not seeing the vglinesse and bitternes of them cannot come to detest them And this is the reason that they are swallowed lightly and carelesly of the most and men take entire acquaintance with them because Sathan and our owne corruption haue caused vs to tast little else then the apparant sweetnesse of them Thirdly because Dauid taketh it for graunted that these filthie lusts must be cleansed by the word thou must be subiected vnto the word which as pure water washeth the soule from such impure lusts and this is when the spirit by meanes of the word rippeth vp the secrets of a mans heart discouereth the loathsomenesse of such ghests as haue taken vp the roome causeth him to flie them and himselfe for them and giueth some newe strength to purge this filthie stie and vncleane cage of his by mortifying his flesh and the lusts of it with the word therefore ioyne effectuall prayer for the powerfull working of the spirit Psal. 51.10.11 Fourthly fence thy selfe with the feare of God that beeing once washed thou maist not returne againe to foolishnesse the feare of God onely is a welspring of life to make a man auoide the snares of death It kept Ioseph a young man from sinning against God bridled Dauid from hurting Saul when it was in his power restrained Ionathan from selfe loue 1. Sam. 20.13 14. To the same purpose maketh that counsel of the Apostle 2. Tim. 2.22 flie the lusts of youth Timothie might aske how should I be able the answer followeth followe after righteousnesse c. that is get to thee such vertues as may be speciall preseruatiues against them among the which the feare of God is most excellent for beeing the beginning of wisdome it teacheth wisedome to looke vnto and order the heart in the first risings and motions of any lust Fifthly vse sparingly Gods creatures of meate and drinke walke in thy calling beware of delicacie excesse riot which are mothers and nursers of these lusts and yet so frequent and bold that they may be read in the foreheads of many of our youth Thus much I thought good to adde to the things which were formerly spoken of this vertue Ver. 7. Aboue all things shew thy selfe an ensample of good workes with vncorrupt doctrine with grauitie integritie 8. And with the wholesome word which cannot be reprooued that hee which withstandeth may be ashamed hauing nothing concerning you to speake euill of Hauing propounded the seuerall precepts fitted to all ages of men and women the last whereof was vnto young men our Apostle here inserteth a precept vnto Titus himselfe whence it is probably gathered that Titus was now a young man as Timothie also was in the same office of an Euangelist and beeing a Minister in him he closely againe instituteth euery Minister notwithstanding he hath beene most ample in that argument as though Ministers could neuer sufficiently be instructed In these two verses we will consider two things 1. a precept 2. an inforcement of it The precept is That Titus shew himselfe an example to others for as all the persons formerly taught so more especially the last sort namely young men for the slipperines of their age need the benefit of good example aswell as good doctrine and counsell And this exhortation is enlarged by setting downe wherein Titus must become an example which is done First more generally In all things we read it aboue all things others aboue all men which readings may be true and grounds of good instruction but I take the first aptest to the place Secondly by a more particular enumeration of shining vertues as 1. vncorrupt doctrine 2. good life fruitfull in good workes and these not one or two or now and then in good moods but there must be a constant trading in them throughout a graue and pure conuersation 3. there must be ioyned gratious speaches and words for I take it fitliest interpreted of priuate communication described by two necessarie adiuncts 1. it must be wholesome 2. vnblameable or not liable to reproofe The inforcement of the precept is taken from the end or fruit of it which is twofold 1. shame 2. silence to the withstanders and opposers And thus the generall scope of the verses is as if he had more largely said That this thy doctrine O Titus thus aptly applied to all sorts of men may carrie more weight and authoritie with it see thou that considering thou art set in a more eminent place and clearer sunne and hast all eyes beholding and prying into thee thou shew thy selfe a patterne and expresse type wherein men may behold all these graces shining in thine owne life let them looke in thy glasse and see the liuely image of a graue and pure conuersation which may allure them to the loue of the doctrine which thou teachest let them heare from thy mouth in thy priuate conferences and speach nothing but what may worke them to soundnesse at the least keepe thou such a watch ouer thy tongue as that nothing passe thee which may be reprehended and hence will it come to passe that although thou hast many maliciously minded men seeking by all meanes to oppose thy doctrine and life and to destroie the one by the other these shall either be put to silence and haue nothing to say or if they take boldnesse to speake any thing it beeing vniust the shame shall be remooued from thee and fall iustly vpon themselues and all the reproach shall returne home to their owne doores In the precept I will briefly note one or two things because all the particulars of it haue beene handled in the former Chapter In generall therefore obserue that Doctr. 1. In euerie Minister there ought to be such an harmonie betweene good doctrine and good life as the latter may be a strong euidence of the former and both of them exemplarie to his people in publike and priuate First there must be doctrine else let his life be neuer so good it is a dumbe shewe should not the sheepheard feede the flocke saith the Lord the first thing in that strait charge to Timothie is to preach the word to be instant in season out of season herein is the Minister a debter vnto God 1. Cor. 9.16 a necessitie is laid vpon me and woe vnto me if I preach not the Gospel a debter also vnto his people Rom. 1.14 and therefore as much as in him lyeth he must make conscience of discharging this debt And this consideration by the way may put ignorant and dumbe ministers in minde of their wofull estate in that they want these letters of orders whereby the Apostle prooueth himselfe to be a Minister of God 2. Cor. 6.7 among other notes whereby he iustifieth himselfe to be an approoued Minister of God this is one that he carried the word of truth And againe it stoppeth the mouthes of many ignorant people that plead strongly against themselues in the want of a preaching Minister We are well enough we haue
conscience For let a man read and studie all his dayes all arts and sciences let him be exquisite in tongues languages and all commendable literature which are things excellent yet let him neglect this knowledge which beareth the bell in making men wise vnto saluation such an one can neuer haue his heart framed vnto godlines 2. Euery hearer of the truth must examine whether by it his heart be thus framed vnto godlines for else it is not rightly learned for as this grace hath appeared to this purpose to teach men to denie vngodlines and worldly lusts and to liue soberly and iustly and godly in this present world so is it not then learned when men can onely discourse of the death of Christ of his resurrection of his ascention except withall there be some experience of the vertue of his death in themselues killing their sinnes so as henceforth they serue not sinne 2. some feeling of the power of his blessed resurrection in beeing ingrafted with him into the similitude of it 3. and some ascent of our affections after him into heauen prouoking to seeke the things that are aboue a bare and vnfeeling speculation is here not onely vnprofitable but much more dangerous and damnable The Iewes could boast that they were free borne and of Abraham as many among vs take themselues to be strong beleeuers but let Christ come to the point with them If the truth hath set you free ye are free indeede the truth is that the Sonne hath not freed them for they are not free from their lusts nor are kings to rule ouer them but vassals vnder them still The spirit of God in the ministerie which is his chariot hath not freed them from seruitude of sinne and death for where the spiririt is effectuall there is libertie A dangerous thing is it that men so chained in ignorance and manifold lusts should ouerthrowe themselues by ouerweening conceits feeding for faith fansies for confidence carnall presumption for truth error bringing them into a fooles paradise for the present but the end will be the sinking and sorrowe of their soules He is a good scholler indeede and raised into the highest forme of this schoole of God not who can talke well and giue religion some good words which are good cheape but he that hath so farre profited in sound godlinesse as that he hath attained vnto faith the feare of God humilitie endeauour in obedience thankfulnes vprightnesse and hath proceeded in the true worship of God according to his word in hatred of false worship in glorifying the name of God sanctifying his Sabbaths reuerencing his sanctuarie louing the image of God in his brethren and such like such a man sheweth that the truth hath sanctified him that pure religion and the power of it possesseth his heart These things seeke and find in thy selfe thou hast profited in this truth else whatsoeuer may seeme a bodie of religion in thee is turned into a shadow without substance without truth v. 2. Vnder the hope of life eternall In these words the Apostle commendeth his ministerie partly from the ende of it in that it leadeth by the truth preached the beleeuers of it vnto the hope of eternall life as also partly from the effect of it in them which is the full furnishing of them with such graces as lead them comfortably to their happinesse adding vnto the faith of the elect such an hope as maketh them not ashamed And they affoard two instructions 1. That the ende of the ministerie is to drawe mens mindes vpward from earth towards heauen 2. That true faith neuer goeth alone but attended with other excellent vertues and namely with knowledge hope c. Doctr. Euery faithfull teacher must conceiue it to be his dutie to drawe mens hearts from things belowe to the contemplation of things of an higher straine and from seeking the things tending to a temporall vnto such as belong to life eternall Reasons 1. This was the ayme not onely of our Apostle here but of all the men of God whose faithfulnes the Scriptures hath recommended vnto our imitation All that pedagogie during the law was onely to traine men vnto Christ and to saluation by him But that rudiment beeing abolished and the truth further breaking out the chiefe doctor of his Church setting himselfe a coppy to all teachers called men to no other thing then first to seeke the kingdome of God and to labour not for the perishing food but that which abideth vnto eternall life And after him his holy Apostles made no other vse of those maine articles of our faith the truth of which they left confirmed in all their writings as if they were occasioned to speake of the death of Christ it was to the ende that beleeuers should die to the world that henceforth they should vse it as not vsing it or as men crucified vnto it if of the resurrection of Christ it was to the same purpose that men should be raised with him henceforth to seeke the things which are aboue if of his ascention it was that men might in heart and affection ascend vp after him 2. All other professions further men in their earthly estates some employed about the health of the bodie some about the maintaining of mens outward rights some about the framing of tender minds in humane disciplines and sciences all which further our fellowship and societie among men onely this of all other professions furthereth men in their heauenly estate and fitteth them yea maketh vp for them their fellowship with God Eph. 4.11 12. 3. Hereby men lay a sure ground-worke of profitting men in godlines for this expectation and desire of life eternall once wrought in the heart it easily bringeth men to the deniall of themselues both in bearing the crosse for Christ as Moses esteemed highly of the rebuke of Christ for he had respect vnto the recompence of reward as also in stripping themselues of profits pleasures advancements friends father wife children libertie yea life it selfe Set this treasure before the eyes of the wise merchant he will sell all for it Tell a man of an earthly kingdome and let him throughly digest the conceit of obtaining it it will be such a commander as he willingly both vndertaketh and deuoureth any trauell for it euen so let the beleeuing soule once conceiue of raigning with Christ it will easily suffer any hardship with him The disciples desirous to know what recompence their Lord would make them for leauing all to follow him Christ presently telleth them of twelue seats on which they shall sit and iudge the twelue tribes of Israel at the appearance of the sonne of man well knowing that if this promise were once well digested it would so feede vp their hearts as they should not after bethinke themselues as ouershot in leauing all things for his sake Yea further this course will be a sweet constraint prouoking men to the imitation
the words we must necessarily open 3. points First what is meant by the word 2. what by the manifesting of it 3. what is this due time here mentioned by our Apostle which beeing explaned we shall more profitably descend to the seuerall doctrines 1. By the word is meant either Christ himselfe so called Ioh. 1.1 beeing that inbred word euen that person by whome the father reuealeth all things for none knoweth the father but the sonne and he to whom the sonne reuealeth him so as the father by this word his sonne maketh himselfe and his will knowne to men as one man reuealeth his minde to another by his words This word is the matter of the Gospel Or else by the word is rather meant the doctrine of the Gospel which is the word concerning Christ both these indeede were reuealed in due time and both may be truely meant but this rather this more properly because the words containe a reddition and haue reference to the former verse which speaketh of promises which promises by the doctrine of the Gospel preached are fully reuealed to be accomplished 2. By the manifestation of this word is meant such a cleare reuelation of it as vnto which is required a great light for the word noteth so much Before this comming of Christ there was an appearance of this word but not a manifestation some light there was but darke and obscure in types and shadowes and like to that of the dawning of the day compared to the brightnesse of the sunne in his strength But now the sunne of righteousnes beeing risen as he was newly and not long before the writing of this Epistle there is a cleare publishing of the Gospel at what time not a few Prophets were sent to one people to promise the future performance of auncient predictions but that great Prophet and Christ doctor of his Church both by his appearing his preaching his life his death in his owne person cleared vnto the Iewes as also by sending out his disciples and Apostles into all the world proclaimed vnto the Gentiles the present and perfect performance of whatsoeuer was written of him This is the doctrine here meant and elsewhere so magnified by the Apostle who comparing it with former shadowes calleth it the Gospel of glorie and a ministerie of righteousnesse which exceedeth in glorie 3. The word translated due time signifieth the proper time of this manifestation that is that verie time which the Lord in his counsell appointed for this purpose called elswhere fulnesse of time that is such a full time as whereof all the parts and periods are expired More plainely this fulnes of time is when after the scepter is departed from Iudah and after Daniels seauentie weekes the Messiah is borne is put to death and raised vnto glorie then must he be preached to all the world In fulnes of time he was borne Gal. 4.4 when fulnesse of time was come God sent forth his sonne made of a woman In fulnesse of time he died 1. Tim. 2.6 he gaue himselfe a ransome in due time and in this fulnesse of time he openeth the mysterie of his will to gather into one all things Eph. 1.9.10 Quest. But why doth the Apostle so carefully adde this circumstance not here onely but also in so many other places of Scripture Ans. To stay the curious minds of men who would be inquiring into the cause why God did no sooner manifest this word in the world but suffer 4000 yeares to passe in such obscuritie Why did not he reueale things before why did he then the reason is no time was Gods time but that who hath put all times and seasons in his owne power who is most wise to dispose to all things their fittest seasons Againe no time but that was their due time their fulnesse of time was not till then their proper time compleate in all the Articles and periods of it was not till then Whereof the Scripture affordeth vs some grounds as 1. betweene the time of promise and performance must intercede a time of expectation for sundrie causes that both the wisedome and truth of God and the faith patience of his people might shine gloriously 2. There must be a time wherein the Gentiles must be suffered to walke in their owne waies before the time of calling an holy seed from among them Act. 17.30 3. There must be a time of bondage and seruitude of the Church vnder the elements of the world and rudiments of the law before this libertie and freedome was to be procured Gal. 4.4 4. If Christ and these promises had beene exhibited and accomplished to the Father the end of the world had been before we had beene borne but because God would not haue them perfect without vs the promises were deferred These words thus explaned afford vs these 3. instructions 1. That the doctrine of saluation is more clearely manifest then in former times 2. That the Lord effecteth euery thing in the due season of it 3. That the euidence of the doctrine of saluation is to be sought and found in the preaching of the word Doct. 1. That saluation is more clearely reuealed then in former ages appeareth in that all the time of the law was but the infancie and nonage of the Church which then was as a childe vnder Tutors and gouernours and as a child was initiated in rudiments and elements of Christian religion and endued with a small measure of knowledge and faith because the time was not come wherein the mysteries of Christ were vnfolded Yea euen Kings and Princes who had the greatest meanes of knowledge desired to see the things which we see and could not and to heare them but yet could not as Christ himselfe witnesseth To which purpose the Apostle Peter saith that of this saluation the Prophets haue inquired and searched and prophesied of the grace that should come vnto you not that the Prophets themselues had no comfort of that grace but in comparison it may be said to haue come vnto vs as beeing so eeuidently accomplished vnto vs as it was not vnto them the waters from vnder the threshold of the Sanctuarie reached but to their anckles which now is become a streame which cannot be passed the cloud at the first appearance to them was no bigger then the palme of a mans hand which now couereth the whole heauen Thus had the old beleeuers â—he like precious faith with vs and Abraham saw the daie of Christ but a farre off and more darkely But not to insist in the proofe because we shall meete with the point more fitly we come to the vse of it Vse 1. How blessed were we if we could see our blessednes to whom such meanes of blessednes are offered how is the land in many places filled with the knowledge of God but would God that euen in such places men knew the day of their visitation and that the things of their peace were
true it is that rash anger against the teacher neuer accomplisheth the righteousnesse of God but causeth men to cast off the care of that righteousnes which God in the Ministerie enioyneth and vrgeth vpon them Wherefore laying apart all filthines and superfluitie of maliciousnesse let vs receiue with meeknes that is with silence moderation of mind and teacheablenes the ingrafted word for vpon whom else can that holy spirit of God rest but vpon the humble and meeke and none but these doth the Lord teach in his way Vse 3. Let no man minister nor people giue place to this vnruly and troublesome affection of rash anger which must be pleased in euery thing be it neuer so vniust or else the whole man is enflamed with the vnnaturall heate of this raging feuer of the mind The truth of which appeareth in Abner when Ishbosheth King of Israel asked him why he so boldly went in into his Fathers Concubines what faith he am I a doggs head that thou shouldst say thus vnto mee and yet euery man saw the vnrighteousnes of the action besides himselfe Besides that the dangerous fruits of it are daily discouered in suddaine quarrells and barbarous mischeifes Notorious was the effect of it in Theodosius otherwise a good Emperour who vpon occasion of a seditious tumult wherein a few of his officers were slaine called all the citizens of Thessalonica into the theatre as though he had had to shew them some solemnitie and there commanded his souldiers to fall vpon them and slew of them both innocent and guiltie to the number of about seauen thousand for which fact Ambrose excommunicated him and brought him to publike repentance and humiliation How cursed was the rage of Simeon and Levi who most treacherously and barbarously for one offender brought so much innocent blood vpon themselues How fearefully did Dauid forget himselfe in vowing the death not of Nabal only who was churlish towards him but of all his guiltles family who were so well affected towards him Obiect Oh but I am of such a nature that I cannot but be angrie would to God I could bridle mine hastie anger Ans. 1. A Christian must haue more then nature in him grace must teach him when and how and how long to be angrie it breaketh not meeknes for trifling occasions but in causes of importance especially in case of Gods dishonour in our owne great damages of name goods or estate and the iniuries of others especially the Saints of God in all which cases the Scriptures are plentifull in examples Againe grace must moderate anger and suffereth it not vpon any pretext to degenerate into rancour and malice not to wrack it selfe vpon the person but the sinne nor for one person to hate any other as commonly for the weaknes of some one professor all are hated nor to puffe vp but to humble himselfe in the weaknes of another nor to reioyce but sorrow in their falls nor to reuenge but compassionatly to correct considering himselfe And for the time grace suffereth not the heart to giue place to the deuill nor the sunne to set vpon our wrath much lesse to make it our bedfellow 2. The meanes to bridle and staie this rash and vnaduised anger stand partly in meditations partly in practises For the former 1. Meditate on the prouidence of God without which not the least greife or iniurie could befall vs for euen the least is a portion of that cup which Gods hand reacheth vnto vs to drinke of And this would be as water to quench this inflammation as may be seene in Dauid when Shemei railed on him God hath bid him rayle and Iob looked not at the Sabeans and theeues but the Lord hath taken away blessed be his name and Ioseph accused not his brethren but comforted them after their fathers death and said The Lord sent mee into Egypt before you 2. On the patience and lenity of God who with much mercie suffereth vessells ordained vnto destruction How long did he suffer the old world how loath was he to strike if in an hundred and twentie yeares he could haue reclaimed them And adde herunto the meeknes of our Lord Iesus Christ who hath commanded vs to learne it of him his voice was not heard in the streetes a bruised reed he would not breake how long bare he with Iudas beeing no better then a Deuill within his family that euen when he was meditating his sinne he was loath to discouer him plainly to be the man but hee that dippeth with mee and one of you shall betraie me not expressely noting Iudas and when he was acting his sinne Christ refused not to kisse him but called him freind and vttered such words as might haue wrung out not teares but blood out of the most rockie heart of any but the sonne of perdition 3. On the vnbounded measure of Gods mercie whose vertue his child must endeauour to expresse God forgiueth to that man which iniureth thee much more then thou cansts he forgiueth him infinite sinnes and canst not thou passe by one offence and thou hast more reason for thou knowest not his heart nor his intention it may be he meant better vnto thee neither art thou acquainted with the strength of his temptation which perhaps was such as would haue ouerthrowne thy selfe nor the reason why the Lord suffereth him to be ouercome and fall by it And yet if all this cannot bridle the headines of this vile lust apply this mercie of God to thy selfe thou standest in need of a sea of Gods mercie for the washing of so many foule offences and wilt not thou let one drop fall vpon thy brother to forbeare and forgiue in trifling wrongs 4. Vpon the danger of retaining wrath which is an high degree of murther thou praiest to be forgiuen as thou forgiuest the promise is forgiu◠〈…〉 you the threatning is that iudgement mercilesse shall be to him that sheweth not mercie and be sure that what measure thou metest vnto others shall be measured to thee againe and returned into thine own bosome And for the practises 1. In thine anger make some delay before thou speakest or dost any thing which point of wisedome nature hath taught her clients to obserue That of Socrates to his seruant is better knowne then practised I had smitten thee but that I was angrie and memorable is that answer of Athenodorus to Augustus desiring him to leaue him some memorable document and precept aduised him that when he was angrie he should repeat ouer the Greeke Alphabet before he attempted any speach or action But although this be a good meanes yet will it be to no purpose without the heart be purged of disorder 2. Apply to thy heart by faith the death of Christ to the crucifying of this lust of the flesh nothing else can cleanse the heart but the blood of Iesus Christ who as he was crucified so they that are his haue also crucified the flesh and the
iudgements vnto Israel he dealt not so with euery nation neither haue they knowne his waies But now in this last age of the world this couenant of grace and life at least for propounding is made common to all people now euery man is inuited vnto repentance the partition wall is broken downe the vaile is rent and the mysterie which was kept secret from the beginning of the world is published to all nations Rom. 16.26 Vse 1. This place thus rightly interpreted yeeldeth no patronage to that deuise of Vniuersall election which they draw from the vniuersall vocation of men to the knowledge of the Gospel But many are called not euery particular man and the greatest part of the world haue alwaies bin out of the couenant besides of them that are called few come so as all to whom this grace is published participate not in it Vse 2. Note the extent of this couenant farre aboue the other whence it is fitly called by Iude the common saluation as in regard of the ends and meanes of it so also in respect of the subiects called vnto it so in the former Chapter vers 4. it is called the common faith not onely in regard of the kind and obiect of it but also of the subiects persons of all kinds beeing called thereunto which consideration should stirre vp our reioysing in that the barren and desolate hath more children then the married wife that the place of the tents of the Church is so enlarged and the courtaines of her habitation spread out as we are exhorted Isa. 54.1 Vse 3. Note that the kingdome of Christ admitteth no distinction of men it is not of this world which accepteth of men for their place countrie calling but all countries and callings are alike vnto God in euery nation and calling he that feareth him is accepted of him he neither accepteth the person of the Prince nor of the poore for they both are the worke of his hands he calleth the Gentile the seruant the poore and these receiue the Gospel Where againe we who are Gentiles and were Lo Ammi and Lo Ruhania may reioyce that we are receiued to pitie and that the wing of Gods mercie is stretched ouer vs who iustifieth the circumcision of faith and the vncircumcision through faith Hence may the poore beleeuer be he a thrall a seruant and base in the world raise his heart to comfort that euen he whom men despise is called and that effectually to see the grace and saluation of God euen he who is perhaps a seruant to some meane man is a free citizen in Gods kingdom euen he that hath neuer a foote in earth is become a purchaser in heauen Here is no complaint that the prodigall sonne is entertained and the seruiceable sonne neglected The Enunch need not say I am a drie tree nor the sonne of the stranger the Lord hath surely separated me from his people but whosoeuer cleaueth vnto the Lord to loue the Lord and serue him them he will giue a name better then of sonnes and daughters euen an euerlasting name that shall not be put out Vse 4. This meeteth also with a wofull delusion among many Protestants to whom when we call for conscionable walking in a Christian course What say they did not Christ die for all men and is not heauen as open for mee as for others would not God haue all men to be saued is he not mercifull will he condemne for such and such things which what is it else but from the abundance of grace to make their sinnes superabound and thus they plainly shew that they were neuer yet effectually called and that although they haue bin called to the supper yet haue they refused to come Hath appeared The Gospel is compared to a great light shining out brightly and gloriously 1. a light in that 1. it dispelleth a manifold darknesse which before occupied the minds of men 2. in regard of direction 3. comfort which it bringeth to the beleeuing soule And 2. a great light wherein is a fourth difference from the old Testament in which all things were more darke and obscure through the vaile of figures and ceremonies so as their light was but like the obscure light of the sunne before the rising not that the substance and scope of their doctrine was not the same with ours but that in the manner of deliuerie it was farre lesse lightsome But now the light is risen vp in glorious sort shining not as before almost to none but Iewes but to the Gentiles also so as according to the Prophets foreshadowing hereof the sunne is not only risen and in our midheauen but the light of it is seauen fold bigger then it was before And the reasons are sundrie 1. Many were the types and predictions of the old Testament which must be knowne to be accomplished in the new which for this cause must as farre excel the other in light and brightnesse as the bodie the shadow or the thing it selfe the figure and picture of it truely to this saith one that the exposition must be more cleare then the text 2. The promises made to the Church of the new Testament were many moe and farre more ample then to the old as that from the least to the greatest all should know the Lord that the mountaine of the Lord should be lifted vp vpon the toppe of the mountaines that all the earth should be filled with the knowledge of God as the waters couer the sea the which if they be fulfilled then this great light hath appeared 3. The generalitie of the doctrine confirmeth the same For all nations were to be called to the embracing of it Gentiles Arabians Barbarians and the rest euen of the most barbarous Heathens much light therefore and perspicuitie was to be required in such a doctrine as should acquaint all nations not only with it selfe but all that doctrine also which was formerly deliuered in all ages to the Church of God and this latter most full and clearely explaned in the former This light in this regard is growne like that cloud from an handbreadth to couer the whole heauens and is indeed that water running vnder the threshold of the sanctuarie which is risen from the ankles to a riuer yea a sea couering the earth 4. The exhibiting of Christ in fulnesse of time who came from his fathers bosome to reueale things there secretly reserued from the beginning of the world and the plentifull powring out of the spirit long before promised and 50. daies after Christs ascension accomplished to the Church of the new Testament doth certainely seale vp this same truth besides those expresse places of Scripture which might be alleadged to this purpose In 2. Cor. 3. Paul affirmeth that the ministration of the spirit is farre more glorious then that of the law which he calleth the ministration of death of which he affirmeth that yet it was so glorious that it made
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
their owne sinnes and then for the peoples as the legall Priests did and the Papall doe Nay more it ouerthroweth it selfe for whereas the Papists say that the sacrifice of the masse is the verie same sacrifice which was offered by Christ himselfe vpon the crosse and that verie Christ is offered by them this is against all reason seeing the sacrifice vpon the crosse was offered by himselfe alone without the helpe of any ministers except they meane such as Pilate Caiphas Iudas and the souldiers and such ministers we will easily graunt their secondarie ministers to be 3. The nature of this sacrifice will not admit of that foolish distinction seeing it cannot be offred by any but the high Priest euen he that was the high Priest of things to come who was not euerie yeare to enter once into the holy of holies with the blood of beasts but once for all hath he entred into the holy place and obtained eternall redemption for vs and if eternall redemption be obtained where there is no remission of sinne there is no more neede of oblation for sinne 4. Whereas they say that Christ indeede is the onely Priest to offer a bloody sacrifice and that is but once done and cannot be repeated but yet ought daily to be offred in an vnbloodly manner by their Priests for the sinnes of the quicke and the dead The Apostle taketh away that euasion affirming that without blood there is no remission and that if Christ be offered any more he must of necessitie suffer againe Heb. 9.22.26 The second thing of any moment obiected is that although Christ by his one oblation once offered merited redemption and remission of sinne yet is it necessarie for our saluation that this oblation of his be applyed vnto vs and this cannot be done but by a secondarie daily offring of him in the masse by the masse-priest and hence is their second distinction of the offering as the former of the offerer into primarie and commemoratiue or significatiue Answ. Where by the way note how they wound themselues and thrust their swords into their fellowes sides The councel of Trent saith that the Masse is the verie selfe same oblation which was offered on the crosse the difference is onely in the maner and some small respect now other Papists teach vs that in the masse is not the verie same true and reall oblation but onely a commemoration and signification of it Now who seeth not that the remembrance of a thing is a farre diuerse thing from the thing remembred yea necessarily argueth the absence of the thing remembred Now which of these must we beleeue truely both alike thaâ— is neither seeing the word one oblation destroyeth both 2. We graunt that there must be an application of this oblation but not by such wicked meanes as they haue deuised namely by the multiplication of it selfe as if a man should in stead of applying one plaister doe nothing else but make infinite plaisters whereas one truely applyed to the sore were better then they all but he who was the sacrifice beeing the wisedome of his Father hath deuised a wiser meanes to apply vnto beleeuers his oblation namely by the outward and ordinarie meanes of the word and Sacraments as also inwardly by his spirit working by those meanes effectuall faith in our hearts whereby we lay hold vpon all our good vnto saluation And if there were no meanes to apply Christs merit vnto beleeuers then by daily offring himselfe with it then were there no meanes to apply vnto vs the fruit and benefit of his incarnation death resurrection or ascension vnlesse he should be borne die rise and ascend euerie day for the reason is the selfe same Vse 2. In that it is said that Christ gaue himselfe we may note that Christ gaue himselfe wholly both his bodie and soule in sacrifice and spared neither for we had deserued a double death which it was meete that Christ by a double death should destroy by his bodily death pull out the sting of the death of our bodies and vtterly abolish the death of our soules by the death of his soule and to this purpose that our consolation might be full the Scripture sheweth how that his soule was heauie vnto the death and that a little before his suffering his soule was sore troubled And Isai expressely affirmeth that his soule trauelled in his death and that he made his soule an offering for sinne and powred out his soule vnto death and that he made his graue with the rich in his deaths where note that he speaketh in the plurall number to note this double death of Christ and what other thing did himselfe proclaime with such a loud voice vpon the crosse when he cryed My God my God why hast thou forsaken me for what other is the death of the soule but to be separated from God the fountaine of life which point helpeth vs to vnderstand such places of the Scripture as affirme that Christ suffered and died according to the flesh Ioh. 6.51 and that Christ offered his bodie Heb. 10.10 and all those which ascribe all our saluation to the blood of Christ. All which must be synechdochically vnderstood vnder one kind comprehending all his suffering and neuer excluding any part of it euerie of them beeing equiualent to this speach of the Apostle who gaue himselfe that is both his bodie and soule or wholly vnto the death neither can the death of the crosse be other which is ioyned with the malediction of God from which we by it were wholly deliuered Vse 3. Where it is said that Christ gaue himselfe it may be further noted that his whole passion and death was voluntarie for what is more free then gift and this appeareth in that he was wont to say before hand that he must goe away vnto his father that he must leaue the world and his disciples that he had power to lay downe his life and take it vp againe and that no man could take it from him for who could take that life from him whose sinneles nature of it selfe was not obnoxious to death it beeing the stipend of sinne And further it is briefly to be obserued how the holy Ghost thorough the whole historie hath noted speciall circumstances which confirme the same truth As 1. when the time drewe neere that he should leaue the world he foretelleth to his disciples that he must goe to Ierusalem and suffer many things and be crucified and yet he went yea when Peter tooke him aside and entreated him to fauour himselfe he checked him more sharpely then we reade that euer he did any of the rest Get thee behind me Satan he would not patiently heare any thing which might worke the least vnwillingnes in him 2. When he came to Ierusalem did he withdrawe himselfe when he knewe the Iewes sought to apprehend him as he at some other times had done no verily but knowing that Satan had put