be offended because of thee So much of the duties of the younger women Vers. 6. Exhort young men likewise that they
sort were diligent hearers and when the elder saw this yet repented they not to beleeue it verily the younger shall be gathered into heauen before the elder who without timely repentance shall neuer come there Fourthly young men had need call their waies to remembrance that their consciences may haue peace in the testimonie thereof when they are older for the vanities of youth vexe the heart many yeares after Dauid praied against the sinnes of his youth not without a bitter sence and sting of them It was the voice of Ephraim Ier. 31.19 I was ashamed yea confounded because I did beare the reproach of my youth God may now in thy youth suffer thee for want of knowledge and conscience to be senceles of thy most grosse sinnes as Iosephs brethren were but afterwards if thou belongest vnto him he will waken thy conscience and make the thought of them as bitter as euer the practise of them was pleasant when they shall fill thee with trouble of conscience and make thee call great things into question yea bring thee not onely to doubt of thy effectuall calling to grace but almost to despaire of thy saluation especially if thy sinnes of youth by long continuance be grown into customes and can hardly therefore be subdued euen then when thou art conuerted Wouldest thou be fenced now against all these afterclappes Now is the time wherein thou maist preuent such afflictions Nay more thou maist by drawing neere vnto the Lord and bearing his yoke in thy youth laie the foundations of thy comfort in any future affliction during the daies of thy pilgrimage as Iob did the one thirtieth Chapter of whose booke containeth nothing but a gathering vp of himselfe vnto his comforts and hopes through the recalling vnto minde the innocencie and vprightnesse of the former part of his life As Hezekiah also did who when sentence of death had passed from the mouth of God and his Prophet against him had no such hold of comfort elsewhere then in calling to mind the innocencie of his life a testimony that he was in couenant with God and might looke to see the goodnes of the Lord in the land of the liuing Remember Lord how I haue walked before thee in truth and with a perfect heart Now for the helpes furthering this dutie 1. Young men must take notice of that great bundle of follie which is naturally bound vp in their hearts the corruption of that age beeing such as needeth not any occasion without it selfe to cast it downe 2. That the meanes to redresse it is the studie of the Scriptures vnto the rules whereof they must haue regard and not to the examples of men 3. That if they will needs be giuen to imitation then must they imitate not the most but the best of that age such as was young Daniel who in tender yeares was able to vtter knowledge Dan. 1.4 young Samuel who so soone as he is weaned must stand before the Lord 1. Sam. 1. young Iosiah who at eight yeare old walked vprightly 2. King 21. young Timothy who knew the Scriptures of a child yea of Christ himselfe who increased in wisedome as in stature so as at twelue yeares olde he was able to confound the Doctors and great Rabbies of the Iewes 4. That against all the discouragements they shall meete withall from men as that they are too forward soone ripe and young Saints c. they must oppose the Lords good pleasure who requireth firstlings first fruites first borne of man and beast the first moneth yea and first day of that moneth for the celebrating of the passeouer and delighteth in whole and fat offerings not in the lame leane and blind sacrifices which his soule abhorreth for of all the sonnes of men the Lord neuer tooke such pleasure as in such who were sanctified euen from the wombe Some of the learned call men to the timely seruice of God from the allusion of Moses rodde Exod. 3. and Isaies vision cap. 9. both of the almond tree because of all trees that soonest putteth forth her blossomes how sound that collection is I will not stand to enquire onely this is true that such as would be trees of righteousnesse and knowne to be of the Lords planting laden especially in their age with the fruites of the spirit must with the almond tree timely budde and blossome and beare that their whole liues may be a fruitfull course whereby God may be glorified and themselues receiue in the ende a more full consolation The second point in the verse is The manner of teaching young men Exhort young men so 1. Tim. 5.1 Exhort old men as fathers and young men as brethren The scope of the Ministerie is to draw all men to dutie and beeing ordained of God out of his singular loue for the winning of men all the duties of it must be performed in such louing manner as that men may be rather wonne and drawne then forced thervnto yea euen young men who for most part are headlesse and furthest from dutie must by the spirit of meeknesse be restored and reclaimed Doctr. The Pastor is not alwaies to vrge and vse his authoritie but sometimes he must lay it downe and in some cases where he may by the word command he must rather choose to entreate Paul in all his epistles seldome commandeth out of his authoritie although Apostolicall aboue the authoritie of ordinarie ministers but euer almost perswaded entreated out of his loue Thus he dealeth with Philemon for the receiuing of Onesimus Though I haue much libertie to command yet I rather beseech thee ver 8. For might not he haue commanded a Christian to remit an iniurie and receiue a Christian seruant vpon his repentance and yet he besought him so to doe And thus although we want not power to command men vpon their owne perill and so fasten Christian duties vpon them yet we rather entreate men to be reconciled vnto God yea we are to beseech and exhort men in the Lord Iesus that they encrease more and more c. 1. Thess. 4.1 And the Scriptures are so delighted with this manner of teaching by exhortation that the speciall worke of the ministerie is called by this name Act. 13.15 the men of Antioch came to Paul and Barnabas and said If ye haue any word of exhortation say on and yet this word of exhortation was a sermon which they desired to heare preached againe the next Sabbath We heard cap. 1.9 that the Minister must therefore hold fast wholesome doctrine that he may be able to exhort as though this were all he had to doe But here must be great wisedome and circumspection vsed for although the Minister is often to turne his power into prayers and threats into entreaties yet must be beware that he so lay not downe his authoritie as that the word loose any but abide still a word of power to command obseruing wisely to this purpose these two
Moses couer his face with a vaile without the which the children of Israel were not able to behold him signifying vnto vs that they were not able to comprehend those manifold obscure types of the Law till the vaile was remooued which saith the Apostle ver 14. In Christ is now put away In this respect our Sauiour affirmeth that although among them that were borne of women there was not a greater then Iohn who yet in regard of his person was inferiour to sundrie of the Prophets because of them all he was nearest vnto Christ and in his ministerie pointed at him with the finger now exhibited into the world yet the least minister in the kingdome of heauen that is of the new Testament is greater then he For he can preach that the sonne of man is lifted vp dead raised ascended which Iohn could not doe as neere as he was and much lesse Abraham Dauid and the other Prophets who sawe his daie further off Obiect But hereby it seemeth that before Christs appearing the doctrine of the Gospel appeared not Answ. We must consider the Gospel in a double respect 1. As it is a doctrine conteyning a promise of grace freely for the Messiah who was to be the sonne of Abraham and Dauid and thus was it euer in the Church deliuered by God immediatly to Adam after the fall Moses writ also of him and to him giue all the Prophets witnesse 2. As a doctrine propounding free grace in Christ exhibited dead raised c. and thus it appeared not before his owne appearing before which time it was onely a Gospel fore-promised Rom. 1.2 Vse 1. In that the doctrine of the Gospell is such a shining light we may see the miserable estate of such as want the meanes of it who abide in obscuritie and darkenesse euen as those are in the night to whom the sunne is not risen for man naturally perceiueth not the things of God and therefore vnlesse this instrument of the spirit come the spirit himselfe by whom onely we knowe the things giuen vs of God must needes be wanting The which consideration should mooue vs to pittie the estate of such poore creatures who are in a farre more miserable blindnes then the Egyptians in their three dayes darkenes What a lamentable thing is it that a kingdome beeing giuen for going vnto it and men beeing blind of themselues and not able to see one foote of the way cannot get any guides or meanes to helpe them one steppe forward but as blind meâ— desperately runne vpon pikes and swords into pittes and ponds no one recalling them from present death and deadly things Vse 2. Note hence with how little danger we can shut our eyes against such a light as is risen vp vnto vs shall we without blame now liuing as at midday see no more nor so much as those who liued in the dawning shall the light of the sunne be seauen fold greater vnto vs then euer before and yet we stumble and fall as if we were cast into the midnight What a fearefull iudgement hangeth ouer our negligence if vnder our ministerie which exceedeth in glorie we come behind the ordinarie beleeuers of the olde Testament in knowledge faith and fruition of Christ with his graces Is all the pedagogie of the lawe past wherein euen the Prophets and arch-beleeuers so farre as we consider the ordinarie ministration were to vs but as children in their elements Is Christ come crucified raised vp to glorie and so the fulnesse of time come wherein we haue the bodie and substance Oh what a disgrace is it that we should be inferiour to those who obtained but the shadowes what a great condemnation will it be that we who are reserued to such means should sinne against such a light In a misty night to stumble and fall were no such disgrace no such danger but with many Christians to say I am in the light I see my way well enough and yet to come behind not onely the Iewes who walked in a darke light but euen the Gentiles who not onely walked in darkenes but were darkenesse it selfe in the practise of sobrietie iustice mercie chastitie and such like is an heauie condition and yet the condition not of a fewe professed Christians It will be here said but God forbid that we should not receiue this light and walke also in the direction of it and to say the contrarie were to broach a slaunder To which I say that when Christ himselfe preached most of the Iewes were blind still so true it is that many who heare and professe the Gospel yet neuer receiued the light to walke by it Some receive indeede this light superficially vpon themselues as the light of the sunne falling vpon trees and stones it enlighteneth the outside and warmeth the barke a little but peirceth not into the heart and midst of them so the Gospel shineth round about many professors and it may be conformeth some outward actions and set them forward to speake of it and for it at least for a while but it gets not within them nor peirceth their hearts there is no change there the soule nastie corners of them lie vnswept still and so they remaine hypocrites still Others receiue this sunshine no otherwise then the aire receiueth the light of the sunne when the bodie of the sunne is present it enlighteneth the whole aire but the bodie of the sunne departing darkenes succeedeth againe so many heaâ—ers may be affected with the present sound of the word and thinke themselues sufficiently enlightened but the sound beeing gone the former darkenes commeth they heare many things but keepe nothing and so make themselues fit for many stripes Quest. But how shall I knowe whether I receiue this light aright or no Answ. By these notes 1. If thou wilt not attempt any thing without the direction of it no more then thou wouldst thy earthly businesse without the light of the sunne or of a candle A fewe naturall actions a man can doe in the night time as eate drinke sleepe c. but in any matter of weight he will haue light so for workes of darkenes men neede no light nor desire any but for the least worke of grace thou must first call for a light The Apostle wisheth vs to walke as children of light but how shall we doe that the Apostle Iohn telleth vs namely if wee walke in the light and while we haue the light The Israelites might not mooue a foote towards Canaan but by direction of the pillar and the wise men could not goe to Christ without his starre Secondly light is a pleasant thing to the eie saith Salomon and a comfortable thing it is to a poore prisoner to behold the light of the sunne through neuer so small a creuise In like manner is the glad message of the Gospel to the Christian soule that knowes it aright as if vnexpected tydings of a pardon were brought to a malefactor readie
to execution Examine thy soule then are the statutes of the Lord thy delight thy solace thy songs in this time of thy pilgrimage for as the child of God knowes his freedome from all powers of darkenesse so can he not if he be out of beginnings of conuersion and act of temptation but haue sweete comforts in his soule from the sense and feeling of the same Thirdly thou must not onely take direction and comfort but goe on to one thing yet wanting required 2. Cor. 3.18 namely that seeing we behold the glorie of the Lord with open face we must be changed into the same image from glorie to glorie that is seeing by the appearing of grace the vaile is remooued that we may see the face of God clearely now must we by meanes of this knowledge be transformed into his image that image in which we were created must be daily renewed and by degrees further restoared in vs which is the meaning of the Apostle when he saith from glorie to glorie for wheresoeuer this shining light is receiued it not onely illuminateth the mind with knowledge of the truth but by little and little it transformeth the whole man into it selfe Whence the Apostle saith Coloss. 3.10 that the newe man is renewed in knowledge after the image of him that created him and no light else can change the thing enlightened into it selfe Examine then whether thou art not onely inlightened with knowledge and vnderstanding but whether thou art changed by it from an vnbeleeuer and vnrighteous person to a beleeuer fruitfull in the workes of faith whereby thy selfe shinest as a light in the world Now the motiues to prouoke vs thus to entertaine the light are sundrie 1. Consider our businesse is such as requireth light the course of Christianitie is an husbandrie a race a iourney a battel 2. The difficulties dangers and obstacles in these businesses are many and we haue need of light to avoide them 3. The day lasteth not alwaies Ioh. 12.35 yet a little while and the light is with you and let the day once slippe whosoeuer walketh walketh in darkenesse he that worketh worketh the works of darkenes the former knoweth not whether he goeth the latter knoweth not what or how he worketh and let this worke be neuer so ciuill and seemely yea let it be neuer so good in the matter yet is it euill in respect of the worker 4. Those that regard not the light while it abideth iustly either forfeit it and make themselues vnworthie the kingdome or by Gods iust iudgement are hardened by it vnto further euill the God of heauen in his iustice giuing them vp to the god of the world to be blinded to destruction and ruled at his will wherein we might be plentifull in examples 5. What light soeuer can befall a Christian is by meanes of this Art thou in the darkenesse of ignorance and blindnesse this is a meanes of the spirit to enlighten the darke dungeon of thy heart and no other Art thou in the blacke darkenesse of thy sinnes here is a light discouering the remission of thy sinne the imputation of Christs righteousnesse Art thou compassed with the darkenesse of Gods displeasure for sinne this by offring conditions of grace and reconciliation maketh the face of God to shine vpon thee Art thou plunged in the darke deeps of afflictions and miseries hence shineth out the light of comfort mitigation and deliuerance Art thou by temptation laid in the darke graue of vtter darkenes death and damnation in thy owne sense and apprehension here onely seest thou Christ abolishing death by his appearing bringing life and immortalitie vnto light by the Gospel and making thee partaker of the inheritance of the Saints in light Lastly the freedome of this gift to such wretched and vngodly persons strongly perswadeth that we should as freely offer our selues to the light as it freely offereth it selfe vnto vs. The which reason is expresse in the text which saith that this grace offered it selfe and appeared when men sought it not desired it not obtained it not by entreatie or otherwise So Ioh. 3.19 the light is come into the world namely the world not expecting it nor wishing it nay when it shone gloriously vpon them they not acknowledging it and this is not the least motiue to the willing and thankefull entertainement of it Notwithstanding all which reasons what a iust damnation hangeth ouer many mens heads who still loue darknesse rather then light For 1. a number please themselues in their naturall estate find sufficient â—ontent in it and are neuer so merrie as when this light is furthest off the Israelites neuer dance so merrily as before the calfe which themselues set vp So will they spare no cost and paines to compasse their lusts they will part with their goods as the Israelites with their earings they will breake their sleepe to deuiâ—e workes of darknesse on their beâ—â—es yea they will powre out their strength and blood as Baals preists did and part with their liues so soone as let their sweete morsells goe Iudas will not leaue his couetousnesse for all our Sauiours faire warnings neither can all the plagues of God mooue Pharaoh to let the people goe Thus numbers turne from the light who by it should be allured to ameÌ„dment of life 2. Others turne against it and hate it and the candlestickes too which hold it forth vnto them they complaine of the brightnesse of the sunne and of too much preaching they scoffe at it and disgrace it and the bringers of it and these are monsters in nature for all creatures naturally loue light and follow it except hatefull battes and owles and such like all true men loue the light and the day but the theife robbeth in the night the adulterer watcheth the twilight he that is drunk is drunk in the night and Christ concluded against him that hateth the light that he is an euill doer 3. Others are not so malicious against the light but would faine ioyne light and darknesse together they would be professors and goe for good Christians but would not forsake some profits and pleasures of sinne The first thing that euer God did in the creation was the separation of light from darknesse which is the first thing also in regeneration The law condemned all mixtures and halting betweene two and the Gospel teacheth that we are either children of the night or of the day and cannot be both at one time no more then it can be night when the sunne is in the midst of heauen Let professours therefore knowing that the Arke and Dagon will not stand together and that they are either in Goshen or Egypt beware of thrusting this earth betweene this sunne and themselues for such an ecclipse portendeth great ensuing euills 4. Another sort would faine walke in this light but would be loth to be seene in it would haue the vse of it and yet hide it vnder a bushell too and therefore keepe
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
delight to consecrate it as glorious vnto the Lord neither your selfe nor yours obserue it They say they doe as much as they need and they know inough for they loue God aboue all and their neighbour as themselues and for the sabboath what need such strictnesse it was made for man and not man for the sabbath and as for this singing of Psalmes and reading and prayers in priuate houses they must needs say it is too much precisenesse and they cannot away with it and they could neuer see hurt in giuing their seruants and children libertie to goe on the saboath and doe what they list and themselues may with good companie play and passe the time so it be not seruice time on the sunday as well as other daies But take all these pleas out of their mouths and shew particularly that good treasuries would send out better things they draw all to this one conclusion What we cannot be Saints here that is in plaine words they cannot frame themselues to this life of pietie and so are still without all the teaching of grace and pitifull it is to see how many persons that thinke themselues no meane Protestants debarre themselues from the practise of pietie by such ignorant conclusions as these which I would not here haue reckoned but that I know diuerse perhapps of our daily hearers whom grace hath offered to teach otherwise thus tainted Well a fearefull delusion it is to hope for saluation in such a dangerous estate A second sort farre differing from the former are such as haue attained much more knowledge but neuer yet attained this high point of practise to liue godly they can make a shew of godly life and Pharisaicall righteousnesse but all is vnsound within they can with Herod doe many things at Iohns preaching but it is but for a brunt of newfanglednesse they can seeke God but either in affliction or for corne and oyle but after freedome from the one or fruition of the latter let him alone till they need him againe nay more they can be zealous for good and quickly enflamed but it is as fire in straw a blase and away they can reprooue others for sinne but can abide no reproofe themselues they can reioyce in the word and be rauished but as a man with sweete odours in the Apothecaries shoppe but he carrieth none out with him or as one is delighted with the sweet smell of hearbs so long as he is in the garden but hath no vnderstanding or diligence to gather of euery kind some to carie with him that so he might haue the benefit of the garden when he is a great way from it They can further attaine to many good things as to delight in good mens fellowship so did Iudas in Christs communion gather from them many common graces of vnderstanding speach abilitie to pray teach comfort exhort but all to their owne hurt for either they hide these talents in napkins not vsing them at all or in vsing them without humilitie abuse them yea not seldome making them bolder to offend God and more careles of duties vnto men by meanes of such gifts then if they had them not but here is yet no teaching of grace and better had it bin such had neuer knowne the way of truth then thus to depart from the way of righteousnesse A third sort there are who many of them I doubt not are the Lords and haue a desire in truth and for the most part to walke before him as beseemeth them and yet whose liues are not so acquainted with such a course of Christianitie but that oftentimes by corruptions not well watched against they breake out to scandalls and reproaches of the Gospell and in these some of them lie longer as when professors can liue inordinately not attending vpon their lawefull calling but let themselues loose where God hath tyed them becomming either busie bodies or companions or perhaps worse which falls may for a time befall those which are the Lords but yet grace hath not taught them so much as they make account of and time will trie whether any thing at all in truth or no. And other Christians who in their worshippe of God are often cold and dead hearted and in their dealings can be inferiour to some ciuill men can nourish contentions and heart burnings misdeeme and misreport others now then idle in their talke or worse vnprofitable in their liues can bolster vp their friends children and seruants in things worthie punishment as Eli did are not so frequent in watching the wayes of God with him nor the wayes of his own heart such I say may be schollers in this schoole and Christians but they haue forgotten their rules and had neede hasten their repentance that grace may nor order a great part but their whole liues to a godly conuersation Let all of vs therefore learne that precept 1. Tim. 4.7 to exercise our selues to godlinesse Reasons 1. Godlinesse hath the promise of this life and that to come a godly man hath title to all good blessings which heauen and earth can affoard 2. Godlines is the greatest gaine the best gaine whosoeuer would gaine more then ordinarie men let him become godly many men are crossed and miscarrie in their outward estate because they are vngodly persons without the promise and the blessing 3. Seeing all these things shall be dissolued what manner of men ought â—e to be in all godly conuersation 2. Pet. 3.3 when we shall appeare before the great iudge of all the world nothing but godlynes shall be able to bestead vs. In this present world 1. Note that godlinesse must not so lie hid in the heart but it must appeare in the eyes of the world neither must it be neglected till death but exercised in this present world a point the more needefull to be propounded in that euerie man naturally wisheth with Balaam to die well and godly but forget the practise of pietie in their life time we see the most men would be put in minde of God at their death and send for the minister when the Physitian hath left them hopeles of life yea albeit they haue forgotten the almightie and neglected acquaintance with him all their dayes yet at the finishing of them they would seeme to seeke vnto him But it is most righteous with God that an vngodly life be finished with a proportionall death whatsoeuer it seemeth to be and therefore it is a safe rule worthie our remembrance that whatsoeuer wee would be found doing on our dying day to be doing it euerie day while we liue 2. Note hence that it is a most deceitfull and desperate argument thus to conclude If I be ordained to saluation let me neuer pray neuer serue God and doe what I will I shall be saued and on the contrarie and hence to cast off all the care of godlinesse for this openly proclaimeth want of grace which directeth men to the meanes and leadeth them the way of
And we haue neede of patience to enioy the promises Abraham himselfe enioyed not the promise till he had waited patiently Heb. 6.15 we shall deceiue our selues if we looke to be wrapt into heauen as Enoch and Elias were seeing the promises of life goe with exception of the crosse which will trie our patience We knowe there is a time promised we may neither prescribe it nor if we beleeue make hast but as the husbandman patiently expecteth the fruites of the earth much more should we possesse our soules in patience to reape our fruites and haruest in heauen The third qualitie is a sighing and longing after the thing hoped for the heart that waiteth for such things hath both a griefe for the absence and a groaning desire after the presence and possession of them Rom. 8.23 We sigh in our selues waiting for the adoption euen the redemption of our bodie To this purpose saith Salomon that hope deferred paineth the heart Thus should we be sicke of loue and neuer finde our selues well and at ease in any thing below neuer thinke our selues happie in things present which are indeed but prison-ioyes in comparison of the ioyes of heauen but as crazed persons be euer complaining and wishing Oh who shall deliuer mee from this bodie of death Now who seeth not that this qualitie includeth an earnest loue of Iesus Christ whome we therefore waite for because wee loue him whence the Apostle Paul fitly knitteth these two together 2. Thess. 3.5 The Lord guide your hearts to the loue of God and the waiting for of Christ concluding thence that we cannot waite on the Lord Iesus Christ vnlesse we first loue him The fourth qualitie is a reioycing in that our hopes shal certenly come Rom. 5.2 we reioyce vnder the hope of the glorie of God that is that we shall partake one day of his glorie Excellent is that place in 1. Pet. 1.8 whome we haue not seene and yet we loue him and beleeue in him and reioyce with ioy vnspeakeable and glorious receiuing the ende of faith which is saluation And surely if Abraham the father of our faith reioyced to see the day of Christs humilitie so farre off euen 2000. yeares how ought we his beleeuing children reioyce to see the day of his and our own glorie approaching so neere that now is euen the last minute of the last houre how should we reioyce in that the time of refreshing and restoaring all things is come and if we be spouses of this bridegroome wee cannot but as we are exhorted reioyce in that the marriage of the lambe is come and the day of our owne coronation with an incorruptible crowne of glorie The third thing to trie the soundnesse of this expectation is by the effects of it and these be fowre 1. It purifieth and purgeth the heart and life whosoeuer hath this hope purgeth himselfe for he that waiteth for Christ wayteth for this ende to be like him and therefore conformeth himselfe daily vnto his similitude and becommeth pure as he is pure the which puritie howsoeuer it bee esteemed of in the world whosoeuer profiteth not in he cannot hope nor waite for Christ. If a man after the tearme of a fewe yeares hope for a large reuenue he cannot nor will not in the meane time take the way to cut off all his hopes but rather make wayes for the accomplishment and preuent whatsoeuer would come betweene him and them It is true that the blood of Christ purgeth vs from all sinne by satisfying for it and meritting the spirit of sanctification for beleeuers but yet we must purge our selues by manifesting that we receiue not this grace in vaine nor neglect the meanes wherein we are to testifie our thankefulnesse which is by striuing against iniquitie The Scripture noteth him to be an euill seruant that saith he wayteth for his masters comming and yet he beateth his fellowe seruants and sitteth downe with drunkards such hopes as these ende in vaine perswasion when presumption and vngrounded confidence confoundeth the person that giueth them harbor Dost thou hope then to be like Christ when he appeareth thou must then resemble him in this life beeing in thy measure pure holy innocent meeke louing and obedient professe hope without this conformitie vnto Christ it is but a pretence all is vnsound and deceitfull 2. It not onely freeth from sinne but frameth to obedience both cherefull and constant whereof we haue a pregnant example in Christ himselfe whom we are commanded to looke at for imitation who for the ioy that was set before him endured the crosse and despised the shame So also are the Saints in their measure looking to the ioy before them invincible both in labours and sufferings hope worketh the will it setteth the hands and holdeth them to worke it putteth a difference betweene the workes of Christians and ciuill men they attempt Christian duties that their master may finde them well doing and hold out also in well doing but these vndertake sightly duties but in some by-respect or other and wanting this hope are off and on especially in difficulties they giue vp all whereas the Christian who hath the recompence of reward in his eye can esteeme with Moses the rebuke of Christ great riches 3. This hope taketh off our fierie edge and heat of affections from the world and setteth them aboue it fixeth the eie vpon things within the vaile the glory of which dimme and obscure all the glorie of the world it causeth refusall of the pleasures of sinne for a season it maketh treasures of Egypt seeme small yea vile in a mans eie comparatiuely the expectation of this resurrection maketh the mocks and contempts of the world to be contemned yea sentences of death nay executions lightly esteemed of this hope hath carried martyrs through fires feares lyons dens teeth and a thousand kinds of death through all which they hastened to the fruition of the thing hoped for in which onely they looked for securitie and contentment 4. It beeing the daughter of faith waeeth not wearie but still vseth the best meanes for the obtaining the thing hoped It is importunate with God by prayer for the comming of Christ and as Iacob wrastleth with God when it hath nothing but it selfe to sustaine faith yea and preuaileth with the Cananitish woman after many repulses they that haue this hope pray for all the meanes which hasten this comming for the free passage of the Gospel the peace of Ierusalem the puritie of do-doctrine which themselues loue and beleeue and propagate vnto others by word and example that so farre as lyeth in them the number may be euerie way accomplished And further they greiue and sorrowe when any of these are hindered when the state of the ministerie and ministers is destitute and distressed when the light and life of professors is obscured and darkened when errors are broached maintained and receiued for these are things comming betweene them and their hopes and
nor concealed thy mercie and truth And surely whosoeuer hath his heart filled with God and sence of his goodnesse cannot not onely himselfe but reuerently speake of him but also bring others to a feeling and loue of him such a one I say cannot but bring men to confesse the Lord and make his workes known vnto the sonnes of men Vse 1. Which condemneth all the trifling vse of the name of God and Christ the which no man shall guiltlessely lift vp in vaine whether in a vaine matter or in a vaine manner for it is not said that he that taketh it vp malitiously or falsely or blasphemously but vainely shall not be guiltlesse and much lesse these other 2. Euen many of our selues are iustly reprooued who seldome or neuer haue broken out into the prayses of Gods power loue iustice c. or Christs greatnesse grace or saluation by him the law of grace is not vnder our lippes and therefore our hearts â—ndite not such good matters as these dumb spirits seeme to possesse men and hold their tongues from speaking of God and good things and when they speake it is without sence or feeling without reuerence and grace in their hearts or for fashion least they shouâ—d seeme to be that which often they are indeed meere Atheists without any true tast and feeling of God 3. This doctrine occasioneth vs to resolue neuer hereafter to take the name of God or Christ vp into our mouthes but when either our owne hearts glorifie and reuerence him or else to stirre vp our selues or others to take benefit by the same 4. In the reading of these titles in the Scriptures labour to obserue and draw out the speciall vse either concerning God or our selues which the place aymeth at and so in the conscionable reading of them we shall come to a conscionable speaking of them as this Apostolicall example enioyneth vs. Vers. 14. Who gaue himselfe for vs that he might redeeme vs from all iniquitie and purge vs to be a peculiar people vnto himselfe zealous of good workes In this verse our Apostle vseth another forceable argument to vrge the deniall of vnrighteousnesse and practise of the former vertues of sobrietie iustice and pietie for the Gospel not onely teacheth these things which while we professe it we must adorne but also if we looke for any benefit by the death of Christ we may not like â—iuen vessells let this doctrine slip for to what other end did Christ so willingly giue himselfe to death for beleeuers in his name but that they should reape the double fruit of it mentioned in the verse First redemption from sinne and secondly sanctification the which 1. inwardly purgeth beleeuers to become the Lords owne peculiar 2. causeth them outwardly to shine out in the zealous practise of good workes Well knew our Apostle how close sinne sitteth vnto vs and how heauie our frailtie is vnto that which is good in Gods eyes and therefore whereas if we were wise to doe well one word were inough he forceth and presseth vs with diuerse arguments and those so waightie as euen in mans iudgement and much more in Gods he is iudged vnworthy of life that shall despise them For suppose there be such gracelesse men as by the appearing of grace cannot be mooued or will not he be taught when he heareth that the Sonne of God himselfe came downe from heauen to deliuer the blessed doctrine of saluation vnto his Church let such see rather then heare an argument more weightie let them cast their eye vpon the death of Christ who willingly suffered such torments as are vnconceiueable and all to abolish sinne and raise sinners out of their graues of sinne and death vnto the life of grace and glorie And though some may be found so gracelesse as they will haue nothing to doe with this reaching of grace yet seeing none is so desperately gone as to refuse his part in the death of Christ let this be a motiue vnto such as with whome any thing in the world can preuaile to the timely taking vp the practise of the former precepts of which we haue spoken at large In speaking of this argument seeing the Apostle hath cast it into so excellent an order to our hands we will accordingly followe the branches laid downe and they are two First the fact of Christ who gaue himselfe for vs secondly the fruits of it which are two 1. redemption that he might redeeme vs 2. sanctification and purge vs to be a peculiar people c. The meaning of the particulars we will giue as we come vnto them In the former part of the verse containing the fact of Christ are three points to be noted 1. the giuer who 2. the gift gaue himselfe including all that passion to which he gaue himselfe 3. the persons for whom for vs. First the giuer is noted in the words immediately going before to be Iesus Christ our Sauiour Obiect But God the Father gaue Christ for vs and therefore he gaue not himselfe Ans. God the Father gaue his Sonne and Christ the Sonne gaue himselfe by one and the selfe same will and one ioynt and inseparable operation of them both together with the holy Ghost Ioh. 5.19 whatsoeuer the Father doth that same doth the Sonne Obiect But Iudas the Iewes and Pilate gaue Christ for vs to passion and therefore not himselfe Answ. They did indeede concurre in the same action with the Father and the Sonne but in a farre diuerse manner and ende they in malice but these in admirable loue they not for vs but Pilate for feare Iudas for couetousnesse the Iewes to please their Priests and rulers but these gaue him for vs and for our saluation neither had any of them any power to haue giuen Christ to the least part of passion if it had not beene giuen them of the Father and of himselfe who had power to lay downe his life and none could take it from him Secondly but the gift will better manifest the giuer he gaue himselfe the which that we may the better vnderstand we must withall consider vnto what Christ gaue himselfe for so the consequent fruits shall be better discouered and that I say in one word was vnto passion The which passion must not be restrained to the time of his death but extended vnto the whole course of his life as namely the laying downe of his maiestie and glorie wherein he was equall vnto his father to become man and beeing man whereas he might haue vsed heauenly qualities of soule and bodie his mind free from sorrowe feare greife his bodie from hunger thirst wearines c. and at least haue beene like Adam before his fall yet he tooke our nature subiect to all infirmities since the fall only sinne excepted hence was it that he was borne in a stable laid in a manger of poore parents that had but a paire of turtles to bring for his redemption brought vp by the labour of his
torments of hell namely the endles wrath of his father vnder which his Church had otherwise beene subdued for all eternitie So as for the time the Sonne of God and Lord of all was deiected vnder all creatures and held vnder the most accursed death that euer was seeing the sinnes of all his bodie lay most heauily vpon him vnto both which branches of his obedience if you adde the voluntarinesse and freedome of both the whole will appeare most perfectly meritorious to which purpose because nothing can merit to which any man is bound the Scripture saith that he paid that which he neuer tooke and so was not bound to any such paiment Doctr. 1. Seeing Christ must giue himselfe to redeeme vs it implyeth a wonderful bondage and tyrannie of sinne ouer vs before that Christ wrought our libertie Hence doth the Scripture speake of regenerate persons as seruants of sinne seruants of vnrighteousnesse seruants of corruption we read also of the wages of sinne of the hire of vnrighteousnesse which Balaam loued of beeing sold vnder sinne and of wicked men selling themselues to worke wickednesse as Ahab and others which is nothing else but a voluntarie putting of a mans selfe vnder the will and power of sinne and thus he that committeth sinne that is giueth himselfe vnto it is the seruant of sinne To this purpose also we heare the Apostle often speaking of the raigne and dominion of sinne in the mortal bodie and of the lawe of sinne in the members rebelling against the law of the mind and of the lawe of euill which is euer present with the best But who is it that feeleth not within himselfe the wofull fruites of this captiuitie how are we bound hand and foote in chaines of darkenesse further then the sonne by setting vs free hath enlarged vs how are wee stript starke naked of our cloathes of innocencie and holynesse further then we are wrapped in the garment of this our elder brothers righteousnesse how seruill are we and at the becke of euerie sinne euerie temptation euery lust and suggestion further then the sonne hath rescued vs out of the hands of such hard Lords who seeth not this tyrant thrusting himselfe by force or fraude into his best holds so to shoulder out the right owners who perceiueth not this tyrant seeking himselfe onely and careth not for blood and murther but raigneth vnto dâ—â—th in so many as he hath subdued who findeth not this tyrant ouerturning all lawes and constitutions and making his owne will his onely lawe to the which whosoeuer are subiected what slauerie can be compared to theirs If we consider the Iewes oppression in Egypt for 400. yeares together euen when their taskes were most encreased If the vnmercifull intreatie of them in Babylon when strange Lords had rule ouer them 70. yeares If the cruell and bloodie persecution of Antiochus of which Daniel prophesied that before it neuer was the like nor should be after it If the miserie of the Turkish gally slaues yet is there no miserie no bondage to this For there the enemie was externall here within a mans breast and bowels there the losse was outward of goods lands libertie or life but here of Gods image his fauour the soule life eternall there might they in time looke to change their Master or to flie or with the ende of their liues at the least to ende their miserie but here no man can flie except he can flie from himselfe nor ende by death but beginne rather his bondage in comparison of what it was before And whereas there is no other bondage wherein a man cannot at least wish his freedome here men will not beleeue they are in such snares but reioyce in them and are neuer so merrie as when they are strengthning their bonds vpon themselues of which thraldome if we would more distinctly conceiue in one word thus it is Originall sinne inthralls vs to actuall preceding actuall sinnes to consequent as iust punishments of the former present sinnes are presidents to other men and so we are intangled not onely with our owne but other mens transgressions also By all these we are liable to death both temporall and eternall which entred into the world by sinne hence commeth the torment and sting of a guiltie conscience hence is the sinner haunted with the horror of Gods dreadfull iudgement and the best fruit of the best mens sinnes is shame and sorrowe euen where God raiseth vp to repentance Vse 1. Note hence the miserable estate of such men as are out of Christ in whom sinne yet raigneth for these are chained in ignorance rebellion contempt of God and his word are snared with manifold lusts bound hand and foote alreadie and nothing remaineth but the casting of them into the fire for they are yet in their sinnes which one word sinne saith Luther comprehendeth Gods euerlasting wrath and the whole kingdome of the deuill And yet examples there be in the world of such who by all Gods arrowes and plagues sent against them cannot come to see their miserable bondage to and by sinne the which if it made Paul who was in Christ an auncient beleeuer to crie out Oh miserable man who shall deliuer me from this bodie of death what cause haue such to exclame vpon themselues as most wretched whose bonds are not loosed as Pauls but binding them euerie day surelier then other ouer to destruction Vse 2. Seeing by sinne we put our selues vnder such slauerie as both it selfe and Satan plaie the tyrants ouer vs we must take that counsell Let not sinne raigne in your mortall bodie but daily seeke and striue to expell the tyrant and if that will not be done aime at the weakning of his forces obseruing these directions 1. Take from him his most dangerous weapons by subduing thy owne corruptions which are his Sampsons locks wherein his greatest strength lyeth 2. Banish all his freinds abetters alliance as all appearance of euill and occasions such wicked companie counsell idlenesse c. which are sinnes supporters 3. Preuent the wiles and policies of this tyrant for he is of a serpentine creeping and insinuatiue nature sinne hath many fetches for it owne fortification as false ioyes false feares false pleasures false profits by these meanes if we take not great heed it will come within vs and we shall be too weake to close with it If the Apostle Paul confesse that sin seduced him how had we weaklings need to furnish our selues with serpentine wisedome against the deceitfulnesse of sinne 4. Neuer offer conditions of peace with him be not content that he haue a little roome in thy heart as many because they cannot be without sinne make small matters of such grosse sinnes as the spirit will not dwell with and they conteÌ„tedly forbeare to disease theÌ„ but arme thee against the beginnings stoppe the occasions and passages But if for want of watchfulnesse he haue made some entrance and encroched on thee stay
adultresse goe and sinne no more so the vse that we should make of his redemption is to cease from euill and depart from iniquitie least a worse thing befall and our ende be worse then our beginning And here is it not to be omitted how the Popish doctrine is in this point an vtter enemie to this redemption purchased by Christ not onely in magnifying their owne merits but in extenuating sinne so as men cannot come to a serious sense and hatred of the same for many sinnes are small and scarce sinnes many are veniall and there is no danger in them originall sinne which is the mother sinne of all is no sinne at all in the regenerate They turne many of the commandements into counsels which men may giue eare vnto for conuenience sake but not of necessitie and in doing these they doe more then the lawe bindeth them vnto By all which dreames of their owne braines as by thicke clouds of darkenes they obscure the brightnesse of this our sunne of righteousnesse and lessen the merit of his sufferings For if so many sinnes are in their owne nature so veniall Christ might haue spared much of his paines and if they were so slight as they make many the Christian might forbeare much of that watchfulnesse against them vnto which we are so often exhorted by the Apostle 4. Hence also is ministred no small consolation to the faithfull for if Christ haue redemed vs from all iniquitie who can lay any thing to our charge seeing Christ hath iustified who can condemne Let Satan now obiect the greatnesse of our debt our owne insufficiencie and weake estate to discharge we may plead that we neede not greatly distract our thoughts to procure any satisfaction besids that which is made on Christs part and accepted on Gods part for vs but all that euer we can make in way of thankefulnesse we acknowledge our selues bound vnto Let the blinded Papist who teacheth that he can satisfie the whole law of God and yet reuerseth it with the same breath when he saith pro huiâ—â— vitae statu worke to satisfie we will to testifie our thankefulnes in that we are freed from so great bondage And purge vs to be a peculiar people vnto himselfe Christ by his death purgeth vs two wayes 1. By obtaining our reremission of sinnes and absoluing vs both from the guilt and punishment of them and this is the iustification of a sinner before God which he effected once and absolutely vpon the crosse of which we haue spoken in the words immediately foregoing the latter way is by freeing vs from the filth and contagion of sinne and this is the sanctification of a sinner and is not done at once but is daily while we liue in this world arising to further perfection and of this purging our Apostle now speaketh the which he affirmeth to be a fruit of the death of Christ as well as the former From the right conceiuing of which those places may not hinder vs where our sanctification may seeme to take an other rise as where the Holy Ghost is called that cleane water whereby we are washed Ezech. 36.25 I will powre cleane water vpon you and yee shall be washed from your filthinesse and from your idols for it is the Lord Iesus who by the power of his eternall spirit offereth his blood as the materiall and meriting cause of our cleansing without which diuine and effectuall power of the holy spirit the flesh had profited nothing 2. Where we meet with such places which ascribe it someâ—ime to the word as Christ to his disciples ye are all cleane by the word which I haue spoken vnto you sometimes to the Sacraments Act. 22.16 Be baptised and wash away thy sins and sometime to faith Act. 15.9 he purified their hearts by faith all these speaches conspiâ—e together in this same truth rightly apprehended For Christ is the onely agent in our sanctification in and by all these he giueth faith and sanctifieth by it as by an internall meane and instrument whereby we receiue our cleansing he sendeth Ministers with his word and sanctifieth by it as by an externall meane wherein sanctification is offered and with his Sacraments that by them as an other outward meanes that inward sanctification might be represented and sealed Thus Dauid prayeth Purge me with byssope that is wash away my sinne with the blood of thy Sonne which is shadowed in these legall sprinklings made with byssope and thus are diuerse other Sacramentall speeches to be vnderstood Doctr. Redemption and sanctification are inseparable companions none is redeemed who is not purged the blood of Christ hath this double effect in whomsoeuer it is effectuall to saluation for hee is made to such of God righteousnesse and sanctification In the lawe we reade of lauers as well as of altars yea and of the brasen sea In the Gospel we reade not onely of blood but of water streaming out of the side of Christ and that his sweate in his agonie was water and blood The blood signifiyng the perfect expiation of the sinnes of his Church and the water the daily washing and purging of it from the remainders of her corruption So the Apostle ioyneth these two together Ephe. 5.26 he gaue himselfe for his Church that is his life and blood and purged it with water through the word and it is cleare that the Apostle Iohn expresseth both these benefits obtained by Christ namely perfect satisfaction for sinne and sanctification from sinne when he saith that this is he that came both by water and by blood and as here it is said that Christ gaue himselfe to redeeme and purge so elsewhere in expresse tearmes to sanctifie his Church Eph. 5.27 Vse 1. In that the death of Christ serueth for our continuall cleansing while we liue in this world we are to take notice and acknowledgement of much filthinesse and vncleannes euen in the best it is no slight soyle or staine that hath fouled our natures which will easily be blowne or brusht off for it sticketh neerer vs then our skinnes that the verie power of Christs death it selfe doth not wholly destroy it while we liue but we haue cause to crie ouâ— with the leper in the lawe I am vncleane I am vncleane nay the godly see what blackamoores they are and how hardly they change their skins and what leopards they are hardly parting with their spots And this made the Apostle take such paines that he might attaine this fruit of Christs death and resurrection after he had beene long able to maintaine his iustification against all challenges and say who shall lay any thing to the charge of Gods elect and what shal separate vs from the loue of God well knewe he how fast this vncleannes cleaueth vnto our natures Heb. 12.1 And this challengeth a number of monsters of men whose hearts beeing gulfes and seas of iniquitie yea the common draines and sinks of all filthinesse
blood of Christ by often meditating and applying vnto himselfe his death and merits which are the onely purging â—ire and fullers sope without which although he take much sope and nitre yet can he not be purged this is the onely fountaine opened to the house of Dauid for sinne and vncleannesse this is the onely lauer of the Church 2. He laboureth in the encrease and strengthning of his faith which as an hand apprehending the former purifieth the heart 3. He diligently and reuerently frequenteth the word and Sacraments as the outward meanes appointed by God for the effecting and encreasing of sanctification 4. When he heareth Christ say If I wash thee not thou hast no part in mee he reuerently falleth downe at his feete in feruent prayer Lord not my feete only but my hands and my head wash mee throughly euen from toppe to toe Thus he knowes he can onely become cleane and by these same meanes he seeth he can only be kept cleane he dare not neglect these meanes as the foule monsters of the world that had rather be wallowing in the dung of the earth and bathing themselues in their dirtie and sinnefull sports and delights then frequent the places where these pure waters streame in most pleasant abundance but their cards dice bowles boules vnprofitable companie idle solitarines which as so many draynes carie with them all vncleannes the which they powre on the heads of wicked men with full buckets chaine them with chaines of darknes that they cannot so much as desire these cleane waters which the spirit powreth on those which thirst after them The second point is the motiues to become purged and to labour in sanctification 1. Because hereby wee resemble the Lord himselfe by which reason we are often in the Scripture mooued to the study of holines Leu. 19.2 and hence we become deare vnto God when he spieth his owne image vpon vs for euen naturall fathers loue their children best who are likest vnto them 2. Hereby we are not only conformable to his image but to his will for this is the will of God that euery man know to possesse his vessell in holinesse and in honour 1. Thess. 4.3 3. Hereby we distinguish our selues from the profane Esaus of the world whereas by nature we are as foule as they 4. We attaine to the end of our redemption and haue an argument that Christs death is effectuall to vs because we see the power of the deuil and sinne destroied in vs. 5. All legall purifications are resolued into nothing but euangelicall sanctimonie which may not be neglected vnlesse we will come behind those who were directed by shadows types whereas we haue the truth substance 6. Without puritie of heart and life no man shall see God Blessed and holy are they that haue part in the first resurrection the second death shall not hurt such for only those that are slaine by the first death are hurt by the second and the second resurrection only profiteth those that haue part in the first Without shall be dogges and whatsoeuer is filthy and vncleane and know we not that the vnrighteous shall not inherit the kingdome of God 1. Cor. 6.9 What meane men then to feare least they should be too pure and too holy and to reproach others as beeing so What a fearefull delusion is it for men to flatter themselues as most doe that there need no such strictnes or precisenes but to come to Church and receiue Sacraments according to law and do as other men do and sometimes as their leysure suffers to read or pray alone and heare a sermon extraordinarie But alas what will it profit a man to be a sundaies Saint and a work-daies Deuil Or what great good can good moods do are we not exhorted to the following of holines to cleanse our selues from all filthines of soule and bodie to an heauenly conuersation to haue no fellowship nor touch any vncleane thing On the other side are we not vrged to continuall prayer In all things to be thankfull to meditate day and night in the law of the Lord to make the word our marke to aime at and in all things with full purpose of heart to cleaue fast vnto the Lord And now dare any flesh except and say but if I shall doe thus it is more then need and I should become too precise and too pure and so are they that do so we serue a God of pure eyes that will not be thus dallied withall To be a peculiar people vnto himselfe In these words is set down one end why Christ vnderwent such paines not only to iustifie but also to sanctifie his Church namely that it might become impropriate vnto himselfe and applied vnto his owne best purposes For as vncleane vessels can neuer be vsed vnto any good purpose vntill they be washed and sweetned no more can sinnefull men euer become vessells of honour reserued vnto the Lords owne vse before they be washed by the blood of Christ and those pure waters of the spirit before mentioned The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth something on which a man for some excellencie in it setteth his affection more then other and therefore layeth it vp and reserueth for some speciall vse and purpose and will not at any hand part with it as if a man should laie vp some bright and bewtifull peeces of gold which he will not suffer to see the sunne as we say or be brought out scarce in extreame necessitie Thus although all the earth be the Lords who beeing the God of nature and grace hath all power and libertie to conferre where he pleaseth grace aboue nature yet his good pleasure was to choose Israel to be his cheefe treasure aboue all people and an holy nation that vnto them he might shew his wisedome and glorie and his loue and mercie vpon them But that was but a type the thing it selfe is specially apparant in the Church of the new Testament euen the true Church of God in all ages since vnto which all those titles iustly belong which Peter giueth to the beleeuing dispersed Iewes A royall prâ—â—sthood a chosen generation an holy nation and a peculiar people Now the Church may be said to be a peculiar people by the Church vnderstanding the true and essentiall members of the Church 1. Because beleeuers are the most precious of men euen the most noble persons of the earth descended of the blood of Christ in which regard they are the dearest of men and nearer vnto God because more noble then the rest Thus Salomon describeth the Church as though it were a stately court where are none but of the blood royall Kings Queenes Lords and Ladies and hence are beleeuers called sonnes of God brethren of Christ and heyers vnto the crowne of heauen Secondly In regard of God they are a peculiar people distinct from others by his grace of election by which they are chosen
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
is the danger of this sinne which cannot but attend it vnlesse we conceiue no danger in breaking such expresse commandements as we haue Leu. 19.16 Thou shalt not goe about with tales among thy people and Iam. 4.11 speake not euill one of an other brethren for this saith he is not onely to breake but condemne the lawe that is as not sufficient or worthy to guide him in all the particulars of his life The defence of many a man is I speake nothing but truth and so long I may speake it But if that thou speakest be a tale true or false as it is if without a calling thou playest the pedlar and settest to sale the name of thy brother these commandements cast and condemne thee Others thinke it is a fault indeede but not so great a fault to speake the thing we knowe by an other but looke vpon it not as it may seeme in thine eie but in the penaltie the Scripture hath set vpon it Psal. 15.3 it hindereth the entrance into the holy mountaine of God and 1. Cor. 6.10 raylers and reuilers shall not enter into the kingdome of heauen and therefore it is no such small matter as many take it for Others reply what are words but winde and God is not so strait-laced if a man should goe to hell foâ— euerie word who shall come to heauen This indeede is an auncient â—aturall conceit that outward profession and ceremonie will carrie a man to heauen although in the particulars of the life the power of godlinesse be neuer expressed But marke how the Lord answereth such vaine conceits Psal. 50.19 20. Thou giuest thy mouth to euill and speakest against thy mothers sonnes these things thou doest and I held my tongue and thou thoughtest me like thy selfe But I will reprooue thee c. God hath his time then to call vpon old reckonings and then thou shalt not thinke words winde but knowe to thy cost that life and death was in the power of thy tongue Others yet see no such danger or if any be it is farre off But this sinne beside the iust hire of it hereafter carrieth a secret plague with it for the present for look as thou dealest with an other mans name so shal thine be dealt with and with what measure thou meatest to others shall men measure to thee againe But I must speake my minde and then I haue done no thou hast done thy speech but thy speech hath not done with thee thou maist as well say hauing stabbed a man to the heart I gaue him but a blowe and I had done but the blow hath not done with thee thou must before the iudge for all that and then see if that plea wil hold Let professors therefore humble themselues for this sinne which is so dangerous and so common as that it is the english of our tables of our beds of our publike and priuate meetings to rippe vp this or that olde slippe or iniurie done by an other the deuill doth so sit in the lippes of a number of men that no other talke can proceede from them but such as is like arrowes to wound those that are farre off or hammers to knock him in the head to whom such tales are told or swords wounding his owne soule to the death Beware also for time to come of the subtilties of Satan who that he may not appeare an accuser or a deuill as he is or so blacke as he is hath taught his nouices in this art to vse diuerse prefaces as it were to get attention by and then is the sinne most dangerous and hath most Satanicall subtiltie in it Sometime yee shall haue some that will beginne with the praise of the partie he telleth a tale of he is an honest man one that I haue cause to loue well and one of verie good parts c. and yet thus will he wound an honest man he spareth not his friend but as a flie followes his sores Sometimes the talebearer beginneth with the profession of friendship to the partie to whome hee would vent some mischeife and insert some seeming care of the others credit you are my friend and let it be spoken betweene vs and goe no further tell none that I told you But would he haue a word against his neighbour die with an other and cannot let it die with himselfe or would he shut another mans mouth euen in opening it he hath also his friend to communicate it vnto and so it goes from hand to hand fretting secretly like a cankâ—r Sometimes againe we shal heare slanders breathed out in a certaine commiseration as taking pitie of such a one that as Salomon saith the words of the talebearer are like the words of the wounded that is are lamentably vttered but yet they go downe into the bowels they giue a deadly stroke and hurt him worse then he was before Many will say it is great pitie of the man I speake it with griefe but the series and tenor of the speach sheweth it a merciles pitie These speaches are farre off from saluing vp the matter or licensing thee to speake thy pleasure nay commonly they argue a bad cause and a guiltie conscience accusing for that euill from which yet thou desistest not and whatsoeuer thou maist premit for pretence or defence of thy course thou cariest thy selfe liker those vermines which rise and feede of venome excrement and poyson then a Christian who wert thou possessed with Christian loue thou couldst not reioyce in euill 1. Cor. 13.6 Loue reioyceth not in euill but reioyceth in the truth The third thing to be considered is the meanes to auoid this sinne of euill speaking which may be reduced to fiue rules First looke to thine heart for if it beeing the fountaine be corrupted the issues and streames cannot but be bitter and if thou giuest thy selfe leaue to thinke euill of any man as accounting the thought free thou canst not but one time or other vtter it Purge well thine heart therefore 1. of pride which maketh a man speake disdainfully of those who want the things which themselues seeme to haue and liberally take vp any language if he can make the detraction of another a ladder for himselfe to climbe vpon 2. Of enuie which greeuing at the graces and good things in another seeketh to darken them as Satan enuying Iobs prosperitie said hee serueth not God for nought 3. Of flatterie which for fauour or reward will tune the tongue to any eare Of anger and displeasure mallice we say neuer spake well but there lyeth a secret grudge of reuenge hid in it which quickly setteth the armes on worke in the strong and the tongue in the weake Banish betimes these nurces and midwiues of this mischeefe and contrarily get into thy heart the loue of God and of thy brethren which will not hastily discouer but carefully hide and couer euen a multitude of trespasses and sinnes Excellent to this purpose is that
better by it we must be led to loue him more for his goodnesse and a shame it were that this bountifulnesse of God should not lead vs vnto repentance Besides none are partakers of it but such as being borrowers become seruants vnto the lender for although the Lord be boundlesse in all bountifulnes yet is he not so regardles in conferring it as that he looketh not for answer of loue for loue and if he be kinde to the vnkind what is it else but the heaping of coales on the heads of those who are in fitting to destruction for any man then thus to reason God is full of goodnesse and abundant in mercie and therefore I will doe as I list it is the abusing of his patience and the treasuring of wrath against the day of wrath Let such knowe that as with the vpright he will be vpright to bring on them all his promised goodnes so with the froward he wil deale as frowardly and that there is not a more seuere plague abiding the reprobate then to haue all the goodnesse of God turned to his euill and hurt by his owne sinne to whome let mercie be shewed yet in the land of vprightnesse hee will do wickedly let the Gospel be preached it is the sauour of death yea let Christ himselfe be offered the greatest gift of loue that euer was giuen hee will be but a rocke of offence and a stone to stumble at 5. In regard of others we must learne to communicate our goodnes euen to the helping and winning of them that as yet are not called so also must this bountifulnesse of our Master withhold vs from taking our fellow seruants by the throate for hauing beene forgiuen ten thousand talents we may well forgiue an hundred pence Thus shall we manifest our selues to be the children of our heauenly father by resembling that goodnes of his which worketh in the winning and sauing of sinners and in shewing mercie and remitting of manifold debts The second point in the efficient of our saluation noteth the time when God saued vs namely when his bountifulnesse and loue appeared and shined out in the Gospel then came this blessed saluation vnto vs when God the inexhaust fountaine of all goodnesse by the tidings of the Gospell shewed that he was become our friend in Iesus Christ when this cleare sunneshine and dayspring began to shine in our hearts then beganne our saluation Doctr. 1. Then are we saued when we are sanctified and changed by the word and spirit for as no sooner are we in the first Adam but we are in the state of damnation so no sooner are we in the second Adam but we are in the state of saluation The Scriptures are plaine to this purpose Rom. 1.17 The righteousnes of faith is revealed by the Gospel and by this faith the iust man liueth which place hath relation as well vnto the life eternall at this temporarie 1. Cor. 2.9 10. The great things which eye hath not seene c. the spirit reuealeth vnto vs yea more the spirit maketh vs knowe the things that are giuen vs of God Now what be these things that are giuen vs but grace iustification and saluation reached out vnto vs in the ministerie of the Gospel and receiued of vs by faith and hope the which also are wrought and confirmed by the same meanes But more expresse is the Apostle Iohn wee are now the sonnes of God and Eph. 2.7 by grace ye are saued through faith and Ioh. 10. I giue to them life eternall he saith not I will giue but noteth a continued act begun in the present The euidence of this truth appeareth also in the contrarie for if the wicked be condemned alreadie as the Scriptures affirme namely both in the counsel of God and 2. the word of God which pronounceth the sentence 3. their owne consciences which speake bitter things against them 4. present execution of inward and outward plagues which are the beginnings of hell then it will not be hard to conceiue that on the contrary the beleeuers are saued alreadie and passed from death vnto life both in the counsell of God and in the Gospel which pronounceth the sentence of absolution in their owne consciences which haue peace with God through Iesus Christ and in respect of the beginningâ— of life eternall which make them happy men while they are yet euen absent from the Lord. Obiect If it be here said that we cannot be said to be saued so long as we carrie this flesh about with vs subiected and tending to death and corruption yea subiect to become an instrument of sinne and besides those phrases of the Apostle that we are now saued by faith and by hope seeme to denie our present saluation seeing neither of them are of things present but both of things not seene and both in the fruition of saluation must cease Answ. We must consider our saluation two waies First in Christ our head in whom we haue not attained one or moe parts but full saluation Secondly as it is in our selues his members and this in two degrees The former as it is only inchoate and begun which is when beeing regenerate and adopted into the number of the sonnes of God we haue attained in Christ remission of sinne freedom from the seruitude of sinne and Satan and deliuerance from the curse and condemnation of it so as although sinne as a poyson will be in our flesh so long as we are in the flesh yet is there no condemnation for it to those that are in Christ neither is there a raigne of it vnto death but a â—alking after the spirit and as for the reliques of sinne which are left in their mortall bodies they are not deadly no nor the last enemie that shall be destroied their death it selfe Now in this first regard we are not as we were before the sonnes of wrath but truely and properly may be said to be iust reconciled heyres of grace and saued from wrath The latter degree is the perfect consummation and finall accomplishment of our saluation which is nothing else but a putting off of death and corruption and the putting on of full glorie of bodie and soule Now we may not conceiue this another saluation in kind then the former but another degree of the same which as certainely shall follow the former as the former is certainely begunne And thus are we saued by hope not that by our hope we expect another saluation then that which now in Christ we haue in our hands but for that we certainly waite for a further and more full degree of that we haue A man that lyeth sicke of a desperate disease is restored and recouered by two degrees the former when the force of his disease is by the skilfull application of physicke broken the humors purged a temperature in part procured now the disease is not deadly hee beginneth to eate to drinke to sleepe to walke here if we say
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
a word the very scope of this washing in Iordan directly concludeth against that Popish collection of his for why doth the Lord command him to goe and wash in Iordan rather then as he expected that the Prophet should lay his hand vpon him or by a word heale him Surely no stronger reason can be giuen then this that he should not attribute any power or vertue of the cure to the Prophets hand bodie or person but seeing he must doe that in which there is no such power at all but is so vnlikely a meanes of cure as Naaman almost scornefully reiected the whole glorie of the worke might returne to the God of Israel As vnlikely yea more that water should wash the leprosie of sinne from the conscience as the outward leprosie from the bodie of Naaman and indeede the worke in both is from the spirit of the Lord. The like may be said of the poole of Siloam wherein the blind man must wash and for that place in the 5. of Iohn concerning the poole of Bethesda which healed all manner of diseases the text saith plainly that it was the Angels stirring of the water and without it nothing was done and if the power had beene proper and naturall or inseparably tyed to it it would haue healed the second and third that had stepped in as well as the first So we say when the spirit of God mooueth these waters of baptisme there followeth a cure without which if a man were euery day baptized it would be vnavaileable to regeneration and sanctification Thus not to followe the rest and wast time in them we may see that when men willingly blind themselues it is iust with God to giue them vp to all delusions that in seeing they might not see nor vnderstand Vse 2. As to magnifie and reuerence these sanctified waters as the outward meanes in the right vse of which the spirit worketh and exhibiteth that which they represent so also to beware least wanting this inward worke of the spirit which giueth all efficacie and comfortable fruit of baptisme it become not a barren and a naked signe the rather in that the Lord himselfe obserued this corruption among his owne people that they stood too much vpon outward institutions as the Temple the law circâ—mcision the fathers c. and therefore in many places charged them not to trust in such lying words but to get the foreskinne of their hearts circumcised as well as the foreskinne of their flesh and not to rest in the title of a Iewe which was to be one but outwardly and in the letter nor that they were descended of Abraham according to the flesh except they were Iewes within and descended of Abraham according to the faith also so as by doing his workes they might resemble him So when we see Christians stand so much vpon outward baptisme and are well contented without the inward vertue of it when we see them glorie in the bare title without the power of Christianitie it is our part to imitate the Lord and his Prophets and call our people to get the circumcision not made with hands but by the finger and spirit of God which is more then to wash the foulenesse of the bodie for it is to put off the sinfull bodie euen the wicked corruption of the heart for so it is expounded to be the resemblance of Christ in his death and buriall first and then in the life of grace and glorie to which he rose againe Boast not then of thy baptisme without this change of thy heart and life for then thou boastest of a broken vowe call it not thy Christendome vnlesse by it thou beest set into Christ and transplanted by it into the similitude of his death thou art no better before God then an heathen oâ— Turke notwithstanding thy bodie hath beene washed in this lauer if thy heart still remaine foule and filthy and as good neuer a whit as neuer the better And this I speake of good ground and in the language of Scripture Do we not see the Iewes charged as not circumcised although they had the skinne of their flesh cut Isai. â—4 57.3 and Steuen goeth not as we say behind the doore to call them stâ—ffâ—necked and vncircumcised so why may not we speake the truth retaining in our hearts and stile the reuerence of that holy ordinance that the water in baptisme further then ioyned to the word and applyed to this holy ende authentically to seale that which God hath engrauen vpon it is no better vnto the vnbeleeuer then ordinarie pumpe water It is too Iewish and yet too common that the religion and profession of ChristiaÌ„s standeth for most part in outward shewe and glorie and such things as are made by the hands of men wanting that spirit and truth which is indeede the crowne of Christianitie and yet alas what will the representation of Christs death and resurection doe good if the vertue and power of it be wanting in the soule Vnto thy outward baptisme get the heauens opened as in the baptisme of Christ and see that the spirit hath descended vpon thee to the conuerting of thy soule and begetting thee to a newe life for this is the soule of baptisme without which it is a dead letter and a fruitlesse ceremonie Vse 3. As it is with baptisme so is it with all other ordinances of God no outward meanes of saluation can be effectuall vnlesse the inward worke of the spirit be added We haue power to come and heare the word but vnlesse the anoynting teach vs we shall remaine vntaught yea let the Apostles themselues preach the Lord must worke with them also or nothing will be done These two the spirit of the Lord vpon vs and his word in our mouthes make vp a sweete harmonie And how is it else that men after so long powerfull preaching and frequent hearing remaine ignorant hard hearted rebellious surely the reason is because the Lord giueth not an heart to perceiue and because the spirit bloweth not there to giue the seeing eye and hearing eare which where it is wanting a man may sit out as many summons as Pharaoh did and neuer the better yea the more hardned So in afflictions and corrections which are durable and lingring on many why do men profit so little why doe they not open the doore of discipline why are not the roddes of correction the tree of life to a number surely because the spirit boareth not the eare he teacheth not the right vse of them Obiect But what can I doe withall if the spirit teach me not Answ. The spirit would not be wanting if men would come preparedly to be taught But 1. men come without beleefe and mingle not the word with faith and so it becommeth vnprofitable or 2. without repentance whereas the humble shall be taught in the way onely or 3. without praier and the spirit powreth not out these waters of grace but vpon thirstie
iustification of the person himselfe before God but of the faith of the person before men for if any worke iustifie before God of necessitie it must bee a perfect worke and proceede from a person perfectly iustified and sanctâ—fied as Abraham himselfe when he offered his sonne was not the true meaning of that place is this Abraham was iustified by workes that is he restified by his workes that he was by faith iustified in the sight of God Vse 2. We learne hence further where our righteousnesse is laid vp for vs Isai. 45.24 In the Lord I haue righteousnesse and strength the whole seede of Israel shall be iustified and glorie in the Lord. Of ouâ— selues we are desperate bankrupts and haue not one farthing to make straight withall which the Lord seeing he dealeth with vs as with those two debters who had nothing to pay he forgiueth vs all Behold then the Sonne of God set out thy propitiatorie Rom. 3.25 get the lintels of thy soule sprinkled with the blood of this immaculate lambe and thou shalt escape the stroake of the reuenging angel cast away thine owne ragges and if euer thou wouldst get the blessing wrap thy selfe in this garment of thy elder brother and when thy father shall sauour the smell of thy garments he shall blessâ— thee and say Behold thâ— smell of my sonne is 〈◊〉 the smell of a field which the Lord hath blessed feare not to be compleat in him this long white to be needeth no eeking neâ—deth no paâ—ching say with that holy Martyr and liue and die with it in thy mouth onely Christ onely Christ. Vse 3. Seeing here falleth to the ground whatsoeuer can be ioyned in the worke of iustification with the merit and obedience of Christ as any matter or meanes demeriting the sauour of God we must beware of euer ioyning with the Popish religion who by their doctrine of merits and humane satisfactions abrogate the death of Christ and are abolished from him see Gal. 5.2.4.11 If we can any way iustifie our selues or satisfie for our selues the death of Christ was vaine It is therefore as safe ioyning with the Turkish religion as theirs If it be said the difference is not so great as you make it I answer that we differ not in circumstances but in such a fundamentall point as if the Apostle may be iudge one of vs must needes be fallen from Christ and haue no part in him what then will it availe to professe the articles of faith and to be the Church of God vnlâ—sse that can be a true Church which is abolished from Christ and fallen from grace Should be made heires according to the hope of life eternall In these words is laid downe the second ende of that newe condition into which beleeuers are brought In which for the meaning two parts must be considered 1. The right and priuiledge of beleeuers who beeing once iustified by faith are made heires of life eternall 2. their present tenure of this their inheritance by hope For the former The word heire in the first and proper signification betokeneth a lot and is vsed sometimes in the new Testament with allusion vnto the twelue tribes whose portions were deuided and distributed vnto them by lot as Eph. 1.11 whence that people was more peculiarly called the lines and heritage of the Lord as whom himselfe made partakers of all the good things of that land and by proportion those also who by faith laid or shall lay hold vpon his couenant for all those spirituall and eternall good things shadowed out thereby But commonly it signifieth those who after a mans death succeed him in his goods and possessions especially children whose right it is to inherit their fathers lands and possessions and thus must we become heires by becomming the sonnes and children of God Now whereas children are either naturall or adopted our title to this inheritance commeth in by the grace of adoption seeing Christ is the onely naturall sonne as we confesse in our Creed and the phrase of the text is obseruable which saith we are made heires but not so borne so as this inheritance belongeth properly vnto Christ the naturall sonne the heire and first borne of many brethren and consequently through him communicated vnto vs who are sonnes by adoption Ioh. 1.12 whosoeuer receiued him to them he gaue power that is right title prerogatiue to be the sonnes of God Now if we would distinctly knowe the manner and meanes of our title in a word this it is All the right of our sonneship is by Christ for the foundation of it is Gods loue embracing men in his beloued who beeing the naturall sonne of God must become our brother by taking our flesh that therein we beeing vnited vnto him might also after a sort be vnited vnto the Father and the blessed spirit the which vnion because it could neuer be knit so long as our sinnes were in sight necessarily in our flesh must the Sonne of God giue himselfe vp vnto the death to satisfie the iustice of his Father to remooue all the guilt and curse of our sinne and to giue vs beleeuing in him perfect righteousnesse that thus beeing iustified we might become heires no otherwise then if we had beene borne of God himself and that thus by Iesus Christ beeing set againe into the liberty of sonnes the inheritance might as certainely belong vnto vs as it doth to himselfe beeing the naturall Sonne Thus we see how we come to be heires now if we would knowe of what we are heires the text telleth vs of life eternall which what it is because it standeth in immediate fellowship and coniunction with God we are not able to conceiue for it neuer entred into the heart of man This we know of it that beeing the state of the elect with God hereafter that beleeuers haue a right vnto it yea and by faith haue entred into some part and degree of it alreadie hauing receiued as it were a turfe to assure them of the possession of the whole It is called life which is the most pretious thing a man can desire farre aboue goods and lands or any other comfort Satan said that skinne for skinne and all that euer a man hath will he giue for his euen naturall life And eternall Heb. 9.15 of the eternall inheritance 1. Pet. 1.4 an inheritance which is immortall vndefiled it hath indeede in regard of the godly a beginning but it hath no ende for it fadeth not away but is reserued in the heauens neuer was there such an inheritance vpon earth for as it falleth not by the death of our father as others doe so it faileth not vs by our owne death but wee are thereby rather put into more full state of it And because if it were an vncomfortable life the continuance of it were the greatest miserie of it therefore elsewhere the Scripture calleth it Paradise a place of all delight and pleasure yea where the Saints
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.
14.4 Whatsoeuer shall pleaâ— for the entertainment of lusts a Christian must resolutely denie them all No way can profiting in grace be better shewed then by this resistance Heb. 11.13 1. Pet. 2.11 Rom. 13.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. king 22.24 Rom. 8.13 Onely our religion teacheth true mortification 2. king 5.12 Gal. 6 14. Plato of Diogenes Act. 17.18 Doctrine of grace teacheth not onely to abstaine from euill but doe good Eph. 4. Act. 26.18 vers 20. Rom. 6.17 The Gospel bringeth saluation but looketh for an answerable returne and recompence â— The proper worke of sobrietie 1. in things inward Coloss. 2.23 1. Cor. 4. â— Iam. 3.17 2. in outward Luk. 21.34 Iam. 1. â— Eccles. 2.1 1. Cor. 7.29 II. Rules of practise 1. The proper worke of iustice 2. Rules of practise Luk. 13.36 Eph. 4.28 Motiues to practise these rules 1. The proper work of pietie 2. Rules of practise Ier. 9.23 Gal. 6.10 Many sorts of men bewray the vngodlines of their hearts Reasons to 〈◊〉 to the exercise of godlines Godlines must be exercised in this present world The right ende of this present life is to learne the way to a better Philip 3.13 Spes pro re sperata meton adiunct Blessed hope why so called Christ called a mightie God Why. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gospel receiued in truth lifteth vp the heart to waite for Christs second appearing Reasons Eph. 2.12 Philip. 3.20 Triall of our selues by the former doctrin Cant. 2.5 Cant. 2.17 To this expectation of Christ are required 1. a sound ground Lumbard 3. sent distinct 26. 2. sound qualities which are fowre Heb. 6.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 28.16 Prou. 13.12 Rev. 19.7 1. Pet. 5.4 1. Ioh. 3.3 3. sound effects which are also foure Heb. 12.2 Numb 14.7.10 vers 23. Act. 23.8 Motiues to the expectation of Christ. Matth. 24.46 Luk. 12.46 Ignoratur vnus dies vt observentur multi Curiosi ad cognoscendam vitam alienam desidiosi sunt ad corrigendaÌ„ suam August confess lib. 10. The expectation of Christ is a notable meanes to prouoke men to Christian duties 1. To attempt them Eccles. 11.9 Act. 3.18 19. Act. 24.26 Rev. 14.7 2. To hold on in them with chearefulnes Act. 24.15.16 1. â—im 6.14 2. Tim. 4 1. 1. Pet 3 4. 1. Cor. 16.13 3. To hold out in them with perseuerancâ— Iude 22. Luk. 22.29 Iam. 5.8 In that most perfidious Councel of Constance 1. Cor 9.7.10 Prou. 27.18 2. Cor. 9 6. Heb. 11.26 Psal. 27.13 Christs glorie shall shine out in full brightnes at his second appearing Matth 25.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Thess. 1.10 Coloss. 3.4 Philip. 3.21 1. Pet. 1.11 Act. 26.22 We must neuer speake of God or Christ but in a weightie matter and reuerent manner Reasons Ier. 10.6 Act. 17.24 25. How Christ gaue himselfe for vs. Ioh. 10.18 Luk. 2.7 There can be now no other Priest nor sacrifice besides Christ hiâ—sâ—lfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hâ—b 10 ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 17.19 Heb. 7.23 2â— 26. The Popish distinction of Priests into primarie and secondarie ouerthrowne vpon Hebr. 7. Hebr. 9.11 12. Mors necessarius modus oblationis tolle mortem tollis oblationem The Popish distinction of oblation of primarie anâ— commemoratiue confuted Sess. 6. cap. 2. Christ gaue himself therfore wholly both bodie and soule and why Isa. 53.11.9 Christs death and passion was voluntarie seeing he gaue himselfe Ioh. 10.17 18. 1. Tim. 6.13 Christ gaue himselfe for his Church not for euery particular man Reasons Expiatio intercessio sunt partes inseparabiles saâ—â—rdotij Christi Psal. 32.1 Eph. 2.25 Eph. 5. How Christ is said to reconcile the world to God Tractat. 87 â—n Ioh. How Christ is said to die for all men 2. Cor 5.21 Christ suffered not for his owne sinne for he was giuen for vs. Christus praeter â—a bona quae suis laboribus peperit nobis meruâ—t etiam sibi corporis gloriam nominis exaltationem Bellar. l. 5. de Chro. cap. 9. We must receiue this gift and make our best benefit of it We must giue our selues to him who gaue himselfe for vs. Seeing Christ hath giuen himselfe there neede no other satisfaction for sinne Christ redeemed his church from the captiuitie of sinne â—wo waies How so short a suffering could redeeme from infinite euills Mortem re non tempore infinitam tolleravit Christus Before this redemption we were boÌ„dslaues vnder sinne death 2. Pet. 2.19 Ioh. 8.34 Sinne resembleth a tyrant many waies Rom. 5.21 Miserable is their estate who aâ—e out of Christ because they haue no part in this redemption Deale with sin as with a tyrant The Sonne hauing set vs free great is our freedome Bellarm. lib. 4. de poenit cap. 2. Concil Trid. sess 6 c. 14. Heb. 9.12 26 Christs satisfaction is not partiall but freeth vs from all iniquitie both guilt and punishment Matth. 18. Isa. 52.3 Mors piorum est medicinalis non poenalis He hath well deserued al our loue who hath paied all our debt Beware of sin which bringeth back the former bondage Full consolation to the godly from the former doctrine Christ purgeth his people two waies Hebr. 9.14 Redemption sanctification are inseparable companions 1. Cor. 1.31 Exod. 30.18 1. king 7.23 1. Ioh. 5.6 There must needs be much vncleannesse where is neede of continuall clensing Philip. 3.12 Sinne is neuer pardoned but where it is purged Rom. 6.2 Ioh. 13. Meanes of our purging to be vsed Ezek. 36. Psal. 51. 1. Thess. 4.4 2. Cor. 7.1 Malac. 3.2 Zach. 13.1 Motiues to vse carefully the former meanes Luk. 1.71 Iun. in Exod. 19.5 Deut. 7. The Church is Gods peculiar sundrie waies Cant. 6.7 Numâ— 23.9 Eph. 3.15 Ferendo non feriendo Qui in ChristuÌ„ credunt linguis loquuntur novis Bern. de ascen dom Ier. 2 3. Many consolations to Gods people from the former doctrine Psal. 105.14 We must liue vnto the Lord whose we are 1. Pet. 2 9.1â— Deut. â—4 1 â— Deut. 7. Loue the Saints because they are Gods peculiar Phil 4.18 19. Zach. 2.3 cap. 3.8 The worker must be good before the worke can be so August epist. 120. Honorato Rom. 3.10 A good worker cannot but bring forth good works Ioh. 15.1 Heb. 9.14 1. Ioh. 1.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What vertues must attend zeale to guide it aright Act. 19. How necessarie zeale is to a good worke Psal. 119.136.158 Ier. 9.2 Ezek. 9.4 Nehem. 23.22 Numb 25. Ioh. 2.14.17 The effects of zeale about the effecting of good things Rom. 12.12 Act. 20.24 Philip. 2.17 Rom. 9. Sundrie sorts of men bewray the want of zeale Act 23.12 see cap. 1.9 â— Tim. 3.16 All proofes reproofes must be fetched froÌ„ the Scriptures The word must be so handled as the authoritie of it be preserued Reas. 1. Cor. 14.25 Isa. 6.6 Matth. 7. Prov. 17.27 Act. 26. A grieuous sin to despise Gods ministers Râ—asâ—â—s 2. Cor. 3.9 Rev. 6.2 Rev. 1.20 Exod. 16.7