doe streame out nothing but such as Christ speaketh of adulteries murthers thefts couetousnesse deceit vncleannes pride the wicked eye and cursed speaches and yet charge them with such filthinesse they iustifie themselues with the Pharisie they thanke God they serue God as well as the best haue as good hearts as the best they doe as well and liue as well as the best of them all you cannot fasten on them any sence of their foule sinnes they neede no purging nor washing whereas the godly daily groane and grieue in the sence of the presence of that with them which they hate worse then death it selfe Vse 2. Hence may be noted that wheresoeuer sinne is pardoned it is also purged Rom. 8.2 There is no condemnation to them that are in Iesus Christ for the law of the spirit of life freeth them from the law of sinne and of death that is not only from the curse of the law but euen that law and power of sinne it selfe which would still hold vs in the seruice of it He shall die in his sinne that dieth not vnto his sinne not that sinne can be so dead as not remaine but if it lie not bleeding by vertue of that stroake which Christ in his death hath giuen it if the force of it be not abated and thou escaped from the rule of it Christs blood doth thee no good How excellently doth the Lord Iesus himselfe in his speach to Peter approoue this truth If I wash thee not thou hast no part in mee and no part in Christ no pardon of sinne Dare any man then dreame of his reconciliation with God that finds not holinesse daily preuayling against corruption and the endeauour of puritie in heart and life against that foule impuritie that stickes fast and cleaueth vnto both or dare any vnsanctified heart which in that it hath set it selfe vpon a resolued course in sinne is a rebell vnto God laie claime vnto any part of the death and merit of Christ when Christ hath said that vnlesse he wash the soule that partie hath no part in him No no the wedding garment and this our elder brothers garment is wouen of holines as well as righteousnes and there is no admittance to the supper of the Lambe no blessing without either Vse 3. Let both these considerations mooue vs to be euer washing and clensing our selues from our vncleannesse and neuer to be at rest till we finde our selues although not free from blacknesse yet comely as the Church confesseth of her selfe And because this is the cheife vse of this doctrine I will stand a little longer to propound in it two points 1. the meanes and notes which we must vse and by which we must discerne our selues to be washed and purged 2. the reasons or motiues to vse carefully those meanes For the former A man that meaneth to be neate and cleanly 1. hee willingly looketh himselfe in a glasse he is not angrie with the partie that setteth the glasse before him but he calleth for it that he may see what spots are about him and looketh neere that he may discerne them euen so a man that would be purged must often set the glasse of the law before him will not be angrie with him that preacheth and propoundeth the law vnto him whereby he may see his foule spotts and disorders And here is one difference betweene the cleane and vncleane one cannot endure to take notice of his filthinesse his heart will abide no gaging nor sounding the other hath a purpose to be cleanly and would haue the least filth about him discouered that it may be remooued Secondly A man that is in this way to be purged beginneth with the foulest spots first and those which are most conspicuous and commonly first remooueth those in his face Now the foulest and most noted defilement which is most conspicuous and consequently odious vnto God is an vngodly and wicked heart which as the Lord beginneth his washing withall for the first thing he doth in the conuersion of a sinner is to take away the heart of stone so he that would haue euidence of his cleannesse must beginne here and first wash the inside so the holy man Dauid although his sinnes were in the eyes of the world yet to be soundly purged of them he craueth a cleane heart and a renewed spirit And thus as he that meaneth to be cleane beginneth at his head and so washeth all downeward so the pure of heart beginne at the heart and this carrieth all other parts and members they know that of the filthinesse of the flesh and spirit the latter is more filthy and therefore they seeke first to be renewed in the spirit of their mindes and to wash their consciences from dead workes whereas those that meane neuer to be cleane beginne as it were at their feete if they can abstaine from murther adulteâ—ie drunkennesse and such open sinnes in the act which is apparant to euery eye they thinke all to be cleane and well because they neuer see the hardnes the pride and foulenes of their hearts but euen this conceit that they haue washed their hands in innocencie neglecting their hearts is a brand and marke of their vncleannes and impuritie Thirdly hee that will be cleane proceedeth on to the other parts of his bodie and will see that they be sutable so this grace of sanctification as it beginneth in the minde so it proceedeth to worke in all the members it is carefull that all the vessels be preserued in holinesse and honour A pure heart will not be without pure hands chast eyes an ordered tongue c. Where is to be obserued another maine difference betweene the cleane and vncleane the former endeauour to cleanse themselues from all filthinesse of flesh and spirit and to grow vp vnto full holinesse but the latter can content themselues with a supposed goodnes of their hearts and yet let loose their tongues to all obsene and lewd speaches and open their eyps to all wandring and lustfull spectacles and their hearts thinke no ill but are good inough for all that but halfe an eye can discerne what impure wretches they are both within and without Fourthly such a person will proceed on to his garments and will not endure filth or spots on them euen so that soule whom Christ purgeth hateth euen the garment spotted by the flesh euen all occasions inducements and appearances of euill yea such as he cannot auoid yet he can hate Whereas the carelesse and slouenly Christian runnes into all companies into all courses and thrusts himselfe into all occasions of sinne because he is filthy he careth not to be filthy still yea and to foule and besmeare all that come in his companie Fifthly The sanctified person vseth all good meanes whereby he may become cleane and beeing so he is carefull to preserue himselfe cleane so long as he can For 1. he desireth to be euer sprinkling himselfe with the
are two especially 1. the deniall of a mans selfe with a daily invring ones selfe to the crucifying of his affections and lusts Paul beat downe his bodie as with clubs and kept it vnder Prooue masteries with thy selfe arme thy selfe against thy selfe make warre without truce vpon thy selfe it is a warre without bloodshed hurting none no not thy selfe but profitable to worke thy peace with God with thy selfe with others remember Salomons speach He that ruleth his minde is better then he that ouercommeth a citie 2. Prayer for neither this nor any vertue groweth in our owne grounds neither good nature nor freedome of will can make this supplie but we must haue recourse to the father of lights our selues are but our owne burdens of so miserable molde as we need no other enemies then our selues to depriue our selues of our good if the Lord befreind vs not whom we must wrastle withall by our praiers and if we would preuaile vnto our prayers we must sometimes ioyne the exercise of fasting which after a sort doubleth our forces both in strengthning our praiers as also by disposing vs to the receiuing of these graces And now to end this large treatise it wil be asked But what if any Minister be scandalous in any of the forenamed vices or defectiue in the vertues mentioned Ans. 1. If he be not answerable to these Canons it is plaine by the Apostle that he is not to be called 2. If he be called and after prooue vicious he must be delt withall as an Elder 1. no accusation must be receiued vnder two witnesses at least 1. Tim. 5.19 2. when he is accused of a knowne and scandalous vice all possible meanes must be vsed to reclaime him As 1. by open reproofe vers 20. 2. sometimes by translation of him to such a place as where are lesse meanes of that sinne as one giuen to drunkennes or contention from a drunken and quarellous people 3. sometime by a temporall deposition from his office if there be hope hereby to doe him good 4. after sufficient admonition censures and trial by a perpetuall deposition from his place yea and further if he still prooue incorrigible by proceeding to excommunicate him and cast him from the societie of the Church And the rather 1. Because Ministers are set ouer a people to edifie and not destroie them 2. Because the actions of Ministers haue a secret power not to lead onely but euen compell men to the like especially if they be lewd and wicked 3. Weaker and meaner men for manifest vices not repented of must be proceeded against to excommunication much more the Minister whose scandalous life is infinitly more dangerous and hurtfull 4. Such proceeding against notorious insufficient and scandalous wretches who neuer came in nor are kept in by the Apostles canons would doe good for example Vers. 9. Holding fast the faithfull word according to doctrine that he also may be able to exhort with wholesome doctrine and improoue them that say against it Hauing followed the Apostles meaning and method in describing the fitnes of him who is to be chosen into the Ministerie who for the innocencie of his life ought to be free from manifold vices and corruptions which are plentifull in the world and for the integritie of his conuersation seeing whatsoeuer he doth is exemplarie ought to shine with mâ—nifold graces and vertues as we haue heard Now we come to the second branch of the Ministers fitnes which standeth in his abillitie to discharge his high calling and place vnto which is required such â—kill and cunning in the grounds and points of Christian religion as that he may be able to hold fast maintaine and iustifie against all challengers that truth and doctrine which is agreeable to the faithfull word that so whensoeuer any blast of heresie tyrannie false doctrine or flatterie shall rise against him yet he may hold fast that faithfull word which is therefore a sure ground of sound doctrine and thence instruct and edifie the consciences of his hearers in all necessarie doctrine Whereby it shall come to passe that he keeping himselfe constantly to this truth shall be fitted fruitfully to turne himselfe to any dutie of his calling that let him be to deale with either of those kinds of hearers whether such as are obedient and teachable he shall build them further and make them sound Christians by exhortation out of wholesome doctrine or else such as are stubborne and opposite contradictors of the truth these he shall convince and with manifest reason put to silence And thus in regard of both Gods name shall be glorified true wisedome shall be iustified Gods kingdome shall be enlarged and amplified and Satans kingdome shall be destroied and damnified This is the scope of the verse which containeth two parts 1. The dutie enioyned euery Minister to hold fast the faithfull word according to doctrine 2. the end including a sound reason of it in the rest of the verse That hee may be able c. For the meaning of the former part Holding fast the word properly signifieth such an holding as men vse when some other man hath laid hold on that which they will not part withall euen an holding with all their strength and force not such an holding as a man careth not whether he hold or no for then the thing holden would of it selfe slip out of a mans hand but an holding against a contrarie hold which vseth to be the stronger and firmer inforcing thus much that the Minister must lay hold with both hands surely apprehending the truth in the vnderstanding of his soule as also in the affections of his heart in either of which if he faile he holdeth not fast seeing neither can a man loue that which he knoweth not nor hold that he loueth not But what must he hold so fast The word which is not tropically as in many other places to be conceiued but properly In which proper acceptation it signifieth all that heauenly doctrine which is deliuered to the Church in the writings of the Prophets and Apostles which we call the holy Scriptures Now this word the Apostle doth not nakedly mention but adorneth it 1. by a notable adiunct the faithfull word 2. from the porper ende of it according to doctrine which is fitted for the instruction and edification of the Church in all ages which we will further expound as we come vnto them Doctr. 1. That the word of God is a faithfull word and infallible 1. If we looke to the author he is holy and true Rev. 3.7 and vers 14. These things saith Amen the faithfull and true witnes euen God who cannot lie as vers 2. of this chapter 2. The instruments were led by the immediate direction and assistance of the holy Ghost 2. Pet. 1.21 beeing of themselues either rude and illitered men as Amos an heardman Peter and Iohn fishers Matthew a toldegatherer so as the great clarkes of those daies were driuen
to be soone remooued to another Gospell nor so fickle as children to be carried about with euery winde of doctrine but hold fast such a stable truth so full of direction in all the life and so full of comfort at the time of death for it is as a fast and faithfull freind tried in time of aduersitie standing closest to a man in his greatest necessitie Obiect There is no feare but we shall hold out whatsoeuer should betide we are grounded and setled Answ. But how many did in the fierie triall in Queene Maries time scarce one in Cambridge both the Vniversitie and Towne or if one poore Townsman held it out in the flames that was all Lastly both Teachers hearers must trie their doctrin by this touchstone if it abide this touch it is gold it is a pure and faithfull word if it be not according to this word there is no light in it Which is according to doctrine Here our Apostle both deliuereth another note and setteth another marke vpon the word as also vseth another argument why the Minister should hold and hold himselfe vnto the word of God deliuered in the Scriptures because it is not onely a faithfull word vnto which the faithfull may cleaue and rest as vpon a sure anchor but also such a word as beareth the bell for the â—itnesse of it to institute instruct and edifie the Church and members thereof as if he had said That word which is most fitted to edification and instruction is to be maintained and held fast that it may be held forth before Gods people but this is such a word and therefore Ministers must hold it fast Doctr. Whence we learne that the word of God is his owne ordinance fitted to instruct the elect in all necessarie truth and doctrine which is the very scope of our Apostle and will otherwise also appeare if we consider 1. The wisedome of God who hath in the bookes of Scripture comprised and deliuered a most perfect rule of doctrine concerning faith and manners to teach as both concerning God our selues and others whatsoeuer is necessarie or profitable to be knowne to saluation To the proofe of which serue all those places where we read that it is able to make a man wise vnto saluation to instruct him to all righteousnesse to furnish him to euery good worke to make him blessed by inchoation here in this life and consummation in the life to come for here through patience and comfort of the Scriptures we haue hope Rom. 15.4 and hereafter life eternall Ioh. 5.39 2. The mercie of God who hath written mysteries aboue the apprehension of the Angels themselues euen to the capacitie of the simplest in things of absolute necessitie whereas if he had but spoken the word it had beene more then he ought vs but he hath written it that we might ponder and meditate of it yea he hath translated it into euery mans language and so fitted it to edifie the more so as fiue words now are better then ten thousand if it were shut vp in it owne fountaine or any other strange tongue besides he hath brought it to vs by an easie price in one portable volume that we might conueniently exercise our selues in it day and night And that we might vnderstand those hard places which for our exercise we shall meete withall in reading and that we might be lead beyond the letter of the Scripture to shew the life of it in the keeping of faith and good conscience he hath appointed a Ministrie in the Church and in all ages hath raised vp men of God whome he hath furnished with the gifts of prophecie and enabled with sundrie gifts of the spirit to see and reueale the truth therein contained For euery manifestation of the spirit is giuen to profit withall and he gaue some to be Apostles some Prophets c. for the edifying of the Church and the gathering of the bodie of Christ. 3. The power of God who conuaieth such a power into this his ordinance as whereby it becoÌ„meth so mightie in operation so able to cast downe strong holds and euery high thing exalted against God yea so strong at the weakest as that by it alone the kingdome of darknes and of the deuill is bartered and subdued and Iesus Christ the Prince of peace set vp in his throne within the hearts of men Vse Would any Minister edifie his people let him hold fast this word would he teach them Christ this word testifieth of him would he beget faith in them this word must doe it Rom. 10. would he destroie sinne in them as Dauid said of Goliahs sword there is none to that so there is no sword of the spirit but this would he raise the afflicted hence may he speake a seasonable and sauorie word to him that is weary in a word if a man will take the most compendious way to bring soules to heauen let him obserue this rule of holding him to this word which is ordained for doctrine But if a man either for idlenes or ease neglect the reading and study of the Scriptures or according to the vanitie of his heart lay by this booke and fall to the studie of Friars or Fathers and seeke to preach matters of more applause or to get a name of learning is in his profundities curiosities and such quainte deuises as he meeteth withall in mens writings this man leaueth the right way of edifying men in the waies of God and is in his conceit wiser then his maker who hath fitted this word for doctrine and no other 2. Hence note that it is Gods will that euery man should be expert in the Scripture seeing he hath so fitted it for the teaching of the simplest Which must force euery man to examine himselfe whether he hath found it such a fit word for doctrine for he whose heart cannot iustifie the word in this propertie is no child of wisedome Many haue heard this word a long time and yet vnderstand it not haue learned little or nothing are ignorant of Christ and what he hath done but in grosse and generall tearmes haue attained no lasting comfort from the same Where now lieth the fault the word is fit to â—each thee the Ministerie stablished and sanctified to the edifying of thee all the gifts of the â—eachers are giuen to profit thee Why then haâ—t thou not profited Oh the sinne lyeth at thine own doore in that thy selfe hast refused or resisted instruction It is not the obscuritie of the Scripture but the darknes of thy blind mind that hath hindred thy profiting The word is as fit to teach thee as the choysest seed is to take and grow with encrease but thy soule is vnprepared thy heart is as the stonie or thorny or high way ground no seed can thriue in it all the labour of Gods husbandmen is lost vpon thee Thy sinne hath suffered the word to loose the vertue and power of it in raising
of Scripture ioyneth these two together What ones were the false Prophets and false teachers which should bring in damnable heresies but such as should liue in the lust of vncleannes and liue as bruit beasts led with sensualitie and what manner of persons were they that like Iannes and Iambres should resist the truth but men of corrupt mindes wholly giuen vp to liue in their lusts and not so onely but reprobate concerning the faith such as depraued the doctrine of faith and the pure veritie of God to their owne lewd affections And if we looke vpon particular persons was not this the reason why Elimas resisted Paul and Barnabas and sought to turne away Sergius Paulus the deputie from the faith because he was full of vnrighteousnesse and therefore he could not cease to peruert the straight waies of God And why did not Diotrephes receiue the Apostles and their doctrine professing himselfe a Minister among them Iohn giues the reason because he loued preheminence which neither they nor their doctrine could affoard him Vse 1. Neuer make any Minister the rule of truth seeing error in life from which none is exempted may breed error in Doctrine but reade with diligence the holy Scriptures whereby thou maist be able to discerne after triall betweene truth and falshood and accept it for it selfe 2. Meruaile not much if thou seest many Ministers resist the truth for many in all ages are disobedient and no meane ones that hate to be instructed themselues contradict the truth and in stead of building hinder the building of the Church as Sanballat and Tobiah the walles of Ierusalem yea one Ieremie had Pashur and all the Preists against him Christ himselfe had Annas Caiphas Scribes Pharises people and all against him and who were they but such as neither entred themselues into the kingdome of heauen nor would suffer others nay rather marke the point that is resisted whether it fight against any of their lusts thou mightest haue seene 400. Prophets against one Micha thou mightest haue seene in Queene Maries time all the Preists and Clergie that durst be seene resisting and ouerthrowing all the foundation of religion and condemning to death and executing whosoeuer durst mute against theÌ„ there is a Synagogue of Satan as well as a Church of God and consequently many Ministers of Sathan as well as Ministers of Christ. 3. Whoâ—â—euer would know and be preserued in the truth must learne to yeeld obedience vnto it for this is a speciall meanes Ioh. 7.17 If any man will do his will he shall know of my doctrine whether it be of God or I speake of my selfe Vaine talkars Doct. Preachers who themselues are disobedient vnto the word for most part become in their Ministerie no better then vaine talkars 1. In regard of themselues beeing vaine glorious persons affect applause rather then godly edifying which is a most vaine thing 2. In respect of their labour which is all in vaine neuer attaining the end and right scope of the preaching of the Gospel vnto saluation for he that soweth vanitie what else can he looke to reape 3. In regard of the hearers who also spend their paines in vaine they heare a great noise and pompe of words and a glorious shew of humane wisedome which may rap the simple into admiration but they are left without reformation their eare is perhaps a little tickled but their hearts remaine vntouched neither are their soules soundly instructed nor fed with knowledge but they go away as wise as they came These Paul calleth vain talkars and vain ianglers 1. Tim 1.6 and againe profane and vaine bablers and that iustly 1. Because their puft discourses proceed from the profanes of their hearts 2. They are as strange fire from the Lords Altar opposed to that which the Lord hath sanctified to the saluation of his people 3. They are so farre from the edifying of the Church that they cause men to encrease vnto more vngodlynes and profanes Vse 1 Note the difference betweene these and godly Pastors which are according to Gods heart these feed Gods people with wisedome and vnderstanding the other with vanitie and winde these as they haue their gifts and calling from God so they speake euery word from him and for him the other like the Deuils cooks are euer blending with the truth that it may neuer be purely tasted and like vntrustie solliciters speake one word for God and two for themselues these bring meate in their mouthes which though it be course and serued in great simplicitie like Daniels dyet which was but water and pulse yet because it is Gods allowance it goeth with a blessing which maketh the children of god thriue by it the other serue vp more curiously cooked dishes with greater state and ostentation of humane learning and eloquence but for want of nourishable meat in all this varietie the soules of Gods people are kept thinne and leane and rise and depart such banquets without any great saturitie Now if any would shewe himselfe a true Pastor sent from God let him ayme at these two things 1. Gods glorie not his owne for to seek himselfe is a note of a false teacher see Ioh. 7.18 2. the raising of the Church vnto heauen and not himselfe in earth Rom. 10.1 his hearts desire must be that Israel may be saued he must desire to fal so that his people may be raised to heauen Rom. 9.3 2. Note hence a difference betweene the Apostles iudgement and the iudgements of many inconsiderate men Men account such preachers vaine talkers that apply the word home to euerie wholesome vse and the more dexteritie a man hath in this excellent gift the more liable is he to this imputation whereas indeed here we are taught an other lesson that those whose doctrine vanisheth away without building on the foundation such as come preparedly to the word those are vaine talkers and their teaching is a froathie teaching but if true doctrine be wholesomly applyed and haue quicknes and life in it wo be to that man that saith not This is the finger of God and that God is in you indeede 1. Cor. 14.25 3. Marke hence what kind of Ministers the Apostle would haue put to silence not onely such as are open enemies to the truth or broachers of lyes but such as are disguisers of the word froathie teachers such as seeke out vaine things for the people Paul would haue lookt to these betime and would were he liuing stoppe the mouthes of such he knewe that the Church might better spare a 1000. of these then one godly and faithfull Pastor and were this canon put in vre for one silenced Minister we should haue one hundreth Deceiuers of minds By metonimie of the subiect the heart is put for the mind the auncient according to the Scriptures seating the minde therein for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth the inwards about the heart and further by Synecdoche the
heauen but a few meane men and those perhappes more nice then wise what becomes then of so many great and learned men wiser we hope then all they Thus while Paul speaketh the words of truth and sobernes he is counted a mad man Act. 26.15 Men are wiser then to becâ—â—e fooles that they may be wise it will not sinke with them that Christ can come out of Galily Ioh. 7.41 And thus by Gods iudgement vpon the infidelitie of men themselues can lay blocks inough in the way to stumble at the truth and desperatly breake the necks of their soules vpon that verie rock which was laid for the rising and saluation of the righteous 3. At how many hands doth the truth go away reproched yea hated and persecuted Gods graces are derided Gods children scoffed and mocked by those who are borne after the flesh Gal. 4.29 And why doth Caine hate and kill his brother because his deedes were good and his owne euill And why are Christians yea Christ himselfe mocked euen for this confidence in his God Psalm 22.8 But here euery man blesseth himselfe and God forbid that men that professe Christ or that we who are ordinarie hearers of his word should be iustly ranked in this number Yet euen of vs how few are there whom the truth hath set free from lusts and seruice of some sinne or other Many of vs indeed haue gone farre in the contemplation of this truth but our minds and soules are no more altered and changed then if we had read or heard some humane Histories affecting vs for the time but leauing vs where they found vs at first How few of vs are sanctified by this truth and daily proceed on to encrease in sanctification by meane of it which that it is the scope of it Christs petition teacheth Ioh. 17.17 Nay how many of our hearers detaine this truth in vnrighteousnesse that is while they heare learne and can remember much of it yet in their courses are as vaine and vngodly as euer before Which plainely argueth a forsaking of the truth vpon the plaine feild making such persons more liable to moe and more fearefull strokes of God who receiuing the truth into their eares vnderstandings and iudgements but turne away their affections from it yea turne from it in their practise in that they hate to be reformed by it And if we haue not in great part turned away from the truth where is our former courage and resolution for it may not the Lord iustly complaine of vs as he did once of his owne people they haue no courage for the truth Many of vs durst better haue beene seene in Christian exercises then now we dare we could better beare a rebuke for our profession then now we can we did more take to heart the dammage of the truth then now we do we did take more paines for it we could be at more cost for it we could be more zealous against the enemies of it then now we are or can be Alas our dasterdlines and timiditie that faint before daies of triall nay in daies not only of peace but of protection and encouragements in the truth what can we promise of our selues if we were called either to die with or denie Christ Oh therefore let vs call back our selues out of our ruines and â—â—call our former daies 〈◊〉 with them our former workes as such as meane to partake in that honourable commendation of the Angel of the Church of Thyatira whose workes were more at the last then at the first Now that we may the better be preserued from beeing turned from the truth some rules are to be deliuered and practised 1. Entertaine it not for outward respects neither for the laws of the land nor the encouragement it hath c. as very many do but for the loue of it selfe for that we affect we easily turne not from it no nor are driuen from it and if we loue it for outward respects as those outward respects change so will our affections For example if we loue it for the prosperitie of it times of persecutions will make vs fall off with Demas If we hold it because we would hold our temporalties the losse of it will be light in comparison of losse of goods dignities countrie world libertie and life the least of these will the heart fasten vpon although with the losse of the truth and with it of saluation also 2. Practise so much of it as thou knowest and the more thou practisest the more thou knowest and the more thou knowest thus the more thou louest and the surer dost thou bind it vpon thy selfe and this is the surest hold Ioh. 7.17 when as in religion faith and good conscience are ioyned together for such as thy conscience is such shalt thou be found in religion without which heare euery houre a sermon read ouer the Bible as often as he did who gloried that he had read the text and glosse also fourteene times ouer all this knowledge will not lift thee vp to heauen 3. Call no ground of this diuine truth into question suspect not that which thou canst not reach but accuse thine owne weakenes and ignorance our first parents yeelding at the first onset of Satan to call into question the truth of God were turned away from all that image of God which stood in truth and holines 4. Beware of indifferencie in Gods matters many thinke it good wisedome and pollicie to be on the yeelding hand and as waxe fit to take all formes and the print of any religion but the truth is that such persons as are not rooted and stablished in the truth when windes and stormes arise or the euill day approach they shall not be able to stand but as they haue beene long tottering so their fall shall be great Vers. 15. Vnto the pure all things are pure but vnto them that are defiled and vnbeleeuing nothing is pure but euen their minds and consciences are defiled The connexion of these words with the former is not easie to be seene vnlesse we conceiue the words preceding in that proper sense which we haue giuen of them and then this verse will affoard a reason of the former For the Apostle hauing called these Cretians from attending to Iewish â—ables and commandements of men that is such fabulous doctrines as still would keep life in the ceremoniall differences of daies and meates persons and garments seeing now all that partition wall was broken downe he draweth a reason from that libertie which now is obtained for Christians vnto whom now nothing was common or vnclean but might be purely vsed of them who haue their hearts purifyed in obeying the truth And this reasons is enlarged by opposing the contrarie in a similitude of the like To the impure nothing is pure not onely outward things but their chiefe and eminent inward parts are defiled whether we consider the theoricall part that is the minde and vnderstanding so as they can
life vpon no other condition but of workes doe this and liue and these must be such as must be framed according to that perfect light and holinesse of nature in which we were created which wrappeth vs vnder the curse of sinne and infolds vs in the iustice of God without shewing any mercie at all What a yoke is it that is euer galling vs for sinne partly shewing it partly not as a cause indeede but occasionally increasing it it beeing the strength of sinne 1. Cor. 15.56 Now to be vnder grace is to be freed from all this bondage not onely from those elements and rudiments of the world but especially 1. When the yoake of personall obedience to iustification is by grace translated from beleeuers to the person of Christ our suretie so that he doing the lawe we might liue by it 2. When duties are not vrged according to our perfect estate of creation but according to the present measure of grace receiued not according to full and perfect righteousnesse but according to the sinceritie and truth of the heart although from weake and imperfect faith and loue not as meriting any thing but only as testifying the truth of our conuersion in all which the Lord of his grace accepteth the will for the deed done 3. When the most heauie curse of the Law is remooued from our weake shoulders and laid vpon the backe of Iesus Christ euen as his obedience is translated vnto vs and thus there is no condemnation to those that are in him 4. When the strength of the lawe is abated so as beleeuers may send it to Christ for performance for it cannot vexe vs as before the ministerie of grace it could which is an other law namely of faith to which we are bound the which not onely can command as the former but also giue grace and power to obey and performe in some acceptable sort the commandement And this is the doctrine of grace which we are made partakers of Vse 1. Euerie Christian ought to take vp that exhortation 2. Cor. 6.1 We beseech you that you receiue not the grace of God in vaine not that the sauing graces of faith and loue c. may be receiued and lost againe which is the Popish collection from the place which speaketh only of the doctrine of grace and faith which may be receiued in vaine and is of all such hypocrites who neuer knewe what neede they stood of this grace and therefore some receiue it into their eares not into their hearts into their profession not into their practise into their lippes and tongues but neuer into the loue ioy and other affections of their hearts Whereas could they see the glorie of this ministration they would exceede that people in their acclamation and crie grace grace vnto it Quest. But how may a man knowe whether he receiue this grace in vaine or no Answ. By these notes 1. Whosoeuer receiueth this grace in truth he receiueth together with the commandement a power which enableth him in an acceptable performance of it for howsoeuer the law is a dead letter yet the Gospel beleeued is a quickening spirit the words of it are spirit and life in conferring the spirit of life whereby the beleeuing soule is quickened in the wayes of righteousnesse The first thing then to be examined is whether the Gospel be in word or in power for if it beget onely to a forme and outward profession of pietie and religion it is receiued in vaine 2. As he receiueth a power so doth he also a will to obey the precept of the Gospel he is not now constrained so much by the bond of the law to obey God but the Sonne hauing set him free from such compulsion he becommeth a lawe vnto himselfe and of loue and a free heart if there were no law nor curse he seeketh to please God the gracious working of the spirit bendeth his heart to delight in the lawe concerning the inner man and this maketh the yoake easie and the commandement not grieuous The next thing then to be examined is whether thou serue God in the newenes of the spirit or oldnes of the letter that is by vertue of the spirit renewing the soule and so working the will and not by the compulsiue power of the lawe if thou findest not this change and work of grace in thy will which carrieth euer a readinesse with it to obey God in all his commandements thou hast receiued this grace in vaine for Gods people are a willing and free people and bring free will offrings their hearts incourage them and their spirits make them willing euen there where often power and strength faileth them 3. Whosoeuer is not stirred vp to thankfulnesse of heart and life for his free righteousnesse by the only merit of Christ neuer as yet knew what this grace meant in truth for let a man receiue but a small benefit of his freind looke how he is affected vnto it and prizeth it accordingly doth he testifie his thankfulnes to the giuer shall we be thankfull to a mortall man suppose a Prince that sheweth vs a little grace aboue others in some fauourable speach countenance or other benefit and can the Lord power all his grace into an heart which prizing it can possibly be vnthankfull and where this thankfulnesse is it will make a man in his heart to loue God to feare before him to reuerence his name and his ordinances to affect his house his children his houshold seruants and much more his tokens of speciall loue namely his graces in his owne or other mens soules In his life it will make him beware of all sinne which may prouoke so gracious a God to displeasure yea striue in the subduing of all sinne for grace will not stand with the regiment of sinne nor sinne cannot raigne in him that is vnder grace to conclude it maketh him fruitfull in all weldoing which well beseemeth the spirit which he hath receiued for can either such grace as this deserue lesse or can grace which fitteth her owne habitation frame the heart it taketh vp to lesse then the endeauour in all these The further application of these notes I will forbeare and come to the other instructions Vse 2. Is the doctrine of the Gospel a doctrine of grace then vse carefully the meanes to haue thy part in it for hereby only thou art vnyoked from the curse and tyrannie of the law from Gods consuming wrath and iustice and all the feareful fruits of his displeasure hereby only thou commest to see God in Christ accepting thy person and with thy person thy workes sparing thy weaknes euen as a man spares his sonne that serueth him entertaining willingnesse where there wanteth strength and endeauour where there is no power remitting thy own vnrighteousnesse imputing the righteousnesse of his owne sonne and beginning to frame such an image in thy soule as tendeth to a more happy conditiō then euer thou
godly Ministers lade them with reproaches Pag. 419 Euery Christians care must be to stoppe the mouthes of the wicked Pag. 421 Seruants ought to be subiect to their masters 423 Theft of seruants neuer so coloured is condemned Pag. 429 Seruants are bound to shewe all good faithfulnesse Pag. 431 The meanest Christian may and must bring glorie to the Gospel Pag. 433 The Gospel is the doctrine of Gods grace Pag. 437 The doctrine of the Gospel is a sauing doctrine Pag. 440 The Gospel is a bright shining light Pag. 446 The Gospel is a schoolemaster as well as the Lawe Pag. 453 The doctrine of grace truely receiued teacheth to denie all vngodlinesse Pag. 458 A Christian must denie all lusts whatsoeuer may seeme to plead for them Pag. 463 The doctrine of grace teacheth both to eschewe euill and doe good Pag. 465 The Gospel looketh for some answearable return for the saluation it bringeth Pag. 467 The doctrine of the Gospel teacheth sobrietie of life wherein it standeth and rules of practise Pag. 468 The Gospel calleth for iust and righteous dealing at professors hands Pag. 471 The Gospel inioyneth a godly life the proper work of piety rules of practise Pag. 473 Godlinesse must be exercised in this present world Pag. 478 The Gospel receiued in truth lifteth vp the heart to wait for Christ his second appearing Pag. 482 The expectation of Christ his second comming is a notable meanes to prouoke to Christian duties Pag. 491 Christ his glorie shal shine out in ful brightnesse at his second appearing Pag. 494 Wee ought neuer to speake of God but in a weighie matter and reuerent manner Pag. 496 Christ gaue himselfe for his Church but not for euery particular man Pag. 505 Before Christ redeemed vs we were miserable slaues vnder sinne and death Pag. 511 The Sonne of God hauing once set vs free great is our freedome Pag. 514 Redemption and sanctification are inseperable companions Pag. 517 The members of the Church are Gods peculiar people Pag. 523 The worker must be good before any worke can be so Pag. 527 Iustified persons must needes bring forth good workes Pag. 527 The thing that God requireth in euery professour is zeale in weldoing Pag. 529 All proofes and reproofes must be fetched from the Scriptures Pag. 534 The word of God must be so handled as that the authoritie of it be preserued Pag. 535 To despise Gods Ministers is a grieuous sin Pag. 537 The doctrine of subiection to Magistracie must be often enforced and why Pag. 539 The scope of the Ministerie is to put men and keepe them in remembrance of Christian duties Pag. 540 The memorie ought to be taken vp with godly instructions learned in the Ministrie Pag. 541 Christianitie consumeth not Magistracie but confirmeth it Pag. 544 Euery soule must be subiect to the higher powers Pag. 548 Euery Christian must make account that euery Christian dutie belongeth vnto him Pag. 559 Euery man ought to preserue in himselfe a readinesse to euery good worke Pag. 563 The word condemneth as well vnbridled speaches as disordered actions Pag. 566 Euill speaking is a most hatefull sinne in Christians Pag. 568 A Christian may not be a common barrater Pag. 574 Christian equitie is a beautifull grace in Christians Pag. 579 Christian meekenes beseemeth euery Christian Pag. 584 The consideration of our common condition is a notable ground of meekenes Pag. 588 Whosoeuer is called vnto the faith hath experience of a change in himselfe Pag. 591 The whole course of an vnconuerted man is an vnwise walking Pag. 596 A marke of a man out of Christ is to resist and reason against the word Pag. 599 Before men bee brought to Christ their whole life is but a wandring from God Pag. 601 The spirit that is in man lusteth after envie Pag. 617 Then are wee saued when wee are sanctified Pag. 627 Before the Lord put forth his loue in Christ it could not bee reached of man nor angel Pag. 632 Workes of righteousnesse are excluded from iustifying vs before God Pag. 635 The Lord in baptisme not onely offereth or signifieth but truely exhibiteth grace Pag. 639 All the inward grace of baptisme is from the Holy Ghost Pag. 650 God in sauing men reneweth them to his owne image Pag. 655 The graces of the spirit are plentifully powred out vpon vs in the new Testament as not of a full mercie Pag. 660 Christ our Lord the onely fountaine of all our welfare Pag. 664 The righteousnesse of a sinner before God is not any qualitie in the beleeuer Pag. 669 The honour of the Saints is that they are heires of life eternall Pag. 674 All truthes must bee deliuered but some more stood vpon and vrged then other Pag. 680 A good worke cannot come but from a good man Pag. 684 Professors of the Gospel must be the first and forwardest in euerie good work Pag. 686 Doctrine must bee true and truely dealt withall Pag. 689 Sathan seeketh to corrupt the purest Churches by bringing in needelesse questions Pag. 696 There haue beene alwaies are and shall be heretikes in the Church of God Pag. 703 Euen heretikes and enemies of the Church must bee louingly dealt with by the Church Pag. 706 It is dangerous for the Churches to be left destitute of their teachers though for a short time Pag. 726 The Lord maketh good vse of the most wicked consciences Pag. 723 Christianitie enioyneth all kind of ciuill curtesie Pag. 731 Such as are in the Lords work must be carfully prouided for that they lacke nothing Pag. 732 Christianitie is no barren or fruit lesse profâ—ssion Pag. 739 Religion is the strongest binder of man to man Pag. 748 OTHER PROFITABLE NOTES which besides illustration of Doctrines lie either in the explication of the sence or in application of the vses RVles to be obserued in changing of mens names in number three 4 Cases in which a man may forbeare to set his name to his writings 3. 5 Reasons to stirre vp ministers to diligence 5. 7 Reasons to stirre them vp to faithfulnesse 4. 7 Comforts for ministers in their seruice 4. 8 Priviledges of the Apostle aboue the ordinarie Pastor 3. 9 Men may be called elect of God 3. waies 11 Difference of sauing faith from all other 3. 14 Truth of faith discerned by 4. notes 15 Gospel called Truth for three reasons 18 Notes shewing the heart drawn vpward towards heauen 3. 26 Infallible properties of Christian hope 8. 28 Reasons why we must freely loue our brethren 4. 41 The doctrine of the Gospel called the common faith for 5. reasons 58 Duties to spirituall fathers 5. 61 Differences of the Apostolicall faith from the Romish Apostaticall 4. 63 Letters testimoniall not rashly to be giuen for foure reasons 65 The first person called father for 3 reasons 68 Christ called Lord for 4 causes 68 Men are called Sauiours 3. waies 69 The wickeds peace crazy in 3. respects 73 The power of the Magistrate and Minister doe differ in
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
same Chapter verse 29. denieth that God can repent whom he had heard a little before repenting that he had made Saul King The like in Balaams confession Numb 23.19 Yet it pleaseth God in the Scriptures to set out himselfe to our weaknesse not as he is in himselfe but as he can be knowne of vs for as man speaketh like a man vnto God so God speaketh like a man vnto man who else could not be vnderstood of man We must therefore meeting with such speaches hold these grounds 1. That all those things which we cannot doe without motion and change of our selues the Lord doth them without motion and change of himselfe 2. That God may change his action but not his counsell and will for before all worlds he did so decree to change his action When he deposed Saul to stablish the kingdome in Dauid he did from all euerlasting dispose so to depose the one and set vp the other so as here was no change in God himselfe but in the thing formerly determined so to be changed In like manner the Lord promiseth many things to his children which he seemeth after vtterly vnmindfull of he threatneth things which neuer come to passe as Hezekiah with death but presently retreates it the Ninevites with destruction after fortie dayes but destroied them not yea he seemeth to faine by vttering things cleane contrarie to his minde as when he biddeth Moses let him alone that he might destroie the Israelites whereas he neuer meant to destroie them To which in generall I answer 1. That all promises are made with condition of faith and repentance as also with the exception of the crosse 2. That all threats are made with exception of conuersion and repentance in neither of which the condition is expressed often but euer included and beeing added to that threatning against the Nineuites and against Abimelech Gen. 20.3 dissolueth the obiection 3. That the Lord neuer changeth his counsell and secret will but sometime his reueiled and that then when it includeth some condition depending vpon some euent which condition had it not bin included in the denunciation against Ezechias the decree of God had beene absolute and so not revocable neither by the prayers or repentance of that good King as it was 4. That the Lord may denounce a thing which yet he neuer decreed to doe and yet neither lie nor faine as in deliberatiue propositions such as that was against the Israelites Let mee alone for had Moses taken it for a simple interdiction I see not how he could haue without sinne proceeded on in his intecession for them but he perceiued the Lord carrying this matter as one in a deliberation what he might best doe in it Againe although the Lord cannot speake contrarie to his will yet he doth and may speake something diuerse and besides it as here both to teach Moses what it was that withheld his wrath euen his prayer which was whetted hereby as also to quicken the people to speedie and vnfained repentance Obiect But in the Scriptures we meete with many parables and hyperbolicall speaches which neuer were nor can be true as the conference among the trees and that the world were not able to containe the bookes of Christs words and workes which we see not how they can stand with the truth of God Ans. In the Scriptures are some speaches diuerse and some contrarie to the truth and yet neither lies nor sinne For God speaketh sometime by 1. contraries as by ironies or speaches of derision which are not alwaies vitious in man neuer in God but carrie with them most seuere reprehensions against sinne 2. sometimes by parables in which not falsehoods but by fained things vnfained truthes are taught and deliuered 3. sometimes by excesse of speach speaking of infinite and incomprehensible things so as we may comprehend and affect them But in all such formes of speach we must hold these conclusions 1. That they tend to the instruction and edification of the Church 2. There can be no purpose on Gods part to deceiue as in a lie but to profit by a more powerfull and forcible manner of teaching the truth 3. He intendeth nothing but the truth it selfe for he conceiueth not one thing in his minde and vtter another but onely omitting the proper speach in figuratiue and tropicall he more elegantly powerfully and profitably explaneth the same truth Thus hauing prooued and cleared the doctrine we descend to the vses of it Vse 1. If God cannot lie then whatsoeuer his Ministers promise or threaten from him and out of his word is aboue all exception seeing he hath spoken it who cannot lie deceiue or be deceiued which should stirre vp euery man to giue glorie vnto God as Abraham did by sealing to his truth that is by beleeuing and applying vnto his owne soule euery word that proceedeth out of the mouth of God for whosoeuer thus receiueth his testimonie hath sealed that God is true then which no greater glorie can be giuen vnto him Whereas not to beleeue him on his word is as high a dishonour as any man can cast vpon him for it is to giue God the lie hee that beleeueth not hath made him a liar which in manners and ciuilitie we could not offer to our equall and which euen a meane man would skorne to put vp at our hands Hath God made thee any promise that he will be with thee in sixe troubles and in seauen hath he promised that he will dispose of all things to the best to thee that louest him hath he said that no good thing shall be wanting to thee that fearest him doe thou leane and hang vpon these promises and giue God the honour of truth by beleeuing him Thou wouldest trust a man whom thou thinkest will not lie though thou knowest he can lie and deceiue thee much more maiest and oughtest thou the high God who is as farre from the power as the will and as farre from both as from ceasing to be God Yea but I see no meanes no hope but all things are rather cleane contrarie to the promise and the common order of things carried against it Be it so yet must thou depend vpon the naked promise which is true and not lying as Iohn speaketh of the annointing Thus haue the seruants of God done before vs Hezekiah knew not what to doe but his eies were to the Lord Abraham hoped aboue hope yea then when all meanes failed and the order of nature was set against him did be not doubt of the truth of the promise but gaue glorie vnto God the victorious conquest of whose faith is often in the Scriptures recommended vnto our imitation And this lessō must be laid vp in our harts especially against the times of our deepest distresses and afflictions by persecution or otherwise wherin if they be either more smart or more durable we shall not want Rabsakes who will not sticke to reuile
priests must notwithstanding publikely not onely read but expound it Which is committed vnto me according to the commandement of God our Sauiour Our Apostle insisteth still in the iustifying of his calling and sheweth how he came to be a dispenser of such great mysteries as these are of which he hath spoken it was not ambitiō which made him thrust himself in for a Pastor neither necessitie or want which vrged him to take vp this calling as many base wretches now a dayes make it as a citie of refuge for whilest he went with commission against Christians wee neuer read that he was glad to worke with his hands to minister to his necessities neither was it ease or honour which solicited him for euer after the vndertaking of it he was in disgrace in perills in paines and labours aboue all the rest of the Apostles neither was it a voluntarie motion taken vp of his owne head which mooued him vnto this function of preaching But first it was a businesse or charge committed vnto him of trust or wherewith he was betrusted Secondly he receiued it by commandement the nature of which commandement sheweth that he was so farre from vndertaking this office of his owne will that it was rather forced vpon him the word in the originall is properly a martiall word taken from the wars wherein the Captain hath a power to presse soldiers and to place them in the foreward rearewarde or wings at his pleasure from whome or from whence they may not start vnder paine of martiall law to which he seemeth to allude when he saith that he had fought a good fight And how Paul was extraordinarily pressed into this field euen against his heart and as we say the haire appeareth in that he must be beaten downe to the ground strucke starke blind eate and drinke nothing in three dayes that of an extraordinarie waster of the Church he might become an extraordinarie chosen vessell to publish the doctrine he had persecuted And thirdly he receiueth no more commandements from the high Priests to afflict the Saints but a commandement of a faire contrarie nature from the high Priest of our profession euen from God our Sauiour Which may be meant either of the sonne to whom the title of Iesus or Sauiour is properly ascribed in Scripture whence is notably prooued the diuinitie of Christ who as God meriteth mans saluation or else rather here of the Father the epithite beeing truely referred vnto both for the Father saueth by his Sonne and the Sonne by his flesh in reconciling vs vnto the father Againe the father is called a Sauiour as he is the God of life imparting to the elect through his Christ the life of grace and glorie which message of life the Apostle was to publish by vertue of this commission and commandement which is said to shewe this order to be receiued both from the Father our Sauiour and the Lord Iesus Christ 1. Tim. 1.1 If here it be asked whether Paul was called onely by the commandement of God The answer is yea onely for herein is the difference betweene the Apostles and ordinarie Ministers the proprietie of the former was to be called immediatly by Christ of the latter to be called of God but by men beeing generall to all ordinarie Consecrations that there is required a twofold presence 1. of God 2. of the Church as Iunius out of the Schoolmen learnedly obserueth but not so in extraordinarie callings to which the former sufficeth without the latter Out of these words naturally arise these three considerations 1. That the office of preaching is an office of trust 2. That whosoeuer vndertaketh must finde himselfe pressed by this calling and commandement of God 3. A direction from the Apostles example how and when ministers may and must insist in the commendation of this office Doctr. 1. That euerie minister called by God is one of Christs committes vnto whom he betrusteth now after his departure the care and ouersight of his spouse who is deerer vnto him then his owne life appeareth in that they are called stewards of this great house hauing receiued the keyes to open the kingdome of heauen and to distribute to the necessitie of their fellow seruants chosen vessells as Paul not to containe but to carrie the pearle and treasure of the kingdome feeders as Peter husbandmen to whom the vineyard is let out till his returne Of the doctrine much more afterward Vse 1. The honour of a Minister is faithfulnesse in the diligent and carefull discharging himselfe of that trust committed vnto him the principall part of which repose standeth in the faithfull dispensing of Christs legacies to his Church according to his owne testament which as it is his dutie enioyned 1. Cor. 4.2 so is it his crowne his ioy his glorie that by his faithfull paines he hath procured the welfare of his people and bringeth with it a great recompence of reward for if he that sheweth himselfe a good and faithfull seruant in little things shall be ruler ouer much what may he expect who is faithfull in the greatest Happie is that man that out of the vprightnesse of his heart can say with Paul that nothing no not his life is so deere vnto him as to fulfill his course with ioy and the ministration he hath receiued If any man aske how he shall come to this I answer he must take the course that Paul did 1. he must teach the whole counsell of God and keepe nothing backe v. 27. and 2. he must dispense it sincerely not handling it deceitfully nor making merchandise of it but 1. as of sinceritie as in the sight of God 2. in the declaration of the truth approouing himselfe to euery mans conscience here by he shall become a sweete sauour to God euen in them that perish whereas the false and foolish Prophet hath a cuppe of gall and wormewood tempered by the hand of the Lord Ier. 23. and the Prophet Ezekiel sheweth both the head and tayle of this vnhappie condition the first entertainement of him is a woe and his farwell a curse and therefore I say to euery one present whom it doth or may concerne as Paul to his Timothie O Timothie keepe that which is committed vnto thee and That worthie thing which is committed vnto thee keepe it yea I charge you all in the sight of God who quickeneth all things that you keepe this commandement Vse 2. The ministerie is no calling of ease but a matter of great charge nor contemptible as many contemptuous persons thinke it too base a calling for their children but honourable neere vnto God of great trust a calling committing vnto men great matters and worthie things which not onely the Angels themselues haue dispensed sundrie times but euen the Lord of the Angels Iesus Christ himselfe all the while be ministred vpon earth the honour of which calling is such as those who are employed in
suppressed And as the charge must be iust so it must not be frailties or infirmities that hang vpon our nature commonly corrupted but grosse and open sinnes yea and enormious crimes in the sight of the sunne the iust challenge and proofe of which disable a man from this function by this Apostolicall Canon And howsoeuer he that is the cleanest and hath washed himselfe in snow water hath his owne clothes that will pollute him yet read we of diuerse in the Scriptures that haue attained to walke without reproofe as Iob Zacharie and Elizabeth and many euen priuate Christians at this day through Gods mercie liue without crime though not any saue the Sonne of God himselfe euer liued without sinne All which open to vs the meaning of the precept Doctr. How able soeuer a man be to teach yet if he be of corrupt conuersation and scandalous in life he is not fit to be chosen for a Minister Reasons 1. Our Apostle here in the first place and more largely insisteth vpon the life of him that is to be chosen and afterwards in fewer words requireth his fitnes for doctrine and so in his charge to Timothie that he should laie hands on no man rashly addeth that some mens sinnes goe before hand and some mens sinnes follow after iudgement as though he had said more largely Vse all the circumspection thou canst yet some hypocrites will creepe into the Ministerie some are inwardly profane and such close sinners thou canst not discerne till afterward they manifest themselues others are open sinners of which thou maiest iudge aright these latter thou art to hinder the former reclaime or seasonably remooue and so salue vp the sore againe for how requisite is it that such a sweete and sauorie doctrine should be matched with a sweet and sauorie Christian conuersation 2. That such an high calling is to be graced with an vnreprooueable life was typified in the law sundrie waies as after we shall more clearely see in the positiue vertues required especially in that prohibition that none of Aarons sonnes or seed that had any blemish in him might once presse to offer before the Lord neither come neere the vaile nor stand by the Altar 3. A scandalous and obnoxious person shall neuer do good in his calling For although the things of Christ as the Word Sacraments and Doctrine depend not vpon the person of the Minister but on the ordinance of Christ neither in themselues are the worse in bad mens hands no more then a true mans peece of gold in the hand of a theife yet by our weaknes in such a mans hand they are weaker to vs and although no man can answer or warrant the refusing of pure doctrine which is not to be had in respect of persons for the spotted life of the Minister who while he sitteth in Moses chaire be he Pharisie be he hypocrite must be heard yet can it not be but that the wickednes of Helies sonnes will make the people abhorre the offerings of the Lord which what a greiuous sinne it was before the Lord see 1. Sam. 2.17 Againe how can he benefit his people whose hands are bound whose mouth is shut and cannot vtter the truth without continuall galling and sentencing of himselfe and when euery scoffer shall be readie to say to him art thou become weake like one of vs and the word shall be still returned vpon himselfe how can it be expected that he should do good amongst them Christ preuented that scoffe Phisitian heale thy selfe and Paul sheweth the dutie of euery Minister namely to minister well and the fruit of it he getteth a good report and great libertie in the faith Wherein let a Minister be wanting if he were able to speake with the tongues of men and Angels yea if he had a fierie tongue sitting on his head he shall neuer be able to preuaile with ignorant persons who must be sensibly taught and that aswell by their eie as by their eare 4. It is a most dangerous condition to himselfe to be a good teacher of a bad life for such a one is in the snare of the deuill that is when he seeth his life still more and more exprobrated and himselfe more despised euery day then other for it is iust with God that with the wicked should be reproch then he beginnes to grow so bold and impudent as that he casts off all shame and care and as one desperate and hardened in sinne prostituteth himselfe remorselesly vnto all lewdnes and vngodly conuersation Vse 1. Hence may we see the reason why the Deuill so mightily laboureth to slander the most faithfull Ministers of Christ namely that by the contempt of their persons their doctrine also might be condemned And therefore he will play at small game ere he sit out If he cannot hinder the Ministerie he can disgrace it If he cannot discontinue it he can continue a deuill still that is both an aduersarie and an accuser of it for either Christs Disciples wash not or fast not or Christ himselfe is a good companion or Iohn Baptist is too austere and precise or some natural infirmitie as Elishaes bald pate shall be cast as a rub in the way to make the Doctrine lesse welcome And all this because long experience of many ages hath taught this old serpent that the most wretched miscreant euen Herod himselfe will heare gladly Iohn Baptist if he conceiue him as he is a good and godly man carying himselfe without reproofe and exception The selfe same is the ground why he setteth himselfe in all ages to shoue in and hold in the Ministerie such persons as like vnfauorie salt are too base for the dunghil euery way for the ouerthrow of this apostolicall direction vsing and vrging most impregnable arguments drawne from affinitie affection some base and seruill demerit letters and requests of great men or gifts which blind the eyes by which and many other meanes Satans Ministers for the Apostle calleth them no better keepe out the Ministers of God What mischiefe these stratagems of Satan haue wrought in the Church we may see and bewaile and prouoke thence our prayers that the Lord would so let his kingdome come euery where that such maine pillars of Satans kingdome may be shaken and broken especially in reformed Churches which professe and auow the lifting vp of the scepter of Iesus Christ. Vse 2. Note hence what conformitie is most vrged by Christ in all his Ministers namely the â—â—iting to vncorrupt doctrine an vnblameable life by these two shall all men know who are the true Ministers sent of Christ this voice and these hands are infallible distinctions not onely of Ministers from other men but euen of Ministers among themselues and the maine and intolerable inconformitie of Ministers is the suiting of Iacobs voice with Esaus hands The Minister hath not done his dutie when he hath pointed to others the way to heauen and
counsell is he that is able to receiue this let him receiue it But the true meaning is that the minister ought to be content with one wife at once and not defile himselfe by polygamie and this precept was not without ground for among both Iewes and Gentiles the custome of polygamie had so farre preuailed that it was become as naturall to marrie many wiues at once now the Apostle perceiuing that custome had taken away the sense of the sinne and placing Titus to redresse things amisse he beginneth at this great enormitie and prohibiteth him to choose such into office in the Church as had giuen such note of an inordinate life Quest. But was it lawfull for other men to haue more wiues then one at once seeing the precept is giuen onely to ministers Ans. No and yet the minister here onely inhibited directly as whom he dealeth with but the people herein also so farre as his example was propounded to their imitation in the obseruation of the whole law of God For here we may fitly obserue these 2. rules for our directions 1. That all the vertues which are required of common Christians must be much more in the minister as euerie thing in the sanctuarie was double to that which was common as the cubit the shekel of the sanctuarie 2. That all the morall vertues required and expressed in the life of the Minister must be imitated of common Christians who must follow him so farre as he followes Christ and in his generall dutie see their owne both of them hauing but one way to heauen So much of the meaning The doctrines are two 1. The mariage of ministers is a lawfull and holy ordinance of God 2. Polygamie was euer a thing blame-worthie euen in the best Doct. 1. Seeing that we are cast into the last times wherein the spirits of error shall be more rise then euer and 2. that many shall depart and giue heede vnto them and 3. that it is enioyned euerie faithfull teacher to arme his people against them it is no lesse then our dutie to warrant out of this place the mariage of Ministers against all the impious decrees of Papists who that they should not want that note of Antichrist fore prophecied namely the contempt of women vnder a semblance of sanctitie and chastitie as Hierome expoundeth it and least their doctrine should not otherwise appeare to be as it is a doctrine of deuills 1. Tim. 4.1.3 haue prohibited mariage to all orders of their Clergie and admit none into their orders without a vowe of perpetuall single life from which if they euer after depart they depriue them of all dignities cut them off as apostates from the faith and adiudge them if they iustifie that opinion euen to death it selfe Quest. But why should they depriue themselues of their libertie and the comfort of that estate it seemeth to be meere conscience that should lead them to vndergoe such a burden Ans. I hope to make it appeare that it is nothing lesse then conscience enformed by the word by the answer of their chiefe allegations In the meane time among sundrie other obserue three maine beames which beare vp the this Popish roofe 1. grosse hypocrisie causing them to make a shew of greater holinesse and chastitie then all others in which regard we may as well yeeld them the title of Puritans as they challenge the thing it selfe 2. presumptuous pride for by thâ—ir doctrine hereby they seeke for a further perfection then that which the Law requireth of them 3. the maine of all is humane policie for hereby they keepe their wealth together which 1. maketh them able to maintâ—ine their royall estate 2. it maketh the world to admire them such is their â—ompe and glorie 3. by their great promotions and dignities they aâ—â—â—re and ally vnto them the greatest nobles of the earth by whom they strengthen their estate so as neuer could mans wit deuise a surer way to keepe their wealth which euery eie may see to be the proppe of their greatnesse and which by the marryage of all their orders might quickly be dissipated and dispersed 2. by this policie they haue their vassals and instruments whom they must dispatch with death and deadly things about them into all countreys more free and prompt to the vndertaking and accomplishment of any miscâ—iefe These I take to be their strongest foundations of their tottering building as for other which they vent out to the world they are but shewes and preâ—ences and sandie grounds of foolish builders as now we are to manifest Ob. First out of the old Testament they alledge diuerse things as Leu. 11. Be ye holy for I am holy and ye that carie the holy vessels of the Lord be holy and the Priests and Leuites in ministring their turnes before the Lord must abstaine from their wiues and Abimelech would not giue Dauids young men hallowed bread vnlesse they had abstained from women and they that eate the Passeouer had their loynes girt which is the seate of lust Therefore none in orders may marrie Ans. 1. In such allegations they are long and tedious but of which I may truely say as the Stoiks of diseases if they be long they are light And to beginne with their last symbolicall argument we will lightly passe it as worthy of something else rather then an answer both because symbolicall diuinitie wil beare no argument but also in that they haue not prooued nor can that all they that eate the Passeouer were Priests neither regard they that they were presently to depart out of Egypt and therefore needed to trusse vp their long and loose garments As for that of Abimelech 1. Dauids seruants were souldiers not Priests and therefore is it impertinent 2. they were such as had wiues how can we conclude from them that other men ought to haue none 3. it was a question which the Lord would haue Abimelech aske Dauid and that by oracle as appeareth v. 11. concerning some legall defilement which euen by touching some woâ—en might debarre them from touching the holy bread 4. let them â— so conclude that no Israelites might marrie because at the giuing of the law they must abstaine 3. dayes from their wiues In the three former allegations they are not vnlike an inexpert musitian who harpeth altogether vpon some one iarring string and so marres all the musicke for all of them are laid vpon this vnsound and vngodly position which they take for graunted that marriage is an vncleane and vnholy thing for this is the tenour of all their conclusions be holy therfore abstaine from marriage Which heresie of Montanus and the Manicheeâ— Pope Syricius and his successors haue fought manfully to maintaine 〈◊〉 of that place of the Apostle Those that are in the flesh cannot please God as though they had neuer read that God was the institutor of it and not as a remedie but when there was no maladie in the
not appeare in him who is to be admitted into that calling which proposition must not so be vnderstood as that euerie hastie man is to be debarred from the ministerie for this infirmitie will dwell with the best but sheweth that he that ordinarily is so fierie and furious as euen small trifling occasions inflame him and herein is so farre from crossing and curbing his corruption as that he rather followeth and fostereth it this man is vtterly vnfit for the ministerie For 1. whereas a minister ought to be a man of iudgment knowledge and vnderstanding for these are most essentiall vnto his calling yea a man of such wisedome as whereby all his actions ministeriall and common should be ordered this flashing anger ouerturneth for the present yea and drowneth all his iudgement for what other is it then a little furie and a short madnes which the wise man had well obserued when he said that whereas the wise man ordereth all his works with iudgement anger resteth in the bosome of fooles and where it resteth it ruleth so as there is no place for wise deliberation but a rash carriage of matters according to the heate and headie violence of the distempered affection Not vnfitly therefore doth the same Salomon note that he that is slowe to wrath is of great wisedome and that he that is hastie to anger committeth folly Secondly the pestilent effects and fruits of anger and the naturall daughters resembling the mother are such as in a Minister of all men are intollerable as swelling of the minde so high and so full as there is no roome for good motions and meditations which should wholly take vp the ministers heart to dwell by it the often arming of Gods enemies and harming and wounding of his friends for anger is cruell and wrath is raging it cares not for any nor spares any that come in the way of it for who can stand before enuie And from this indignation of heart proceede vsually impietie against God for all prayers and parts of his worship are interrupted contumely against men for the bond of loue is broken clamor of speach violence of hands temeritie of actions late repentance and many moe such symptoms of this desperate disease for he hath lost all the bridle and moderation of himselfe I had almost said his reason for I thinke Salomon saith no lesse affirming that such a man as cannot refraine this reuengfull appetite is like a citie broken downe and without wals Now what gouernement is he worthy of especially in the Church of God that ordinarily looseth all the gouernement of himselfe Thrirdly the Minister standing in the roome and stead of God ought if he would resemble him to be a mortified man for till he haue put off this filthie fruit of the flesh can he neuer liuely expresse the vertues of God who is a God of patience meekenesse much in compassion slowe to wrath and much lesse can he fitly stampe and imprint that part of his image on others yea or teach them to withstand such hote and hastie affections which so suddenly surprize and enflame himselfe Fourthly as the Minister is to be a meanes of reconciling God vnto man so likewise of man vnto man which commendable dutie an hastie man can neuer to purpose performe nay rather be stirreth vp strife and marreth all whereas Salomon obserueth that onely he that is slowe to wrath appeaseth strife for this vnrulie passion will disable a man to heare the truth of both the parties indifferently nor abideth to heare the debate but it will be thundring threats before time serue to take knowledg of the matter Fiftly this vice preiudiceth all his ministeriall actions 1. in his owne world For the Minister shall often meete in his calling with those both at home and abroad who in many things are farre different from him both in iudgement and practise yea some of weakenes and others of obstinacie lothing euen his wholesome doctrine Now his calling is and consequently his care should be to gaine these to the loue and liking of the truth to which end he is not presently to breake out into anger for thus he sets them further off and scandalizeth such as otherwise he might haue wonne no more then the Physitian is or may be angrie though the weake stomacke of his patient loath and cast vp his wholesome physicke for that would set the patient into further distemper but such must be restored by the spirit of meekenesse 2. in his peoples hearts by alienating their loue and affection which are easily worne away with the distastfull fruits of this hastie anger let him instruct admonish reprooue euery one findeth this euasion one he doth in anger an other not in loue and so his whole worke is lost and become fruitlesse whereas by louing vsage hee might haue pearced his people with a permanent and lasting affection and wonne better entertainement to all his proceedings Vse 1. All this must teach the seruant of the Lord to be gentle to all men apt to teach suffering the euill and instructing with meekenes the contrarie minded Where the Apostle seemeth to conclude him not to be apt to teach who is not inclined to a gentle and meeke disposition not that they are to shewe irreligious mildnes in Gods matters nor to exercise such patience as can beare all things nor such lenitie as men should be flattred or endured in their sinnes For there is a vice which shrowdeth it selfe vnder the maske of a vertue and that is a stockish senselesnes or a sufferance of any euill without any great sense of it condemned in the Angels of the Church of Thyatira suffering the woman Iesabel and of Pergamus suffering those that maintained the doctrine of Baalam and of the Nicolaitans But such a patient nature is required as was in the Pastor of the Church of Ephesus I know thy works and patience and that thou canst not endure and beare with them that are euill but thou hatest the doctrine of the Nicolaitans which I also hate The Minister then must be patient and suffer the euill But what when he heareth them floute at the word blaspheme raile on the Ministers No but he must instruct them and so farre onely vse meeekenesse as may lead them vnto amendement so were the Apostles gentle as a nurse with her little ones tenderly handling them but not suffering them to harme or mischiefe themselues Vse 2. Seeing anger is not only an enemie to the Ministerie in the Minister but in the hearers let such as are swift to heare be slow to wrath as beeing a great enemie to a teacheable minde causing men to cast-off all such instruction as commeth neare them or wageth warre against any affected lusts And this not onely it doth in the wicked but often in the godly themselues as Asa otherwise a good King yet was wroth with the Seer and put him in prison And
other Priests might not marrie diuorced or defiled women but he may not marrie a widowe but a maid onely Neither might he mourne at all no not for his father or mother which was lawfull for the other Priests thereby to pollute himselfe and the holy place All which with a number moe such solemne rites betokened a singular sanctimonie in such as were to be giuen vp and dedicated to the Lords seruice Whence I conclude that if in those that ministred but in a material Temple that serued but in shadows types and obscuritie that in comparison were so farre off from the ministerie of the spirit of grace of libertie of life and so after a sort from God himselfe was required such legall holynesse at the least how much more is the truth of those representations requisite in vs who serue in the spirituall house of God who carie the substance and the bodie and are so much nearer drawne vnto God by how much he beeing a spirit delighteth in spirituall seruice before elementarie In Exod. 19.22 there is a speciall iniunction that the Priests who were to come to heare the law deliuered should be sanctified least the Lord destroy them much more then those that are the mouth of God in the newe testament to deliuer the law and Gospel should be carefull of their sanctification least the Lord sanctifie himselfe in their confusion For else those should not be such sure consequents of the Apostle where he dehorteth Christians from vnholinesse and prophanenes because of their present condition in that they were not vnder the lawe but vnder grace and that they were not come to mount Sinai but mount Sion And if such arguments were strong enough to binde common Christians to followe holinesse without which no man can see God surely farre stronger are they to enforce the dutie vpon the minister whose whole doctrine meditation speaches and actions priuate as well as publike should sauour of the spirit of God and of his blessed regiment in their hearts Vse 1. Profane Ministers are hence admonished oâ— their danger and vnfitnes how dare they take Gods name in their mouthes when they hate to be reformed How dare they rashly attempt to touch holy things with vnwashen hands when Dauid a most holy Prophet of God would not compasse the Altar nor participate in holy things before he had washed his hands in innocencie are such fit successors of the Prophets and Apostles who were called holy men of God not only in that they were penmen of the Scriptures and immediatly assisted and inspired by the holy spirit of God and freed from error in their doctrine which priuiledge we cannot succedâ—â—hem in but also in regard of their holy and innocent liues wherein also they shined as lights in the world expressing and shewing in life the life of that true and pure religion they taught vnto others 2. Let such as count this holines which is nothing but puritie of heart and life in Minister or people too much puritie and precisenes see their error and repent of it if they shall not see God who are without it much lesse shall such as scoffe at it We serue a God of pure eyes who hath pronounced blessing vpon the pure of heart and threatned that dogges and vncleane persons shall stand without the gate of that holy citie Notwithstanding therefore many a fooles bolt if that be puritanisme which many so esteeme it becoÌ„meth all the people of God much more his Ministers in that way which they so tearme to serue the God of their fathers 3. Note that marriage is no impure or vncleane condition of life nor a breach of chastitie and holynes for â—e that in the words before is permitted to be the husband of one wife is here called also to holynes and chastitie Temperate The Papists to maintaine the former error of single life translate this word continentem but the words of Scripture which for most part are more generall and figuratiuely comprehend many particulars either in commanding or prohibiting may not be restrained to strengthen Popish error For although all the vertues of the seauenth commandement may be here included yet the word is more generall then so seeing he is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hath any thing in his power that is Lord ouer a thing to command it and enioy it and here one who is Lord ouer himselfe his lusts affections appetite who enioyeth these and is not theirs who keepeth the command of these and they haue not him at command requiring that the Minister should be a man that can curbe and bridle himselfe in his will to ouermaster it in his affections of desire reuenge mirth sorrow c. to moderate them that they exceed not the meane and due measure in his appetite of meate drinke sleepe recreation that it be not inordinate yea in all his parts his hands his eyes his tongue c. so order himselfe as that no vnseemely kinde of gesture fashion word or dealing proceede from him which may disgrace his calling but to carie himselfe in such a temper as becommeth the former vertue of holines For euen the word hath affinitie with that which we call a right temperament or constitution whether of humors in the bodie or affections in the soule which is when none is predominant but one of them is equally mixed and qualified by another as strong wine is tempered and allaied with water and implyeth that the Minister by reason wisedome and religion especially either allay or breake off the headines and violence of those troublesome lusts and affections which may otherwise molest him and exceedingly preiudice him in the workes of his calling This vertue then standing in the moderation of our desires in the vse of all the gifts and liberties we enioy as also in laying a law vpon our selues that no inordinate lust beare sway in vs it cannot but be most nenecessarie in a Minister who may not either in his priuate course vnfit himselfe to the performance of his calling by the immoderate affection or vse of any externall libertie as of meate drinke recreation riches much lesse in his publike execution may he administer holy things as the word sacraments prayer according to distempered passion or affection as of anger sorrow lightnes or any such And further as it is a great preseruatiue in him of an equable and constant Christian course so is also a great nourisher of his inward quiet and outward peace and so procureth his freedome vnto ministeriall duties which aboue all other require that a man should be wholly his owne and the Churches for it bringeth downe high thoughts and proportioneth the minde vnto such an estate as becoÌ„meth the simplicity of the gospel it cutteth off al affectation of state pompe sumptuousnes superfluities aboue that which becommeth a Minister of Christ which things make rich men indeed but poore Ministers for the most part Now the meanes to attaine this vertue
deliuered from that for then the light would discouer them so as the simplest could scarce lie open vnto them and therefore they must first insinuate themselues and then by addition and sowing of their owne both depraue and denie the truth 2. The verie nature of error beeing the child of darkenes is to flie the light and as the adulterer watcheth for the twilight so doth he that adulterateth the truth Vse 1. Not needing to applie this doctrine against the Iesuites who like so many swarmes of frogges and locusts are sent out of the bottomles pit and creepe euery where into houses especially ignorant corners to beguile the simple Let it teach vs this wisedome to know whom we admit into our houses Many dangerous men there are of corrupt mindes who dare not nor will speake againâ—â— a doctrine deliuered to a mans face nor before such as can iustifie it but behinde a preachers backe can traduce it and before the weake and simple offer impeachment vnto it of these there are not a few who whether they be Popishly or profanely addicted must be wisely discouered and remitted for their entertainment to such as themselues 2. We must in our priuate houses cleaue to truthes publikely deliuered and beware least any deceiuer defeate vs of such a treasure The Lord might free his Church in an instant of all seducers but he suffereth such hurtfull men 1. to trie the faith of his and their loue to the truth whether they will abide with him in temptation 2. to rouse vs out of securitie that the more gins and snares are laid for vs we might be the more circumspect for thus the Lord left the Cananites in the Land vndestroied to exercise his people for which with other endes he seeth it meete that these tares should growe together with the wheate vntill the haruest 3. As these wicked ones are suttle to corrupt the truth and disperse their errors namely by infecting and subuerting houses so should we on the contrarie learne to be wise in our generations and know hence that the way of fortifying and spreading the truth and banish error is by instructing and enforming our houses And surely truth will neuer flourish in the Church and in publike till it be more heartily and with better welcome entertained in families We wish good lawes and by Gods blessing many there are for the Church but were there none to our hands euery Christian should be a law to himselfe and all that is within his gates Let vs make good orders and obserue them in our families and thus our houses shall become Churches And by whetting the truth vpon our children and seruants they shall be able to teach their families after vs and so we shall propagate the grounds of true religion euen to after ages The third point of the danger is that they subuert whole houses not one or two persons in the houses but whole houses Where note the infection of error which is therefore compared to a gangrene or running tetter which let it take any one part and destitute it of heate and vitall spirits it proceedeth on vnto all and no way is there to cure the person but by cutting off the member Our Sauiour Christ calleth the doctrine of the Scribes and Pharisies leaven for the spreading of it So also if the error be in manners let Peter dissemble a little and a number will fall with him yea and Barnabas also will be drawne into the dissimulation Vse 1. Teaching Masters of families to become more wary of themselues for on them dependeth the good estate of the whole family if they be ouerreached the whole family is seduced if the deuill hold in his power the Master of a familie he knoweth little good will be done in that house except the Lord preserue some Ioseph in Potiphars house or some Saints in Neros court to iudge and condemne the rest both here at the great day 2. They must be watchfull ouer their families to keepe Popish and prophane persons out of doores least they corrupt the rest We know little what mischeife a little leauen doth but the deuill knoweth well inough and therefore he seeketh to thrust into euery societie and familie some wretch or other not to hinder good things only but to spread euill and mischeife that if he can Christs owne companie shall not be without a Iudas Wâ—ll knoweth he that one swearer one drunkard one contemner of God and his word will doe more mischeife in an house then many religious persons can doe good Let heads of families not take their seruants hand ouer head not caring what their seruants are or are not so they will be droyles and drudges but for their owne sake for their children sake and for the more prosperous successe of all their businesse make such choise of their seruants as they may truely say with Ioshuah I and my house will serue the Lord and with Ester I my maids will fast 3. When Satan or his Ministers goe about priuily to bring vs out of tast with the word or the preachers and professours of it be wise to espie his malice betimes and timely preuent him for otherwise he will speedily subuert thee and thy house for he doth his mischeife by degrees and if thou yeeldest thy selfe but a little to harken to his whistle God in iustice may yeeld thee wholly and thy house to delusion Thus haue we seene the dangerous effects of these false teachers which beeing so great must encrease the true Ministers 1. diligence Act. 20.28 2. faithfulnesse against them Gal. 2.11.14 Now we come to the declaration of this latter effect by the instrumentall cause false doctrine and the finall which is couetousnes or filthy lucre Teaching things which thy ought not that is either impious doctrines which derogate from the glorie of God extenuate the merit of Christ or else loose and licentious doctrine rather giuing patronage to corrupt manners then any way improouing them And all these they teach for filthy lucres sake Doctr. Where the heart is set vpon gaine it will haue falsehood to feed it True it is in all sorts of men and callings which is here said of false teachers filthy lucre and falsehood are inseperable companions The Prophet Micha telleth vs that the Preists that teach for hire and the Prophets that prophecie for mony while they bite with their teeth that is while they haue to bite and feed vpon all is peace to the feeders but if a man put not into their mouthes that is satisfie not their appetite and desire they prepare warre against him as if he were an enemy to God and man The like affirmeth Ezekiel of the false Prophets who polluted the Lord among his people for handfulls of barly and peeces of bread would sew pillowes vnder euery armehole by which type they signified ease and prosperitie to the people and made vailes for euery head
thereby signifying Gods protection and safety and so fed the people with peace and pleasing things when the Lord had not spoken peace and all this only to feed their couetousnes Which plowe of their owne that it might goe forward they would slaie soules which should haue liued and giue life to soules that should not liue make the righteous sad and strengthen the hands of the wicked ver 22. Such Merchants the Apostle Peter speaketh of who through couetousnesse with fained words would adulterate pure doctrine and make merchandise of men buying and selling soules for gaine as beasts in markets By which note the true Apostles would be discerned from the false we are not such as make merchandise of the word of God that is such as by fraud and base arts plaie the hucksters to enhanse the price and amplifie our own gaine and Phil. 3.18.19 speaking of false Apostles whose bellie is their God who minde earthly things but our conuersation is in heauen And whence can such floods of errors as daily discouer themselues flow so fast but from such a corrupt head as this is When Balaams eye is vpon Balaaks gold it must needs be blinded and when couetousnesse is become the conscience of men no marueile if they dare speake write attempt any thing if it will helpe them forward to their expected wages It is no meruaile that a gracelesse pompous teacher such as glorieth in the flesh that can put himselfe out farre further and more boldly by the shadow then an holy Christian man that hath the substance for he hath a sensible spurre within him not the glorie of God good of Gods people or puritie of religion but himselfe his bellie his backe his owne glorie which before they shall giue way or faile let the Church sinke or swim let errors and corruptions as a deluge flowe into the Church so he may rise by them he will be so farre from preuenting and refuting them as he can straine his wits to patronage and defend them yea Church and common wealth shall fall too if by it a priuately minded man can rise Further see we not the tyrannie of this sinne which hath forced so many to turne the tippet from that they haue commendably vndertaken in their former daies yea and in not a fewe who hauing missed of their expected promotion haue resolued to become Papists and traytors thrusting themselues for preferment into most desperate and ineuitable mischeifes Vse But here aboue all seducers the Church of Rome and teachers of it lie most directly vnder this Apostolicall obseruation who not seruing the Lord Iesus but their owne bellies whatsoeuer they teach is such stuffe as they ought not for filthy lucres sake their whole religion is compacted and contriued for gaine yea and whereas it was neuer heard of that any seducers made gaine of any but the liuing Popish teachers aboue all impostors not onely exact gaine of the liuing by pardons masses confessions offrings pilgrimages worshipping of Saints indulgences and which is worse making but a mony matter of the greatest and most barbarous sinnes of witchcraft periury murther euen of father mother wife childe infant in the wombe incest Sodomie bestiallitie in none of which I belie them but euen the dead escape them not but paie large tributes by meanes of the deuise of their purgatorie In one word the best of their religion is a mistery of iniquitie And would to God this sinne were confined in the Popish Clergie 2. Let all the Ministers of Christ learne 1. to want and abound and be contented in all estates 2. thinke it their riches if they can inrich the Church with spirituall graces 3. Consider their callings to draw men from earth to heauen and their titles of starres which are fixed in heauen eyes which cannot looke vpward and downward at once and imitate the eye the sight of which because it is hindred by a little mote of earth it feares nothing more then earth or dust and is quick to shut it selfe against it Ver. 12. One of themselues euen their owne Prophet said The Cretians are alwaies lyers euill beasts slowe bellies 13. This witnesse is true wherefore reprooue them sharpely that they may be sound in the faith The scope of the Apostle beeing not onely to prouoke Titus to diligence in his owne dutie but to a faithfull care in the choise of the Ministers and hauing drawne one argument to this purpose from the multitude of false teachers Now he taketh another as effectuall as the former from the disposition of the people of Creta who were naturally of an euill disposition most readie to be carried away yea euen to offer themselues to any delusion And that it might appeare so to be he describeth their manners 1. by enumeration of the vices to which they were naturally addicted 1. lyars 2. euill beasts 3. slowe bellies 2. enlargeth it by the circumstance of time alwaies But least the Cretians should challenge him either of vntruth or of hatred and vncharitable dealing with them most wisely to avoide all their envie against his person which would hinder them from brooking his doctrine he vseth a preface wherein he sheweth that he speaketh nothing of his owne but that which hath beene before testified of them and against them and that by such a one as is aboue all their exception euen one of themselues euen their owne Prophet borne brought vp and living amongst them who therefore vpon knowledge and good intelligence writ vnpartially the truth of them in that his Hexameter The which beeing repeated first he subcribeth vnto the truth of it This witnesse is true and secondly groundeth an exhortation to Titus that therefore he should reprooue thē sharpely to the ende that they might be sound in the faith These two verses then contain three parts to be in their order handled 1. The preface to this testimonie 2. The testimonie it selfe 3. The Apostles subscription vnto it and illation from it But before we come to the parts two things in the whole are to be noted First the plainnes of the Apostle with these Cretians he chargeth them verie deepely that a man would thinke he were become their enemie or spake of malice and bitternes to slander them and yet he performeth a maine dutie of loue vnto them The holy men laid not their loue aside in their sharpest reprehensions Isai charged the Iewes that their faithfull citie was become an harlot that the people were become murtherers their Princes rebellious and all of them the enemies of God of whom he would be eased and avenged but what was Isay now their enemie see cap. 24.16 how pitifully affected he was toward them and his sorrow for them was such as euen brought him into a consumption my leanenes my leanenes wo is me for the trangressors haue sore offended Ieremie telleth them cap. 3.13 that they were rebellious against God and that they scattered their wayes to strange gods
and sparing As Paul in all his bookes adding vnto his 14. Epistles if that of the Hebrewes be his his sermons and defences in the Acts of the Apostles vsed only three short Aphorismes neither out of the iust causes prealleadged Neither did euer Moses though learned in all the learning of the Egyptians vse any nor Abraham nor Iob nor Daniel mixed any of their Chaldean knowledge nor any of the Prophets Nor Christ nor any other of the Apostles but onely Paul the doctor of the Gentiles who were better acquainted with Heathen writers then the Scriptures before whom alone he vsed them wounding them with their owne weapons 2. These allegations must be vsed soberly without affectation Paul himselfe teaching vs that the right manner of preaching standeth partly in concealment of humane skil partly in demonstration of the spirit And hereof he rendreth two reasons 1. Because the doctrine of the Gospel must sauour still of the crosse be abiect and despicable and so resemble Christ himselfe the author of it who neuer sought his owne glorie but departed from it for the saluation of his bodie 2. Least the faith of beleeuers should be in the wisedome of men and not in the power of God that is least men should ascribe that to humane eloquence and wisedome and gifts of men which is proper to the simplicitie of the Gospel True it is as the Apostle obserued the more pompe the lesse power and the more earthen the vessels are knowne to be the better is the treasure knowne to be heauenly 3. They may not be vsed to prooue points of Doctrine or manners for the word is a sufficient and sure ground for proofe of all such points but rather illustrate and giue a more euident declaration of the truth and more clearely to reprooue and conuince falsehood and error For to vse mens authoritie to prooue Gods truth were to set vp a candle against the sunne or as if a cryer of a proclamation signed by the Kings hand and seale should say thus will the King haue it and such and such of his guarde These cautions quite ouerthrowe the common vse of such allegations at this day wherein men are immoderate yea infinite in euery sermon vpon all occasions and to euery purpose and people Hence it is that Arbanah and Phâ—rphar riuers of Damascus are more frequented then all the waters of Israel Fathers Philosophers and Poets are lowde in many sermons when the Prophets Apostles and the Sonne of God himselfe is silent And all this is laid vpon this one practise of the Apostle and no other commandement or practise can be alleadged in all the Scripture but his And therefore we will looke a little nearer vnto it and search how farre the Apostle hath propounded himselfe a patterne for our imitation And to omit that scruple whether we may lawfully imitate him except we had such extraordinarie gifts as he had and such inspiration as whereby he was able to make profane sentences holy wheras we finding a profane sentence cannot but leaue it so If we shall take libertie to vse them as the Apostle did I take it no man can from thence directly conclude the lawfulnesse of that manner of preaching which is taken vp by verie many For 1. If we vse them as the Apostle did they should neuer come in sermons in our Church-congregations for he neuer vsed them but either in confereÌ„ces or disputations or as here in a personall Epistle 2. Neuer before Christians who reiect not but desire the testimonies of Scripture for he did not but before the Gentiles and Heathen which refused the Scriptures 3. Not often in one sermon and in euery point for he did verie seldome onely thrice in many sermons disputations and all his writings put together 4. Neuer in points of doctrine or manners for proofe as inconsideratly they are the Apostle neuer so detracted from the sufficiencie of the Scriptures 5. Neuer with their names prefixed to get credit and authoritie or for ostentation which euery good Christian see men doe for so neuer did the Apostle 6. Not at all times and in all places nor euer in the Vniuersitie as men most do for at Corinth the Apostle is so farre from vsing them that he verie sharply reprehendeth the practise there 1. Cor. 1.17 For there was most danger of all And thus we see how farre we may take libertie or haue ground to imitate the Apostle in this practise The allegations of men for their practise are either weak or impertinent As 1. their large discourses in praise of humane learning wherin they fight with their owne shadowes for want of other aduersaries For who discommendeth it doth he that praiseth gold dispraise siluer or doe not we acknowledge it a necessarie handmaid vnto diuinitie but an Agar still who if she presume to step into Sarahs place must be cast out of doores Obiect None speake against them but such as are ignorant and not able Answ. Not to speake of the loudest sound of emptiest vessels they are not in themselues spoken against but seeing there may be no composition in the holy oyle neither may the Lords feild be plowed with an oxe and an asse nor sowne with diuerse seeds we desire moderation and restraint to the former rules that the voice of God may sound in the Church and not the voices of men Obiect But it is lawfull for the Israelites to rob the Egyptians Ans. But it is not lawfull to make a calfe of those earings and set it vp for a God Obiect But these adorne a Sermon Answ. Oh that our eyes were so spirituall that we could see that wonderfull bewtie in the pure word of God What an vnwise man were he that would not content himselfe with a Iewell of infinite price all of gold pearles and precious stones except he carrie it to the painter to paint it Let Christs voice put forth it selfe and his sheepe will heare it and follow him As for the persons alleadged be they neuer so holy or profound they are sufficiently honoured in beeing the friends of the bridgroome though they be not the bridgroome himselfe and for the persons alleadging them let them remember that he is not praised in this busines whom men commend but he that is praised of God So much of the preface Now we come to the Testimonie it selfe Wherein the Poet chargeth his countrimen with three maine vices 1. That they were giuen to lyes and falsehood The Cretians are alwaies lyars 2. That they were of brutish and belluine condition voide of the guidance of reason euill beasts 3. That they were giuen to idlenes and intemperance slow bellies For the first of these Why he charged them of lying although we need not enquire the occasion that the truth of his testimonie besides the Apostles subscription may appeare in history which recordeth that the bodie of this people was giuen ouer to inuent beleeue and receiue any fable or lie neuer
to say What is it that I heare my sonnes doe so no more for this is rather a saluing and too hastie a skinning ouer of a rotten sore the fester of which quickly breaketh out againe with more rage and danger but here he must put on the zeale of God yea a iust and holy anger gounded vpon the loue of God and godlines wherein he hath Iohn Baptist Matth. 3.5 and the Sonne of God himselfe going before him Math. 23. It is thought great wisdome in men so to carie their doctrine as no man is offended at it whereas howsoeuer all meeknes and patience in our owne matters is a Christian and commendable vertue yet zeale in the matters of God may not be wanting and were all men Saints or sinners but penitent we might by tendernes and compassion raise them but some are in the fire and must be pluckt out many are fooles to whose backs stripes belong many are festred in their sinnes and must haue corrasiues and fretting waters to make them smart at the quicke in which cases if any of our patients chaâ—e and storme and grow neuer so impatient it will be no wisedome in such as haue the ordering of them to let him haue his owne will in his desire to be let alone but still make incision search further the depth of the wound and send in taints to the bottom for such louing wounds must go before applying of salues to sound healing 3. Let all godly hearers learne to make manifest their patience and obedience by suffering themselues to be launched and pricked euen to their hearts by those whom God hath sent as his surgions to cure mens soules otherwise by sinne wounded to death as knowing that the hurt of the daughter of Gods people is not healed with sweete words but as the bitterest pill is fittest to purge and worketh kindlier then the sweetest potion and as the thunder and lightning more purifie the ayre then the calmest sunnshine euen so gall and wormewood is the portion which the Lord hath tempered for many to take off the pleasant tast of their sweet sinnes As for vs we take no pleasure in your smart or iudgement but that without it you cannot be cured You cannot but confesse that when sores are ripe and raging the next way to cure is launcing suffer vs then a while and trie whether we are not as readie with the good Samaritan to powre oyle as wine into your wounds so it make to your soundnes But all will not come vnto the supper by entreatie some must be compelled and if we bring a true word and handle it truely it cannot but deuide betweene the marrow and the bone yea betweene the soule and the spirits and the ioynts c. Heb. 4.12 And can all this be done and a man feele no smart nay surely if our Ministrie worke no smart it worketh no cure That they may be sound in the faith Doctr. The sharpest rebukes in the Church ought to ayme at this end the recouerie of diseased Christians to soundnes in religion both in iudgement and practise Which appeareth in that the greatest ordinarie censure in the Church is not mortall but medicinable For as a surgeon cuts off armes and legges that the bodie and heart may be saued so in this bodie parts and members are cut off that themselues may be saued as well as the whole bodie Paul excommunicateth the incestuous person that his spirit might be saued Himineus and Philetus were cast out to Satan that they might learne not to blaspheme Those whom Iude wisheth to be pulled out of the fire by violence must be saued thereby If any obiect against this that in 1. Cor. 16.21 If any man loue not the Lord Iesus let him be had in execration to the death and therefore edification and saluation is not the ende of this censure I answer It is one thing for the Church to excommunicate another to curse and execrate the one is an ordinarie censure the other verie extraordinarie and rare the one against those who may be freinds of the Church the other only against desperate enemies and open and obstinate Apostates euen such as Iulian whom the Church iudgeth to haue sinned the sin against the holy Ghost and therefore execrateth and accurseth So as that place nothing impeacheth the truth of the doctrine Vse 1. Much more ought Ministers in their sharpest rebukes aime at the conuersion of men what a sharpe reproofe was that of Peter to Simon Magus Act. 8.21.25 Thy mony perish with thee and thou art euen in the gall of bitternesse and yet he addeth repent therefore and pray vnto the Lord c. So is it the part of all Peters successors to whom the care of the Lords flock is committed so to reprooue not as those who would shame mens persons but disgrace their sinnes neither as insulting ouer mens euills nor delighting in their falls nor despayring of their rising but as imitating good Surgions who whilest they seare or cut or cut off still shew compassion and gently entreate the patient euer perswading him that this rough course will make to his health and soundnes 2. While Ministers thus dispense Christian seueritie in their reproofes and denunciation of iudgements the bearers must not mistake them as many doe and much lesse say vnto them as Corah and his company to Moses and Aaron yea take too much vpon you or as the Egyptian to Moses who made thee a iudge who gaue you the keyes of heauen to open and shut it vpon whom you please when did God make you of his counsell to foretell my damnation c. conceiuing that in our menacies and threatning we quite cut them off from all hope of mercie and that we take vpon vs to shut the doore of grace vpon them and to shorten the arme of the Lord that he cannot saue them Whereas the truth is while we thunder out damnation against the sinner which verie many desperately rush into while they auoid the mention of it in our mouthes it is not that we despaire of your saluation or would haue you so to doe nor we doe not admonish you to shame you but you must if you will be saued by the word we preach conceiue with vs that we desire your soundnes of faith and therefore we deale with you as with sickemen who commonly will take nothing to doe them good but what is forced vpon them which if you doe not we are not in your hearts the Surgeons of your soules but rather your executioners 3. This reprehendeth those whose rebukes tend altogether to discourage godly courses in their people and bring them from soundnes in the faith making heauie the hearts of them to whom the Lord speaketh peace 2. Those that malitiously thunder their bolte of excommunication against those that professe Christ sincerely Thus did the Iewes excommunicate whosoeuer durst confesse Christ as that blind man Ioh. 9.34 so the
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
it and the sunne rising it presently vanisheth away If they cleaue to the Church for a while they do not with full purpose of heart cleaue vnto the Lord. If they abstaine from euill it is more in regard of man then of God or their care is but to cut off the wash boughs of sin but they leaue the bole stumpe standing to stoppe the courses of more shamefull and grosse sinnes but not to damme vp the fountaine If they doe any good they are drawne to it not for the loue of God directly but for some wordly respect and the ende is rather feare fauour praise of men then the glorie of God as Ananias If they humble themselues before God it is for corne and oyle If they howle vpon the beds of their sorrowes it is for their sickenes and not for their sinne affecting deliuerance but not repentance If they worship yet wish they there were no God to worshippe as Herod pretended to worship Christ but intended to kill him If they thrust themselues into the companie of good men it is not to better themselues but to credit their actions they can desire them to pray for them as Pharaoh Simon Magus but cannot pray for themselues If they professe religion it is not for religions sake but some other thing accompanying it Ephraim is as an heifer that delighteth to thresh because treading out the corne the oxe must not be musled but eate at his pleasure but could not away with plowing the yoke was too heauie and the commoditie too light so some outward commoditie prouoketh the hypocrite to professe religion but he cannot abide to plowe vp his heart Iudas will carrie Christs bagge till he can gaine more by him Thus turne the hypocrite any way he will be found swan-like which of all foules hath the whitest feathers but the blackest flesh vnder them except wee shall fitlier compare them with Christ to the foxe who hath this qualitie that his skinne is better then his flesh a shewe he hath of godlines but wanteth the power he hath a name that he liueth but is indeede dead seeing the whole life of religion consisteth in inward renouation of heart and sanctimonie of life both which is wanting vnto him whose sinne lyeth vnder a cloake and liueth in his soule as in a closet from which the hypocrite will not be parted 3. The third note or character is in a further degree of the sinne in that they are said rebellious to Gods commandement and disobedient to the doctrine of God The word giueth vs to discouer two vices in these titular Christians 1. infidelitie 2. rebellion or in one word the want of the obedience of faith True it is they make a great shew of faith but the Apostle distinguisheth of faith one kind is fained another is vnfained the former may be ioyned with much knowledge much talke of pietie but neuer with a pure heart and good conscience as the latter Now this vnfained faith beeing the mother and mistresse of vnfained obedience and the onely roote whence this fruit can budde and blossome whosoeuer are destitute of the former cannot but be barren of the latter what are the fruits of vnbeleefe see Act. 17.5 2. Thess. 3.2 Heb. 3.12 And although hypocrites which taking on them the names of Christians make a great shew of holinesse in externall seruice in some ceremonies or wilworship that a man would meruaile that the Scripture should ascribe rebellion vnto them yet looking nearer vnto their seruice it will appeare no better For in all that obedience of theirs which they make such account of they depart from the word if not in whole yet in some part yea in such a part as maketh it rebellion which cannot properly be said of the imperfect obedience of Gods children whose best actions cannot abide the triall of the law for besides that the best of their obedience is wanting in that which the word requireth not beeing fruits of faith whereby only they become acceptable euen in doing that which God commandeth they become rebellious and that either by adding something of their owne as Iehu whose fact though commanded and much commended yet was such a rebellion as caused the Lord not many yeares after to visit all the blood of Iizreel vpon his house yea made the whole kingdome of Israel to cease Or else by detracting something from the word to which yet they seeme to giue absolute obedience as Saul who although he obeyed the word and made his boast of doing the commandement yet because he did not all the word is charged of rebellion 1. Sam. 15.13 This consideration meeteth with the excuses of such whited toomes who scorne to be called rebells because they heare the word and yeeld something vnto it they belong to God and will serue him so neere as he giueth them leaue but yet some lusts may not be left some sweet morsell shall be held vnder the tongue and they cannot endure such a continuall martyrdome as mortification is But those we see are not onely rebellious who stand out and openly belch out blasphemies against God and his word such as say we will not haue this man to rule ouer vs come let vs cast away his cords from vs the word of the Lord spoken by thee Ieremie we will not doe but those also who secretly in their course depart from the word with pretence of obedience such as take the word into their mouthes but hate to be reformed The fourth character of an hypocrite is yet in a further degree of the sinne and goeth neere the detection of him when after long custome in sinne and cracking his conscience checking him he becomes as a crazie pitcher which is vnfit to hold water so is he reprobate to euery good dutie now can he doe nothing but rush into sinne thick and threefold and dowse himselfe ouer head and eares in impietie And how can he be other for faith he neuer had any and if any zeale remaine it putteth him forward to sinne at least that which cannot please God his corrupt conscience hath so long accused him and borne him harmelesse in the outward ceremonie and formall worship that it is either brawnie and fencelesse and so workeles or if it set it selfe on worke it is still to make him more reprobate to good duties as wearie to heare the word ashamed to pray confounded and sometimes condemned in himselfe for his present waies and iustly for although he seemed sometimes to shine among the starres yet his present courses suite not with such practises as he had better neuer to haue bin acquainted with then euer to haue growen weary of Which alas we know to be the case not of a few who seeme to haue receiued the sentence which passed against the figge tree presenting Christ with leaues but not with fruite neuer more fruite growe on thee for how soone are they withered Nay more it is to be feared
thriuing in grace that they haue wholesome meate Psal. 119.4 Behold I desire thy commandements quicken me in thy righteousnes for as in the bodie if meat when it is digested send not vertue whereby the operation of it appeareth in all the parts the bodie is diseased some obstruction or opilation hindreth the worke of it so is the soule obstructed with the itching eare couetous thoughts hardnesse of heart formall worship all which keepe the soule barren and emptie of grace yea leane and ill looking in the eyes of God Seeing therefore the Lord hath spread his table for vs and liberally furnished it with store of this wholesome foode let it appeare in our soules by our strength to labour in Christian duties to which we are called to ouercome the temptations vnto sinne to carrie the victorie in our strife against our owne lusts let it appeare in patient and cherefull bearing of affliction and in the thankfull entertainment of blessings especially of the best kind And thus by commending the Lords bountifull hospitallitie and liberall prouision in his house we shall adorne our profession and winne others to wish themselues entertained in the same seruice with vs. Now all these things shall be happily attained of teachers and hearers if they come to this busines thus qualified and affected First If they come as the elect of God whom he will teach 1. humbled in the sence of sinne past and of present corruption 2. acknowledging the errors of their iudgement and practise and 3. praying for the illumination of the one and the reformation of the other Secondly if both of them captiuate all humane wisedome to the obedience of Christ who is the scope of all the Scripture desiring to knowe and make knowne nothing but Christ and the merit of his sufferings Thirdly if both of them bring the loue of the Scriptures as which onely containe all sauing knowledge admiring Gods infinite wisedome power iustice and mercie shining out in them euen as when the people sawe Moses doe that which all the Magicians could not doe they with Pharaoh acknowledged that that was the finger of God this is a truth which prevaileth against all the deceits of vaine men as Moses rodde deuoured all the roddes of the Magicians Lastly if both of them teach and heare not onely to knowe or make knowne but with purpose to bring things deliuered into practise of which thing many are agreed if they could conclude of the time of their obedience as well as Dauid did Psal. 119.60 I made hast and delaied not to keepe thy commandements Vers. 2. That the elder men be sober honest discreete sound in the faith in loue and in patience Now the Apostle commeth to direct Titus how to apply his doctrine aptly to the seuerall sexes ages and conditions of men Whence in generall is to be obserued that Doctr. Euerie faithfull Minister must fit and apply his doctrine to the seuerall ages conditions and occasions of his people that euerie man and woman young and olde superiour and inferiour may knowe not only what is lawfull but what is most expedient and beseeming our age place and condition of life It is true that all vertues in generall are commanded as all vices in generall are forbidden to all persons of what sexe or estate soeuer yet there be some speciall vertues which are more shining ornaments in some age and condition then others as in young men staidnesse and discretion are speciall beauties but are not if wanting such blemishes in their yeares as in olde men because of their obseruation and experience So there be some speciall vices though all are to striue against all which are fouler spots and staines to some age then to other and some to which men and women are more subiect by reason of their age or sexe as youth to headines and rashnesse old age to teastinesse frowardnes couetousnesse c. women to curiositie loquacitie c. against all which the man of God must in speciall furnish and arme his people instantly striuing to roote out such noysome weedes as of their owne accord appeare out of the earthie hearts of men as also to plant the contrarie graces in their stead Examples of this practise we meete with all euerie where in the Epistles Paul in diuerse of his Epistles as to the Colossians but especially to the Ephesians describeth in particular the duties of wiues husbands children fathers seruants masters see chap. 5. â— â— Peter in the 2. and 3. chapters is as large in the distinct offices of subiects wiues husbands seruants And from this practise the Apostle Iohn dissenteth not 1. Ioh. 2.12 where he giueth his reasons why he writeth to fathers to babes to old men and to yong men Besides these examples are sundrie waightie reasons to enforce the doctrine As first the faithfulnesse of a wise steward herein appeareth namely in distributing to euerie one of his Masters family their owne portion of meat in due season Luk. 12.42 Secondly to this purpose is the word fitted to make euerie man readie and absolute to euerie good worke and thus the wisedome of God is made to shine to all eyes who can behold such a perfect rule of direction in faith and manners Thirdly well knewe our Apostle with other the men of God that generall doctrines though neuer so wholesome little preuaile are but cold and touch not men to the quicke without particular application to their seuerall necessities till Peter come to say you haue crucified the Lord of glorie we read of no pricking of their hearts Vse 1. This dutie requireth also a man of vnderstanding an Ezra a prompt scribe a learned tongue not any bare reader no nor euery preacher attaineth to this high point of wisedome not bosome sermons nor euery learned discourse reacheth vnto it If he must be a learned Physitian that must first finde out the disease and then apply a fit remedie to the same he must be much more learned then he and one acquainted with more rare secrets of simples that growe from heauen who can here minister to euerie soule according to the estate of it which is farre more hidde then that of the bodie as to the wearie soule a seasonable word and to the secure heart the iust weight of terror and threatening Besides who seeth not that this verie dutie requireth no flatterers no selfe-seekers no time seruers but men of courage bold through God to apply his word to all conditions of men high as well as lowe rich as poore not healing the hurt of great ones with sweete words nor respecting persons no more then the Lord himselfe doth whose word it is but binding euen kings in chains and nobles in fetters as Nathan did Dauid Thou art the man For if the word hath plainely described euerie mans dutie then the dispensers of it must faithfully deliuer out the same Secondly hearers must hence learne 1. to be subiect to the doctrine deliuered in the
stand longer vpon this question leauing it to be considered further of crauing that wiues would be carefull in subiection to God and their husbands not to stretch these grounds beyond the rules and ends propounded Quest. And here commeth another question to be resolued whether the husband may beate his wife to force her vnto this subiection Ans. It seemeth no although some of reckoning be of the other opinion For 1. there is no word or example for it in Scripture 2. No man euer hated much lesse except he were mad beat his owne flesh 3. Her subiection must not be seruill but as of a member to the head Obiect But a man may let himselfe blood Sol. It is safe in his arme or foote in children or seruants but he must beware of letting the heart blood Obiect But Christ correcteth his spouse which is deare vnto him and yet reteineth his loue entire and so may the husband Ans. Christ is not the husband onely but an absolute King 2. An husband may checke and correct by admonition and reprehension but to proceed to blowes is vnwarrantable beeing such entire companions and of the same flesh yea condemned by the Fathers the ciuill lawes and the Heathen writers themselues But what if the wiues mallice be desperate and incurable Ans. Take vp thy crosse make good vse of it beare as much as possibly thou canst waite and applie God for her returne 2. Where thou canst not beare prouiding that offence by all possible good meanes be auoided and publike peace not interrupted the next remedie is the Magistrate but between husband and wife both tyrannicall rule and compulsiue obedience ought to be banished Contrarie to this free subiection is the common vice of wiues which is to be proud as Vashti not enduring the gouernment of husbands but by vncomely gestures and vnshamefast lookes and sometime by hote and bitter answers bewray the vnquietnes of their spirits when once their owne wills are crossed farre are they from that meeknes and quietnesse of spirit which Peter prescribed as the most comely attire for women who ought scarce to giue theÌ„selues leaue to be out of quiet with others in the family in the husbands presence least he be vnquieted or any way offended That the word of God be not euill spoken of These words containe a generall reason inforcing the necessarie practise of all the former duties By the word of God is meant the doctrine of the Gospel taught receiued and professed by beleeuers in all ages which holy Gospel as it is glorious in it selfe so ought the glory honor of it to be preserued yea and aduanced in all that looke for saluation from it and therefore no Christian may become so much as an occasion of reproach vnto it And whereas the word is blasphemed either by the words or deeds of professors the second is here aimed at our Apostle concluding that then the doctrine of the Gospel is blasphemed when the life of the professor is not tuned vnto that doctrine And yet fuâ—ther whereas the life of a professor is vntuned vnto the doctrine two waies either by doing that which is prohibited or else by not doing that which is prescribed the latter is here especially condemned namely a life idly ledde in regard of Christian practises for the Apostle hath not so directly reprooued vices as required in women the practise of all the forenamed vertues vpon this ground least the word be euill spoken of noting vnto vs hereby thâ—â— a Christian should be so farre freed from the power of sinne as that to be idle or negligent in the work of the Lord is too sinnefull in such a one Doctr. Profession without practise striketh not onely the person professing but the word of God it selfe which he doth professe by occasioning the prophane to blaspheme and scoffe at Gods holy religion Rom. 2.24 The name of God is blasphemed among the Gentiles thorough you Reas. 1. Such is the malice of the deuill and his instruments that hating God himselfe they turne whatsoeuer they can against God and his truth which is a light discouering their darkenes Hence doe they not so much maligne the person of a poore professor who perhaps neuer made nor medled with them as the light and truth shining in him yea let God touch one of their familiars and call him out of such a poisoned companie that person is presently hated and despised for the truth which if he did not now hold out they would loue and embrace as formerly they did and consequently a professor by his error calleth not so much disgrace and malice against his owne person as against the truth for let any but a professor sinne the more would the sinners of the world loue them as their owne but if any such offend or steppe awry easily shall a man perceiue where the bile is oh say they this is a goodly profession indeede which giueth them leaue to doe this or that and exclaime as though the profession were not of God because the professors shewe themselues to be but men Secondly the Lord imputeth this sinne not so much to them who doe blaspheme the truth who are the actors of this sinne as they who are the moouers and occasioners of the same Ezech. 36.20 when they entred among the heathen they polluted my name that is the heathen diligently watched the words and behauiours of my people because they beare my name and came as it were out of my schoole but my people beeing not so carefull of my name which was called vpon theÌ„ blasphemed it iustly causing others so to do Although therfore men may conceiue that by their bare profession they endanger themselues yet indeede the dishonour returneth vpon God and his Gospel euen as Dauid might thinke that he onely sinned against Vriah Bathshebe and his owne soule yet the Lord telleth him that his sinne was yet more infectious in that he had made Gods enemies to blaspheme Thirdly what a iust disgrace is it for the profession of Christ to haue such hangbyes as whose liues speake that either they knowe not or remember not or affect not or neglect yea despise that doctrine by which they expect saluation Vse 1. Let euery professor examine his life whether it bring honour or discredit to the Gospel whether his light shine among men or whether in any thing he giue offence vnto any for there is neuer a sinne in a professor but it is hereby doubled in that he woundeth not his owne soule alone but many other Christians with himselfe yea and the Gospel of saluation No meruaile then is it that the Lord is so ielous in the sinnes of such men who come neere him and in whome he looketh to be sanctified that although he forgiue their sinne wherein they dishonour his name yet for the maintenance of his glorie he will visit it in the eyes of men with the rods of men whereof we haue a pregnant example euen
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
an honest and peaceable man he cannot preach indeede but he liues as well and doth as much good as if he preached we would not change him for the best preacher of them all But where is this harmonie of doctrine and life in such a one know we not that the best liues of the best men are but seruants and attendants to their doctrine and like the miracles of Christ which serued to prepare confirme prouoke and condemne but conuerted not the beholders this is the worke of the Gospel in the ministerie of it which is the power of God to the saluation of euerie beleeuer Was it euer heard that a dumbe Minister by his life conuerted a soule to God and what is his life but a liuing out of a lawfull calling an iniurious robbing men of their goods which he before God hath no right vnto and a cruell murthering of their soules for want of knowledge And if the question were made to me whether good doctrine or good life might better be spared in a minister I should answer readily that to preach well and liue ill were farre better and more eligible then to liue honestly and not to preach seeing the former bringeth ruine vpon himselfe alone this latter both vpon himselfe and his people Secondly as there must be good doctrine so there must be good life too for a Minister may not thinke he hath done enough when he hath taught others if himselfe yet remaine vntaught like some statue which pointeth the way to passengers but it selfe standeth a stocke still and mooues not but he must first be a good man and then teach others so to be In the old Testament the Priest must first be cleansed himselfe and then cleanse others first wash himselfe and then sprinkle others first sanctifie himselfe and then others so in the new we must first become lights our selues and then enlighten others first approach neere God our selues and then bring others before him for this is the propertie of a good sheepheard to goe before his sheepe that they may followe him But all this while we may not thinke that the authoritie of the word standeth vpon the good or bad life of men which hath a better bottome of his owne to stand vpon but yet it is a further seale of the truth of it vpon the simple and that sundrie wayes which I will not stand vpon These two make a sweete harmonie especially within a mans owne conscience when he can appeale vnto his fellow-ministers as Paul to Timothie and say you haue fully knowne my doctrine my manner of liliuing c. and vnto the consciences of Gods people calling them to witnesse both of his painfull preaching 1. Thess. 2.9 as also of his holy and vnblameable behauiour vers 10. yea euen vnto Gods tribunall with much comfort at the ende of his dayes as Paul did Act. 20.19.20.26 Which two as they must conspire so the minister is to be an example in both 1. Tim. 4.12 be an example in word conuersation c. The Apostles were as lights vpon hills as starres in the heauens Pastors are called to be patternes to their flockes the great Pastor of the sheepe our Lord Iesus set himselfe a coppie vnto all Christians both in holy doctrine and in blessed example of life Great is the force of godly example especially in the Pastor both to the beleeuer to prouoke him and to the vnbeleeuer either to bring him to a liking of the religion of God or to condemne him who hath both seen heard yet hath not beleeued euen as Noah condemned the old world by making of the Arke which are the reasons why the Lord hath euer scattered some of his children here and there a saint or two euen in Neroes house a Lot in Sodome and as a lilly riseth vp sometimes among thornes so doe the sonnes of God in the midst of a froward generation that they might shine as purer lights in the darkenes of the world round about them Vse 1. These are true notes to discerne a true Minister by pure doctrine and holy life If you consult with a Papist he will decypher you one of his Priests by his mitre crosyer staffe copes and other garments by his oyntings shauings c. which indeede are markes of the beast but not a word of life and doctrine whence we know them to be theeues not entring in by the doore but by the window to robbe and steale 2. This requireth the presence and residence of the minister with his flocke for if hee be ordinarily absent how can he be an example vnto them Thirdly it proclaimeth woe vpon them who by contrarie practise to their preaching giue occasion of stumbling to the people as Elies sonnes did better it were that such had neuer beene borne then so to strengthen the hands of sinners besides that by his owne mouth he shall be iudged Fourthly it stirreth vp the men of God to care of their liues to which we in this calling might be mooued by sundrie other strong reasons 1. We stand before God and therefore we must put off our shooes wash and cleanse our selues Ier. 15.19 If thou turne thou shalt stand before mee 2. We shall be better enabled to our duties both because God teacheth his secrets to his seruants the Prophets as also the doctrine shal be more acceptable and lesse excepted against Herod heard Iohn because he was a good man 3. We else pull the sinnes of many vpon vs and harden a number in the same sinnes the wicked Iewes could alleadge the Priests examples for their Idolatrie Ier. 44.17 and Ioh. 7.48 Doe any of the Rulers and Pharisies beleeue in him 4. He that diuorceth godly life from pure doctrine shall be the least that is haue no place in the kingdome of heauen Fifthly it teacheth all hearers to take benefite by the examples of their teachers who labour faithfully in the Gospel among them for must we studie to shew our selues examples in vaine Philip. 3.17 Brethren be followers of me and 4.9 The things which yee haue heard and seene in me those things doe Heb. 13.7 Remember them that haue the ouersight of you whose faith follow considering what hath beene the end of their conuersation The examples of the godly are called a cloud of witnesses to put vs in minde that as the Israelites were mooued as the cloud mooued so should it be with vs cast our eyes vpon the cloud of the faithful pastors especially to follow thē so far as they follow Christ which who so refuse to doe they haue three feareful witnesses against them the word of God their owne consciences the Ministers liues And here we must be put in mind to go one step beyond ordinarie for many cast their eyes vpon the examples of their Ministers to spie if they can obtaine some libertie to the flesh through their frailtie but if they cannot the most thinke it sufficient that they can commend
this any idle promise or God not so good as his word No surely for he was in daily derision euery one mocked him hee heard raylings and reproaches of many on euery side yea and which was his cheifest greefe his word was a reproach and derision to the profane so that he was euen determining to speake no more in that name But how did he vphold himselfe in this temptation But the Lord is with mee like a mightie gyant therefore my persecutors shall be ouerthrowne Obiect But for all this good men are preuailed against exposed to reproach wants imprisonment banishment and death it selfe Answ. As the Apostle speaketh of themselues they were killed but not ouercome so the enemie preuaileth against the person of a poore man and Ieremie himselfe may sticke and starue in the dungeon but neither against his faith and constancie and much lesse against his doctrine and the truth which beeing strongest of all shall preuaile against them to their confusion so are the Saints in suffring made conquerers Vse 2. Let none be discouraged if any times bring opposition to good Ministers as though it were a strange and vnvsuall thing if some one age onely should bring forth such a monstrous birth it would be more burdensome but no age is barren yea not fruitfull herein as might be made plaine in all historie Neither may any conceiue worse of the religion whose teachers are opposed by great ones for whereas men loue their owne deuises and what man affecteth not the child of his owne braine neuer were any so maligned by men as the Lords owne inventions Vse 3. Euerie hearer must set to their hands to helpe their teachers and euerie way to strengthen them against their withstanders I meane not by outward strength and power but especially by their prayers that they may be deliuered from euill and vnreasonable men and preach the word boldly which was both the commandement of the Apostle Paul 2. Th. 3.1 the practise of the Church for Peter Act. 12.5 ad 12. And further in that we stand not for nor to our selues but for the truth and Gods people they must by other incouragements be helpes to the truth for if the captaine be in fight is it meete that the common souldier should stand onely idly looking on nay his safetie they must account theirs and striue for him as for themselues if he suffer they must suffer with him as knowing that if the Pastor be smitten the sheepe are like to be scattered Notably doth the Apostle vrge this dutie vpon the Philippians wishing them to continue in one spirit and one mind fighting together in the faith What doth the Apostle proclaime armes or stirre them vp to contention yea surely but such a one as becommeth the Gospell of peace he would haue them them to fight not one against an other but one with an other yea all of them with one minde Neither with a cruell fight with carnall weapons as one enemie against an other but with such a fight as they heard in him and saw in him alas he was fast inough bound to the peace for he was then in bonds at Rome for the Gospel he fought by suffering so must they by their prayers for him by their patience by all manner of ministerie to the Saints in trouble shewe that they partake and fellow-feele in the afflictions of the Gospel Doctr. 2. Those that oppose themselues to good Ministers and men are euer speaking euill and opening their mouthes with reproaches against them and their godly courses Moses was charged and that not in corners but to his face that he tooke too much vpon him whereas hee was vnwilling to vndertake all that the Lord laid vpon him It went currant in court and countrie that Elias troubled all Israel Amaziah accuseth Amos to the king that the land is not able to beare all his words Diorrephes not onely withstood the Apostle Iohn but pratled against him Quest. But what is the reason of all this haue they any cause giuen them Ans. The reason is partly positiue in themselues partly negatiue in the other In themselues 1. the malice of their heart is such as cannot but continually out of the abundance thereof set their tongues a worke the fire within sendeth out such smoake abroad 2. With this malice is ioyned exceeding pride and swelling which mooueth them to seeke the raising of themselues although with the fall of others and make the reproach of others as a ladder for themselues to climbe by for this ende did the false Apostles account of Christs Apostles as the filth and offscouring of the world that is most base and abiect persons 3. With this malice and pride is ioyned exceeding subtiltie and pollicie in their generations well knowe they that they haue gotten euer more conquest by the stroaks of their tongues then of their hands and seldome haue they failed of their purposes For 1. hauing a notable facultie to insinuate into great mens fauours as Rehum and Shimsai they would not hinder the kings tribute nor see the kings dishonour they make no bones of letting fall two or three vntruthes in a fewe lines to the king for what hinderance had it beene to the kings tribute what impeachment of his honour to haue builded the Temple and established Gods true worship in Ierusalem but thus got they their purpose by insinuation and lyes which by their owne force they could not doe 2. As they can coyne of their own so they haue a notable dexteritie to depraue euen innocencie it selfe Is it not wonderfull that the famous harbenger of Christ then whome in his time a greater was not borne of women no nor yet Christ himselfe could so carrie themselues but that the one must needes be counted a demoniake and the other a glutton drunkard and friend of sinners Who then can looke to escape and if they hereby obtaine not their whole purpose yet loose they not all hauing learned that cursed rule of Machiauel that if they speake their pleasure some ill conceit will sticke in the mindes of men which will be worth their labour Now the negatiue reason in good men themselues why their withstanders speake euill of them is set downe 1. Pet. 4.4 Because yee runne not with them to the same excesse of riot therefore speake they euill of you dissimilitude of manners causeth the vngodly by all meanes banish the faithfull out of the world they may seeke a newe world for themselues to liue in if they will if they should walke in such courses as the Apostle Peter reckoneth vp in the 3. verse of the cited chapter and in such a blacke darkenesse as did not reprehend theirs they could well enough giue them the right hand of fellowship but if men will be so precise as that the high way cannot hold them they cannot away with such singularitie Vse 1. Take here a note of a false religion which
in speach and gesture before his master and behind his backe but especially in the free obedience of all his lawfull yea and vnequall commandements so as they be not vnlawfull Coloss. 3.22 seruants obey your masters in all things that is in all lawfull and bodily things And the same Apostle mentioneth both in the Ephesians and Colossians bodily masters to shew that so farre as the soule is not hurt nor the conscience wounded the rule of the seruants obedience is not his owne but his masters will be it irkesome difficult wearisome Luk. 17.7 the wearie and toyled seruant may not come out of the field to ease and refresh himselfe at his pleasure but waite still vpon the hand of his master and sit downe and eate at his masters appointment and not before as that parable teacheth 3. In patient induring without resistance rebukes and corrections although bitter yea and vniust 1. Pet. 2.18.19 seruants be subiect to your masters not onely the good and courteous but to the froward and bitter for it is praiseworthy in conscience towards God to suffer greefe wrongfully When Agar was roughly dealt withall by Sarah she runne away and would not endure her but the Lord by his Angel controlleth this course and giueth her better counsell returne home to thy mistres and humble thy selfe vnder her hand or suffer thy selfe to be afflicted by her Quest. But may not a seruant auoid the rigour and extremitie of the vniust anger of his master Ans. It may be lawfull without despising of the masters authoritie to giue way for the present vnto his furie and if conueniently it may be to withdraw himselfe â—ill the rage be past and the storme blowne ouer as Dauid conueied himselfe from Saul and the Egyptian that directed Dauid to the Amalekites made him to sweare by God that he would not deliuer him to his master from whom he had fled neither did Dauid sinne in taking that oath because of that law Deut. 23.15 If a seruant had fled from his masters rage especially if an Heathen who cared but a little for their seruants liues he must not forthwith be deliuered to his master but humanitie must be exercised towards him they must adde no affliction vnto him but kindly intreate him till mediation may be made and his Master appeased with him Hence we note that religion and the doctrine of the Gospel freeth no man from any dutie but rather fasteneth it vpon him the Apostle saith not that seruants beeing now brought to the faith are no longer to be commanded by their masters but by Christ but writeth to them not as free but as seruants still and inforceth their subiection euen to vnbeleeuing masters and elsewhere writing vnto masters he forbiddeth them not to exercise rule and dominion ouer their seruants but only teacheth them after what manner to weld their authoritie And indeed this is a point which occasioned much trouble in the Apostles daies both vnto masters and seruants for they hearing of a libertie purchased by Christ to beleeuers in him they presently begunne to cast vp all and would not serue any longer especially vnbeleeuing masters but would be at their owne hands against which conceit the Apostles Paul Peter Iohn much laboured still recalling seruants to their former subiection and obedience Let not now any obiect that this seruile condition is against the law of nature is a fruite of sinne is against the law of Christ who hath purchased such libertie as now in him all are one is against the Apostles rule be not any longer the seruants of men which things surely the seruants of those times and some since haue taken hold of For 1. euery subiection is not against the law of pure nature who can denie but that in innocencie there was a politike subiection of the wife to the husband the children to the parents and this was no fruit of sinne although the tediousnesse and painefulnes of it came in by the fall 2. Christ hath purchased a libertie for soule and bodie but we must be content with the first fruits of it here in this world and those are the spirituall libertie we haue from Satan sinne and condemnation which shall bring on that perfect freedome we expect in heauen when we shall not only be freed from the power of sinne as here but euen from all molestation of it and not only set free from the euil of seruitude as here we are by Christ buâ— euen from it selfe 3. In Christ all are one indeed but in regard 1. of the spirituall and inward man 2. of the meanes of leading men to happinesse but in respect of the outward man they abide master and seruants still Prince and people still bond and free still noble and ignoble still Paul hauing conuerted Onesimus a runnagate seruant kept him not with him at Rome because he was called nor freed him from the seruice of his master but sent him to Philemon againe who although he must in regard of the faith account him a brother yet his outward condition was to be a seruant still 4. We must be no longer the seruants of men namely in respect of the inner man and the conscience which in seruants is as free from men as in Masters no master can command that for it is onely to be commanded by God but the Apostle speaketh not of bodily seruice to men neither is there any word which belongeth to the doctrine of faith that is a maintainer of any licentious libertie nay religion teacheth them that as Christ hath set them free so also that they shall not vse that libertie as a cloake of maliciousnesse and licentiousnesse but carrie themselues the rather as becommeth the seruants of God and the freemen of Iesus Christ. Vse 1. If this be so let Masters haue a care if they would haue seruants subiect vnto them to choose such as are religious and frame to religion such as they haue chosen that knowing what it is to be subiect to their master in heauen conscience may compell them to be subiect vnto their earthly masters also Wouldest thou haue thy seruant to please thee in all things worke him to please God in all things Wouldest thou finde him faithfull vnto thee see then that he be a Ioseph who will not sinne and be vnfaithfull to the Lord. Wouldst thou haue him a profitable seruant to thee see he be an Onesimus and then howsoeuer in times past he was neuer so vnprofitable yet now will he become profitable to thee and others Many masters feele the iust smart of vndutifull vnfaithfull vnprofitable servants to the ruine often of themselues and their familyes because they haue no care of their choise nor to frame them to godlinesse and profâ—ciencie in grace whome they haue chosen 2. This meeteth with the sinne of many seruants who lift vp their hearts aboue the estate of subiection and in their hearts despise the person or place of their gouernours and
for most part leaue the care of religion to others consider of this priuiledge which the basenesse of their calling cannot depriue them of As in euery nation so in euery calling and condition of life he that feareth God and worketh righteousnes is accepted of him yea the poorest soule called to partake of the liberties of the Gospel and freedome in grace is also called to this glorie that he is one who adorneth the Gospel Which consideration may both comfort and encourage poore despised Christians in good waies and prouoke them by expressing Christianitie in their whole course to shew their cognisance and manifest to what house and family they belong 2. How much more doe those in higher place set vp for many eyes to looke vpon either credit or discredit the Gospel and yet we may say of our age as Christ of his the poore receiue the Gospel and this doctrine is much more beholding to seruants then masters to inferiours then superiours 3. Masters must vse meanes that their seruants may adorne the Gospel and not with the Egyptians looke only for taskes and businesse to be done but neuer exhort them to sacrifice And yet more wretched are some Masters who when their seruants entreate to goe and worship in the Church doe therefore euill entreate them as those that are too idle Vers. 11. For that grace of God which bringeth saluation vnto all men hath appeared 12. And teacheth vs that we should denie vngodlinesse and worldly lusts and that we should liue soberly and righteously and godly in this present world 13. Looking for that blessed hope and appearing of that glorie of that mightie God and of our Sauiour Iesus Christ In these words our Apostle layeth downe a generall reason confirming and enforcing all the former precepts and it is drawne from the end of our redemption which calleth all sorts of men out of their vaine conuersation vnto a profitable and religious course amongst men Grace hath appeared to all men euen the basest aswell to seruants as masters to slaues as superiours to one sort as another that all sorts of men might by new life and obedience walke answerable thereunto By Grace is meant the doctrine of the Gospel called Act. 20.32 The word of grace so Iude 4. Turne the grace of God into wantonnesse Because 1. it is a gift of grace 2. it teacheth that remission of sinnes and life euerlasting are obtained only by the meere grace of God in Christ. 3. it is a meane vnder God to bring beleeuers to the participation of this grace through remission of sinnes by his blood This grace is described 1. by the adiuncts 2. by the ends of it The adiuncts are two first the light and cleare euidence of it in the present manner of propounding in the word appeared which in the Greeke signifieth a shining out in greater brightnesse then euer before for before the rising vp of the sunne of righteousnesâ—e the greatest part of the world was in darknes and where most light was in the Goshen of the Church it was but in shadowes and obscuritie but now a light is sprung vp to them that were in darknes the doctrine of grace is gloriously preached to all the world The second adiunct is that saluation which this grace bringeth and goeth with this light for it is the power of God to saluation And this is amplified by the subiect all men that is mankind or all conditions of men seruants aswell as masters bond as free poore as rich women as men young as old c. The ends of the appearing of grace are two the former is nearer namely to become our schoolmaster or teacher in this present world And it teacheth two lessons 1. What we must forbeare and auoid 1. vngodlinesse 2. worldly lusts Secondly what we must incline vnto 1. sobrietie 2. righteousnesse 3. pietie And this we must doe in this present life 1. That others may witnesse with vs our faith to be vnfained for true godlinesse must not be hid onely in the heart but visible also to the eie of man both that it may be an acceptable testimonie to the truth as also for direction to some and conuiction of others 2. Because this present world is our nonage time wherein we must be schooled to these lessons which time if it be neglected there is no time hereafter alloted to learne them in The latter ende is further remooued and concerneth the life to come namely the fruition of our hope that is by Metonimy our glorie hoped for in the appearing of Christ the mightie God which that it may be a spurre to our more godly course we are willed to expect So that the briefe scope and summe of the words is as though he had thus plainly spoken There is great reason O Titus that thou shouldest thus vrge all sorts of persons young and olde men and women bond and free vnto such seueral duties and vertues as may most beautifie their profession because that blessed doctrine of grace offring saluation freely not onely to Masters but euen to seruants hath more brightly shined out in these last then euer before in former ages and like a schoolemaster instructeth that we should both denie vngodlines and vnlawfull lusts as also that we should moderate our owne affections with sobrietie exercise righteousnesse towards others and in regard of God practise the power of that religion which we professe and further vrgeth vs with thirsting desire to expect and long after that heauenly blessednesse and immortall glorie now onely possessed by hope but which shall be fully assured vs when Iesus Christ that great God and our Sauiour shall appeare the second time to our full redemption For the grace of God Doctr. Although the doctrine of the Churches of the olde and newe Testament be the verie selfe same in regard 1. of the author who is God 2. substance and matter which is perfect righteousnes required in both 3. scope and ende to the iustification of a sinner before God yet are there diuerse accidentall differences betweene them which that we may the better vnderstand both the offices and the benefits by Christ are meet to be knowne some of them we shall note out of these words as we shall come vnto them The first difference is in that the Gospel is called grace which word the Lawe acknowledgeth not nay these two are opposed to be vnder the lawe and to be vnder grace To be vnder the law is not to be vnder it as a rule of life for so all beleeuers on earth yea the Saints and Angels in heauen are vnder it but to be vnder the yoke of it which neither we nor our fathers were able to beare For to omit the least part of the yoake standing in the obseruation of 1. many 2. costly 3. laborious 4. burdensome ceremonies what a killing letter is the law which commandeth inward and perfect righteousnesse for nature and actions and that in our owne persons which promiseth
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
when we see Satan so busie and stirring in the plotting contriuing and executing mischeefe against the Church may we not conclude that surely his time is verie short when we see particular iudgements vpon our countrie lingring and durable plagues threatnings of whole kingdomes and countries with visible iudgements vpon particular persons why doe we not conclude that surely these are forerunners of the general and that it is not farre off If we see the sunne and moone great lights in the Church fall from heauen and be darkned if the starres the professors of the Gospel loose their shine and fall from their first loue why doe we not thinke that shortly the heauens themselues shall shriule away like a scroule and be no more seeing the Scriptures affirme that immediatly after such things this appearing shall be In a word when we see such generall securitie that all men cry peace peace vnto themselues if we shall perceiue Noah daies returned againe in which men eate and drinke build and plant marrie and giue in marriage and thinke nothing either nothing else or nothing more how is it that we cannot conceiue of this appearing which shall be as a flood and destruction to all that thinke not of it for as a snare shall it come vpon all the vngodly of the earth Vse 3. Seeing the doctrine of the Gospel not onely bringeth the euidence of saluation but lifteth vp the heart to waite for it it appeareth that it is the doctrine of God brought by the Sonne of God from the bosome of his Father the doctrine that raiseth the minde to heauen must needs be heauenly and this is the doctrine which we preach because it is fruitfull herein Some busie themselues in prying more into the men and their callings that bring it then into the doctrine it selfe and refuse this most blessed treasure because they see not the holy Ghost so visibly calling our ministers as if he should sit on our heads with fiery tongues These I would wish 1. to looke well to their owne callings for sure he that is pragmaticall in other mens callings is carelesse and negligent in his owne and let themselues weigh the matter and giue sentence whether to contemne and neglect so great saluation will stand with an effectuall calling vnto the grace of God 2. To enquire not so much whether our callings as whether our doctrine be as good as Peters or Pauls 3. To obserue the worke and fruite of our Ministerie in regenerating many thousands and begetting them to heauenly life and conuersation whereas false teachers and false doctrine regenerate none Doctr. 2. An excellent meanes to prouoke men vnto the duties of Christianitie is the consideration of Christs comming vnto iudgement For some might haue asked the Apostle but how shall we be able to goe through the duties you haue described and hold out against the manifold discouragements which in the entertainment of this doctrine we are sure to meete withall the answer is Wayting for the appearance of the mightie God our Sauiour For first it is a notable meanes to set and enter men into this course of godlinesse and this is cleare in the Scriptures where we may obserue the spirit of God vsing this consideration as a speciall motiue both to draw men out of their sinnes together with the loue of this world as also to plant in them the feare and reverence of the Lord all which must be done before men can come to breathe in the common ayre of Christians For the first how doth the Scripture reuoke the young man from his vnbridled vanitie and from walking in the sight of his owne eyes and lust of his owne heart but by the remembrance that for all this hee must come to iudgement This was the argument vsed by Peter to the people of Ierusalem who flocked to see the lame man who laie at the bewtifull gate of the Temple healed Amend your liues and turne that your sinnes may be put away when the time of refreshing shall come from the presence of the Lord and he shall send Iesus Christ. By the same argument would the Apostle Paul haue wonne the Athenians from their idolatries Act. 17.30 But now he would haue all men to repent because he hath appointed a day in which he will iudge the world and haue reclaimed vnhappie Felix from his wicked and voluptuous life when he made him tremble in hearing the iudgement to come 2. To the forsaking of the world in the profits and pleasures of it how effectuall this perswasion is the Apostle in his owne example declareth Philip. 3.7 who accounted all aduantages losse yea dung to attaine the resurrection of the dead while his minde was vpon the resurrection and Christs appearing he was mortified vnto the world and the world vnto him 3. For the working of awe and reuerence of God in the heart Eccl. 12.13 Feare God and keep his commandements for God will bring euery worke vnto iudgement And when the Angel would prouoke the inhabitants of the earth to feare and reuerence before God and stand in awe of him he vseth no other argument then that the houre of his iudgement is come And surely were we not harder of heart then the anuill it could not be but the consideration of this iudgement should hammer and work vs to the vndertaking of a godly and Christian course Secondly as this consideration may be of efficacie to beget vs vnto God so is it a most notable nurse of all good duties and a sweete prouocation to cheerefulnesse and diligence in the duties of pietie righteousnesse and sobrietie The Apostle Paul himselfe was hereby vnderpropped in keeping good conscience before God and all men because he looked for the resurrection of the iust and vniust and hence did the Apostles spurre and prouoke themselves and others to the diligent practise of the duties of their callings both generall and particular 1. Corinth 5.9 considering the terrors of the Lord we perswade men Thus Paul chargeth Timothie not only to keepe those his commandements without spot vntill the appearing of the Lord Iesus Christ but also as he would answer at the appearing of Christ to preach instantly in season and out of season and Peter warneth the Elders to feede the flocke and be ensamples vnto them that when the chiefe sheepeheard shall appeare they might receiue an incorruptible crowne By which motiues they much more prouoked themselues to their owne speciall duties as appeareth 1. Thes. 2.19 And for the generall duties of Christianitie euerie Christian is by this reason spurred forward thereunto 2. Pet. 3.11 considering these things shall be dissolued what manner of men ought we to be in all godly conuersation And that this expectation of Christ is a notable preseruatiue of all Christian vertues who can denie that readeth those manifold places where watching and keeping the garments watching and sobrietie be sober and watch watching and stedfastnesse
the Apostle Peter who combineth all these duties in one short verse but a little inverting the order Feare God honour the King loue brotherly fellowship This precept in hand chargeth vpon euerie Christian these two maine duties First that he must make account with himselfe that everie Christian dutie belongeth vnto him euen euerie good worke to which the Lord giueth him calling and abilitie Secondly that he must keepe himselfe in a fitnesse and readinesse thereunto Doctr. 1. The former is cleared by the testimonie and other obseruations out of the Scripture The lawe curseth him that continueth not in all things the Gospel also in generall requireth the obseruation of all things Teach them to obserue all things which I haue commanded you which precept was giuen when Christ had on the crosse fulfilled all righteousnesse in the persons of his members As for the speciall precepts of the Gospel they are many Philip. 4.8 Whatsoeuer things are true honest iust pure pertaining to loue of good report if there be any vertue or any praise thinke on these things The Apostle was not content that the Corinths should abound in euery grace else and be wanting in one but exhorteth that as they abounded in euerie thing in faith in word in knowledge in diligence in loue so they would striue to abound in this grace also namely of mercifulnesse to the distressed Saints The same Apostle to the Thessalonians knewe what he prayed when he wished that they were stablished to euerie good word and worke 2. This standeth with those special commendations which the Apostles haue giuen of sundry of the Saints to stirre vp others vnto their imitation When Paul would be large in commending the Church of the Romanes he affirmeth they were full of goodnesse so of Dorcas we read that she was full of good workes and almes and mention is made of the coats and garments which shee had made for the Saints 3. As the holy Ghost in Scripture approoueth and commendeth the presence of any true grace for the encouragement of it so also taketh he notice of that which is yet wanting to prouoke to the purchase of it Many of the good kings of Iudah were highly commended yet something or other they fayled in either the high places were not wholly taken downe or some league or otheâ— was made with the enemies against Gods commandement or some heauines or forgetfulnesse ouertooke them that of fewe of them it could be said they went through-stitch with euerie good worke The spirit likewise in the new Testament speaking to the Churches taketh knowledge of many good things in the Angels of them I knowe thy loue thy faith thy patience thy zeale and thy workes c. but fewe of them escaped without that exception neuerthelesse I haue somewhat or a fewe things against thee either the first loue was fallen from or Balaams doctrine maintained or Iesabels fornications suffered c. but according to the truth of their condition the spirit is plaine with them this thou hast and this thou hast noâ— implying it to be matter of iust reproofe before God to be wanting in any good worke which hee hath giuen calling and meanes vnto 4. The nature of grace giueth light and euidence vnto this truth the which disposeth the will and powers of the soule equally vnto one good thing as well as vnto an other for regeneration includeth in it the seeds of all vertues and reneweth and changeth the whole nature which hath in it the seede of all sinne and vice and when the Scripture would note the soundnesse of grace hence it doth it that it both hath respect to all the commandements and hateth all the wayes of falshood Vse 1. This doctrine first teacheth vs to learne the rule of euery good worke legall or euangelicall The former are not only such as are commonly knowne and expressed in the words of the decalogue but such also as therein are included and implied these must be sought out for else ignorance of the law excuseth not from fault Content not thy selfe that thou canst say the commandements nor if thou canst say that thou hast kept the whole letter of the law from thy youth but studie the whole Scripture which is an exposition and large commentarie of those tenne words heare it read it diligently meditate vpon it apply it to thy heart and life else knowest thou not how to beginne any good work Learne further the speciall good workes required by the Gospel such as are faith in Christ repentance of sin past amendment of life for time to come And cursed be all that Popish doctrine which would hide this light vnder a bushell whereby alone the Christian can discerne what is a good worke and how himselfe may do it well Vse 2. If euery good worke belong to euery Christian then may not men post ouer the matter to the Minister the common conceit is that the clergie should be holy hospitable and so qualified as we haue heard in the first Chapter but for common men and vnlearned it will be acceptable inough if they be almost Christians that is as good as neuer a whit whereas the Lord bindeth vpon euery Christian of what condition soeuer the practise of euery good worke which is offered him within the compasse of his calling either generall or particular For example If a Christian be called into publike place as of Magistracie he may not conceiue that the building of the Church the discountenancing of sinne the encouragement of the godly belongeth only to the Minister but he must set hand to these workes he must establish and countenance the Ministrie he must be the foreman in all good exercises he must be rich in workes of mercie and of iustice the patron of the poore the sheild of the oppressed but especially a patterne of pietie he must be a man fearing God yea he and his house must serue the Lord. If thou remainest a priuate man the same care lyeth vpon thee in thy proportion thou must procure the wealth of Ierusalem at least by thy prayers for the peace of the Church for able Ministers for the free passage of the Gosspel and if God further enable thee thou must releeue such as stand for the truth of God and puritie of his worship Thou must doe all the good thou canst to others in preseruing life feeding the hungrie clothing the naked visiting the prisoners and so become rich in the works of mercie Thou must also be diligent in duties at home in reforming thy family teaching them praying with them examining how they profit and thriue in grace and walking religiously and conscionably in euery good worke of thy personall calling Here is a course which goeth farre beyond harmelesnsse and good meanings and good words which Iames saw to be the religion of many in his time this is soundnes in christianity when a man can thus turne himselfe as well to one good action
sort of men as farre deceiued as the former are secure persons who beeing baptized into the name of Christ as yet neuer came vnto him but plod on in all dirtie and sinnefull waies with many pretenses vnderpropping themselues but neuer examining duly whether they be right or no. And because the waies of this error are infinite we shall not do amisse in discrying some few of them and tracing them we shall not find them so vnfrequented but that infinite numbers of secure men and women shall be found in euery of them who all of them are still deceiued and as they were borne so they liue in errour Of these I will mention fiue sorts all in seuerall pathes but neuer one in the right 1. Are superstitious persons who take vp a voluntarie religion which hath some shew of wisedome and humblenesse of minde worship God they thinke they doe but it is vncommanded deuout they are but resist the truth as those deuout women who resisted Paul What a number of Popish minded men wander after vanitie they looke at antiquitie at consent of numbers and multitudes of men who are readie inough to betake them to their owne inuentions Hence is it that you shall ouertake hundreths that are set forward on their Pilgrimages and see thousands who are set downe or kneeling before their Idols besides numbers that are wilfull prisoners cheined in their own bands and wicked vowes of pouertie single life abstinence and such like And what ground haue they for all this they haue learned the protestation of the Iewes We will doe whatsoeuer goeth out of our owne mouth we will offer to the Queene of heauen as we haue done euen we our Fathers our Princes and our people for then we had store of all things and euery thing was cheape Nay as though the truth were impropriate vnto them they are so zealous in their way that if Peter or Paul should stand against their traditions they would thinke they did God good seruice to kill them as Christ foreprophecied a pregnant marke of a Popish and Antichristian spirit to hate and cast out the brethren for the name of Christ and yet to say Let God be glorified yet sit they downe here most securely as in a good way whereas alas all is deceit this beeing the way which is good in a mans owne eyes but the issues of it are death and the end of it is foreprophecied in the place of Ieremie alledged that the Lord will watch ouer such persons for euill and not for good and consume them with sword and famine and sundrie destructions 2. Sort are generall or Catholike Protestants of all any or no religion these content themselues with the Iewes to say the Temple the Temple the Couenant Abrahams seed c. so these finde a religion established and they loue it because it is crowned and bringeth in abundance of prosperitie with it they hate Poperie also because the lawes hate it but neuer knew nor care to know what the power and life of godlinesse euer meant to whom the Lord may say as to them Say not the Temple the Temple trust not in lying words we haue the Word Sacraments Prayer Peace c. but get the power of godlinesse if you would not beguile your owne soules Amend your waies and workes execute iudgement oppresse not the stranger fatherlesse and widowe follow not after other Gods 3. Sort are a rable of idle Protestants whose carnall hearts turne the grace of God into wantonnesse Charge his conscience with his sinnes strike him downe for his vnlawfull courses or neglect of good duties he can saue his head with the doctrine of free iustification without works or tell you that the best man sinneth seauen times a day or that we are concluded vnder sinne that God might haue mercie on all or that where sinne aboundeth grace aboundeth much more and that we are not saued by the workes of the law but O vaine man saith Iames dost thou imagine a sauing faith without repentance and works of pietie and loue dost thou professe an holy religion and by the loosenes of thy life makest that holy way of God euill spoken of did not the latter end of the former Chapter teach vs that Christ died not only to set vs free from the curse of sinne but from the courses of iniquitie that we should become zealous of goodworkes Christ saueth no other and therefore deceiue not thy selfe The fourth sort may well carrie the title of craftie Christians as also of free-will Protestants who for the present walke in a secure path and will not yet be acquainted with repentance for their sinne they thinke it fit to be knowne and practised and so they meane hereafter but in the meane time because their sinne is not vnpardonable and God calleth at all houres and they may as well afterward repenting find forgiuenesse therefore are they deafe against all our doctrine of repentance all the meanes we vse auaile not for their good but by Gods iust iudgement to their hardning blinding and further damnation and this is as fearefull as flie and as generall a deceit as any of the former What meane those many exhortations seeke the Lord while he may be found and to day if yee will heare his voice harden not your hearts and this is the acceptable time the which gratious inuitations while men haue put off how hath the seueritie of the almightie cut them off suddenly by strange deaths and this most deseruedly in that they had so long abused the time of his patience Rev. 3.21 The Lord gaue Iezabel a time to repent but she repented not and what was the issue of it Behold I will cast her into a bed of sorrow and great affliction So the Lord would haue purged the impenitent Iew but he would not be purged therefore saith the Lord Thou shalt not be purged till I haue caused my wrath to come vpon thee The fifth sort of secure persons may be called sensible Protestants who by outward things iudge themselues highly in Gods bookes and many both rich and poore tread in this path Rich men need not seeke for further ground of Gods fauour then that their hand hath found out riches and they are increased in their possessions and prospered in their labours And how can it be other seeing vengeance must pursue the wicked and if they were so they could not be prospered so long and diuersly as they are Thus Dauid obserued of wicked rich men their houses were peaceable without feare and because they are not in affliction like other men pride compasseth them as a chaine they seeke not after God nor sound and setled peace in him but little knew they the end of that fat pasture he learned at the sanctuarie that they were lifted vp aboue other as fellons on the ladder to come downe with a greater mischeife and breaknecke But more merueilous it is that corrections and afflictions should
were ashame that such Popish notes should be recorded 2. The darke deliuerie of this doctrine hath bred vp another no lesse Popish that seeing grace is so tied to the Sacrament therefore the infant baptized is washed from all originall sinne and that by the concomiâ—ant grace of the Sacrament euery infant is so pure as there is nothing in it which God can hate A doctrine fearefully derogatorie from the blood of Christ and contrarie to the Scriptures which teach that originall sinne is taken away to those that are set into Christ by baptisme 1. in regard of the forme the guilt 2. the fruit the punishment 3. the raigne and dominion of it 4. in that the remainders and relliks of it are in daily consumption but in regard of the matter of it of the act of it of the molestation of it it is present in the most sanctified nature the earth beareth The Apostle saith of such there is no condemnation to them but he saith not there is no damnable thing in them 3. From the misconceit of this doctrine and the extolling the outward worke of baptisme the which imposters and deceiuers of mindes haue still delighted to dwell in hath sprung vp that dangerous error of baptizing by women as also the priuate nimbling vp of the matter in corners by some Priest or minister Whereas for the person we know that the Minister in his ministerial actions sustaineth the person of Christ which a woman cannot doe Againe those that are called to baptize are called also to preach for the Sacrament without the word is a dumb ceremonie and as a seale to a blanke And Paul who would not permit a woman to teach ministerially would much lesse suffer her to baptize If any woman haue beene accessarie to this grieuous sinne let her seriously and seasonably humble her selfe for it in that without yea and against the commandement of God shee hath polluted such a sacred ordinance If any man should set the Kings broad seale to any instrument but the Lord-keeper his fact were no lesse then high treason and shall we think there is lesse danger in counterfaiting the great seales of Gods couenant As for the due place of baptisme it is the publike assemblie as beeing a part of publike worship annexed vnto preaching Matth. 28. Circumcision in the law was nothing so excellent as this the successor of it yet might it not be administred in priuate houses but the partie must be brought before the Lord and much more here where after a more glorious manner the partie is to be receiued not into his fathers family but the family of God the visible Church And is it not a farre greater indignitie for the Sacraments to be brought into priuate houses then for ciuill iudgement the nature of which is to be open and publike in the gates As for the pretended case of necessitie there is no such as vrgeth is to transgresse the commandement and to make priuate places publike Why should we not rather with the auncient who euen in most ignorant times could conceiue that in defect of baptisme with water if it could not conueniently as without the debasing of Gods ordinance be had a sufficiently supply might be made by the other two either of the holy Ghost or of martyrdome and that God in case of necessitie accepteth the will for the deede which also some of the auncient applyed to this purpose and that not the want but contempt of baptisme is damnable Fourthly from the doubtfull deliuerie of this doctrine ariseth an other error and opinion of falling from grace for marke the man that staggereth in the former he will be nibling and fumbling at all these as far as he dare for if euery child receiue grace as a thing tied vnto baptisme what becommeth of that grace when children growing in yeares growe also extreamely flagitious and wicked necessarily it must be lost and vanished which is both against the Scriptures and the doctrine of our Church For if the child be borne of God in baptisme he sinneth not because the seede of God is in him and if the infant be come vnto Christ in baptisme he neuer casteth him off Ioh. 6.37 he shall neuer hunger ver 35. he shall not be lost 39. he shall liue for euer 50. If the infant be once of the Church it remaineth in the Church and can neuer be a limbe of Satans synagogue Lastly as all error is fruitfull so hence also is grounded that fancie of Popish penance which they make a Sacrament to restore such by as are fallen from the grace of their baptisme and a second table to saue such as by vertue of their first couenant cannot be restored as though the couenant of God were not eternall and vnchangeable or as if God married vs not to himselfe for euer or as if the force of baptisme lasted not beyond the action and administration of it Vse 2. To teach parents 1. to be present to present their children with ioy vnto holy baptisme What a comfort is it for a father to see his child washed with the blood of Iesus Christ cleansed from sinne set in to the visible Church yea into the bodie of Christ in the right vse of this Sacrament wherein a parent ought more to reioyce then if he could make it the heire of the world 2. diligently vpon the occasion of their childrens baptisme to examine themselues whether they be in couenaÌ„t with God or no that so their children may be entred into the same couenant yea and seeing their often faylings with God to enter now a newe league and renew their couenant with him by renewing their faith by making vp againe through true repentance their former breaches yea by solemne prayer and invocation to vrge the Lord to call to minde his couenant made to the iust and their seede and make it good vnto himselfe and his child now to be entred into the Church But what a generall fault of Parents is it to content themselues in bringing their children that the outward worke may be performed vpon them spending no small time in circumstances of solemnitie as costly banquets and feasting which in moderation I condemne not but take little or no time in preparing themselues and their children to the receiuing of the inward grace of baptisme which great error is worthy reformation in the most in the best Vse 3. To the congregation that seeing this is such a solemne ordinance as wherein the Lord signifieth sealeth and exhibiteth sauing grace to euery worthie receiuer that therefore euerie on in the congregation continue together vntill the ende of the Sacrament and not runne out as the manner of most is For 1. it is an ordinance not belonging only to the infants parents and sureties who are often left in a manner alone with the Minister but to all the congregation seeing Baptisme is a receiuing of a member into the congregation and in this
enioy fulnes of pleasures at Gods right hand alluding to that Paradise planted by Gods own hand to make it a delight for the innocent estate of man And Abrahams bosome wherein the Saints receiue refreshing which is a borrowed speach taken from fathers whom as they carrying and cherishing their little ones in their bosome euen so the elect freed from the miseries of the world are cherished as in the bosome of the father of all the faithfull And the ioy of the Lord into which the faithfull seruant shall enter And for the glorie of this estate Paul can scarce tell how to expresse it but calleth it the riches of the glorie of the inheritance it is called a kingdome of the Father prepared for his children and neuer was there such a kingdom wherein all the subiects are kings and heyres of the whole and all of them partakers of the same incorruptible crowne of glorie as here they be 1. Pet. 5.4 Secondly the present tenure of this inheritance is by hope for our inheritance is not so much set before our bodily eyes as the eyes of our faith which is not of things present but of things to come And yet although it be an estate to come the Lord would not leaue vs without such graces as beeing conuersant about it might serue vs in this life to retaine our hold and comfort therein such as are faith hope and patience Now hope signifieth two things 1. the thing hoped for Rom. 8.24 hope which is seene is not hope Eph. 1.18 What is the hope of the calling 2. For the gift whereby we hope and expect good things promised and this must of necessitie here be meant because life eternall of which we haue spoken is the thing hoped for This grace hath the Lord for our incouragement and comfort in and for the state of this life onely put into the hearts of his elect that they might hereby haue a certaine hold and expectation of all that good which God of his mercie through the merit of his Christ hath promised the which shall cease when they come once to see that which they now hope for seeing hereafter can be no hope not in heauen for the godly shall enioye all blessednesse their hearts can wish not in hell for the damned can neuer hope for any good Doctr. The blessed condition which the elect are raysed vnto beeing once absolued from sinne is to haue the priuiledges of Gods children and to become heyres of eternall glorie This honour haue all his Saints whō he rayseth from the dust and dunghill to set them among Princes and the reason is because he hath giuen them his Sonne in with merits for their righteousnesse he hath giuen them the gift of faith which is the very portall of heauen and the grace of hope which is as a staffe to vphold them vnto the end of their pilgrimage The doctrine beeing the verie words of the Apostle here and in so many places we will rather labour in the excellent vse then in the further proofe of it Vse 1. That which the Apostle specially aymeth at is that heauen is not merited but a free gift here it is called eternall life which is the gift of God Rom. 6.23 It is called here an inheritance in that the elect are called heyres it is against the nature of an inheritance to come any way but by free gift legacies we know are most free without desert without procurement and what an absurd thing were it for a child to go to his Father to offer to buy his inheritance it is said here further that we are made heyres that is adopted not borne to the inheritance and therefore it is so much the more free And lastly it is here called an eternall inheritance which if it so be how can it be merited beeing so far disproportionable to any thing we can doe What place in the Scripture can more effectually exclude the merit of life and yet what part of Apostolicall writing is it not most consonant vnto The Apostle Peter speaking of this inheritance calleth it the grace of life 1. Pet. 3.7 The Apostle Paul through the whole Epistle to the Galatians opposeth these two to be heyres by the law and heyres by promise and faith whosoeuer are Christs are Abrahams children and heyres by promise that is we who are Gentiles must receiue the inheritance no otherwise then Abraham did and thus become Abrahams sonnes but he was heyre by promise and not by merit and so must we Obiect But we are Gentiles how can we become Abrahams sonnes Answ. Christ was Abrahams sonne and we beeing in Christ are one with him and so in him become Abrahams sonnes and therefore must inherit by promise as he did The like we read Rom. 4.4 Those that will be heyres by the law make the promise of none effect as the Papists doe by their two iustifications the former of mercie by grace the latter by the merit of workes Obiect But life eternall is a reward great is your reward in heauen Behold I come shortly and my reward is with mee Moses looked for the recompense of reward Answ. Not to stand vpon that why it is so called namely by resemblance beeing giuen in the end of the life and labour as the reward in the end of the worke It may truly be called a reward but 1. a free one in regard of vs due no other way vnto vs then by vertue of Gods promise for God is no debter further then he promiseth 2. Neuer due to any worke for the merit of it but vnto the worker for the merit of Christ in whom he is and through whome the imperfection of his obedience beeing couered his person first and then his work findeth acceptance 2. It teacheth vs if we would haue right to life eternall to become the sonnes of God and consequently heyres seeke to be resolued that thou hast a childs part in heauen Quest. How shall I come to know this Answ. A man may know himselfe an heyre of grace by two things 1. by the presence of faith for this intitleth into the Couenant Heb. 11.7 Noah by faith was made heyre of the righteousnesse which is by faith Faith in the sonne of God is it which maketh thee the Kings sonne and free borne this is the meanes of thy freedome here commeth in thy title if thou reliest only vpon the mercie of God in Christ for thy saluation which proper worke of faith casteth out the bondwoman with all her sonnes who shall not be heyres with the sonnes of the freewoman for whosoeuer will be iustified in whole or in part by the workes of the law as Turkes Iewes and that Romish Agar with all her obstinate children are by this one doctrine if there were no moe in the Scripture disinherited 2. By the presence of sanctification of heart and sanctimonie of life for as only iustified persons are intitled and written heyres of heauen so only
sanctified persons are iustified Hence is it that we read this inheritance to be entayled to them Act. 20.32 Inheritance among them that are sanctified by which note mocking Ismael is cast out close hypocrites lurking in the bosome of the Church and open profane Esaus the childrens bread is not cast to such dogges Read for this 1. Cor. 6.10.11 3. This doctrine teacheth vs to set our hearts vpon this inheritance a man that hath any possibilitie to befall him cannot keepe his mind but it will be running after it insomuch as many wicked children in regard of their patrimonie will enquire into their fathers yeares and grow sicke of their mothers and it is ordinarie that such as looke for windfalls by decease will be feeding their hearts with their hopes so should it be with vs who may without iniurie to our Father long after our inheritance in heauen and as wee see men take no content in any part of the earth no nor in the whole comparable to that peece or portion which is their owne euen so should not we suffer our hearts so to wander after earth or earthly things as that we settle our contentment any where but where our inheritance and our treasure is The which desire if it filled our hearts three worthy fruits of it would manifest themselues through our liues 1. It would moderate the eagar cares of this life and would not suffer men to become drudges or sell themselues as slaues vnto the earth for he that taketh himselfe to be an heyre of heauen is well inough prouided and cared for alreadie his father hath left him so well as he need not basely shift for himselfe 2. It would content the minde with any present condition This it was which contented Abraham Isaac and Iacob with their continuall pilgrimage vpon earth because they looked for a better citie when as once this tooke vp their hearts they could cheerefully sit themselues downe in their tents they could dwell in strange countries contentedly they could receiue the promises a farre off thankfully they could goe on in obedience to God what way soeuer he called readily and in all this they did not for the present desire a better outward condition but thought that the best portion which their heauenly Father allotted out vnto them So we see how men expecting reuersions are content for the time to liue bare and goe neere the wind and swallow vp their present wants in hope of that to which they are heyres they thinke the time of their further enlargement is not farre off and this helpeth well to put off the present 3. It would strengthen the heart in induring chastisments and corrections vnder Gods hand or from mans for they know they are heyres indeede but as yet in their minoritie and for the time must be put vnder Tutors and the rodde as well as others but the time commeth which will bring their lands into their owne hand and then they shall be at their owne hand and haue libertie inough and herewith may the children of God raise their hearts from vnder the heauiest afflictions 4. Set thy selfe well to keepe this inheritance and the deeds of it laie vp the couenant safe in the closet of thy soule hide the word which is the indenture of God passing it vnto thee in the midst of thy heart let not Satan or any cheater defraud thee of it There are many vnthriftie prodigalls in the world who no sooner can their lands or portion come within their hands but by riotous and vnthriftie courses they soone become their owne executors but let it be written to euery child of God Art thou borne by thy second birth to such faire demeanes art thou heyre to such a goodly birth-right oh prize it aboue all that can be giuen in exchange for it Beware of profane Esaus speach What is this birthright to mee No rather take vp Naboths answer to King Ahab who would haue gone beyond him for his patrimonie God forbid that I should sell the inheritance of my Fathers God forbid that I should for this or that sinfull pleasure this or that messe of pottage or trifling commodity or whatsoeuer coyne hauing Satans superscription vpon it sell mine inheritance 5. This doctrine affoardeth sundrie grounds of most sweet consolation 1. The meanest beleeuer is a great heire and that to all Gods best blessings a truth which fewe see as they might and ought and therefore faile of that comfort which God hath put into their hands Obiect Alas wil a poore despised soule say I am lesse then the least mercie of God and am not worthy to gather the crummes of mercie vnder the Lords table Answ. Exercise thy selfe in the duties of faith repentance invocation loue of God and men and thou shalt not want a worthinesse to bring the inheritance home vnto thee for neither doth the Lord immediately giue it thee nor canst thou immediately receiue it but by Christ the Mediator who hath worthinesse inough at his hand thou hast it Obiect But I am a weake creature and vnable to receiue it at his hand Answ. Yeâ— but goe on sincerely in a good course let it be neuer so weakely or faintly he will not breake a bruised â—eede comfort thy selfe for be it thou canst not as thou wouldst know and apprehend him yet he can knowe and apprehend thee and this will be thy saluation 2. Gods children beeing such heires they cannot but in the meane time be well prouided for till their patrimonie fall We know that great heires in their minoritie are well and honestly maintained their fathers beeing rich and kinde will not suffer them to want things fit for them and what they want in the purse they haue in their education and if they be any way scanted for the present they shall afterward find it with much aduantage 3. In any want thou beeing thy fathers heire mayst boldly repaire to thy Father with good hope to speede in any request which he seeth fit for thee and making for thy good and he will be so farre from sending thee away emptie that it will be his ioy that thou canst discerne and make request for things good for thee this wilâ— be a prevailing motiue with him oh this is mine heire I may not denie him that which is so good for him 4. Whatsoeuer losse may befall thee beeing the child of God thou loosest not thine inheritance Thou maist loose thy libertie thy living thy friends thy life but thine inheritance is reserued in the heauens thou shalt cease sooner to be a man then an heire yea when other by death loose all thou shalt by it be entred into thy full estate This expectation of a durable substance caused the Saints to endure with ioy the spoyling of their goods Heb. 10.34 5. In the enduring of afflictions comfort thy selfe herein thy Father may frowne chide buffet and scourge thee but he will neuer disinherit thee Other fathers sometimes out
Apostles vntill Christs comming againe and especially the proceedings pride and fall of Babylon the great whore with all the kingdomes of Antichrist the holy Ghost could not but foresee what labours and trauailes Satan and his instruments would take to weaken and impaire the credit and authoritie of this aboue all other books wherein he preuailed so farre as euen some true Churches called the truth and authoritie of it into question and therefore it is worth the marking with what a number of confirmations this booke aboue all other in the Scriptures is backed First the author of it is set in the forefront or face of it The Reuelation of Iesus Christ who professeth himselfe to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first and the last the beginning and ending which is which was and which is to come euen the Almightie so in the seuerall Epistles to the Churches in seuerall stiles he challengeth them to be his Thus saith he 1. that holdeth the seauen starres in his right hand 2. he that is first and last which was dead and is aliue 3. which hath the sharpe two edged sword 4. which hath eyes like a flame of fire and his feete like fine brasse 5. which hath the seauen spirits of God and the seuen starres 6. he who is holy and true who hath the key of Dauid who openeth and no man shutteth and shutteth and no man openeth 7. he who is Amen the faithfull and true witnesse the beginning of the creatures of God Secondly the instrument or penman his seruant Iohn the Euangelist the Apostle the Diuine who for the further and more full authority of it repeateth his name at least fowre times saying I Iohn Thirdly to omit many in the last chapter are fiue testimonies heaped together that if it were possible no man might be found so obstinately wicked as euer to doubt of it but that he that shold stād against the truth of it might euen gainsay the shining of the sunne it selfe 1. of the Angel 2. of God himselfe the Lord of the holy Prophets 3. of Iesus Christ Behold I come shortly c. 4. of Iohn I Iohn heard and saw all these things 5. the protestation of Iesus Christ vers 18. I protest if any man shal adde or diminish from these things of this booke God shall adde all the plagues of it against him and take away his part out of the booke of life Now had this booke neuer to haue bin oppugned there had not needed such strong and frequent confirmations neither would the holy Ghost haue bin so earnest in a needles matter The like we might teach out of particular examples How earnest is the Apostle in the poynt we haue in hand beeing the very foundation of Christianity not here only but elswhere in his writings when he saw that men would ioyne the law and gospel circumcision and baptisme Gal. 5.2 Behold I Paul say vnto you if ye be circumcised Christ shall profit you nothing and vers 3. I testifie againe vnto you and 4. ye are abolished from Christ and fallen from grace he could not satisfie himselfe in his vehemencie against such a doctrine as this was Nay the sonne of God himselfe hath left vs his owne example in this point of wisdome who was wont in his teaching vnto diuerse more necessarie truths to prefix his Amen Amen I say vnto you which is in sence all one with this of our Apostle if we consider the speach though in the speaker and manner of speaking was wonderful difference himselfe beeing the author and Amen it selfe euen the faithfull and true witnesse and all other so farre only true as they testified from him And so he often shutteth vp his speach with he that hath eares to heare let him heare and then let him that heareth or readeth consider such sayings carrie salt with them and for such the Lord planted the eare more especially Vse 1. To teach Ministers in matters of weight to deale so soundly as the conscience of the hearer may be as firmely stablished in the truth taught and perswaded as if an angel from heauen should come and teach an other doctrine he may be held accursed so as the verie hearts of the hearers may say this is a faithfull doctrine and saying for thus as the Gospel is the word of truth so shall it be held in much certenty by the professors of it And it is a fault blame worthie in many Ministers who when they are occasioned by the place in hand to speake of some controuerted or most necessarie truth either for idlenes because they will not so much trouble themselues or for vnfaithfullnesse avoide by declining and shunning such truths the displeasure of the times which godly Ministers must swallowe that the truth opposed may be setled in the hearts of men not to speake of such as are infamously guiltie of some vices vnrepented of and vnreformed which maketh them balke and betray necessarie truths which in that regard they dare not mention 2. It is a great fault of hearers and worthie amendement who cannot well indure to heare of points in controversie especially betweene the Papists and our selues whereas their vnderstandings and iudgements are so farre from beeing stablished in the certaine truth of such things as euery winde or blast of the skulking Iesuite or Papist is able to vnsettle them in great matters and turne them off their grounds Now if it bee the teachers part to insist especially in such needefull points as are most opposed and hardlyest yeelded vnto it must needes be the hearers to provoke themselues to the right discerning of such differences for neither doe the contentions of the teachers so much concerne themselues as their hearers neither ende they in themselues but in the hearer See we not how if neuer so grosse or slender a point of carnall libertie be contended about it will carrie the applause almost of all men with i◠Is it meete then that any Saint of God be a looker on and not rather according to the commandement that euerie one should contend for the faith once giuen and can they contend vnlesse they be taught how and here instructed with weapons This admonition is the more needfull in these dayes so full of danger by the seduction of Papists separators libertines which swarme euerie where the daily encrease of all which is not more incredible then lamentable 3. We learne hence how to conceiue of the point and doctrine in hand seeing the wisedome of Gods spirit vseth to speake to the worth of the thing and by such prefaces and markes of speciall worthinesse pointeth to some weightie and needfull point vsing here another stile then if he should speake of mint and cummin and some smaller points of religion We meet not in euery precept with an oyes or warnword but where we do we must conceiue such not the motes but the beames of our religion
such doctrine as Ministers may not teach Nature desireth to change pasture often and the eare so farre as vncircumcised is Athenian itching after nouelties children would be in newe lessons before the old be halfe learned so Christians cannot away to dwell in that pure doctrine which would lead them in true godlinesse whereby often by the iudgement of God they forfeit their faithfull Pastors and in Gods wrath haue hirelings set ouer them that feede them with wind they desire fine words and profound matter and are wearie of plaine doctrines and they haue a pickt language and vaine speculations they aske and haue But no sooner is Manna loathed but quailes are rained but with vengeance it is flesh but a meat that rotteth in the mouth euen betweene the teeth Vse 3. In priuate conferences man with man auoid these vaine questions that all our priuate cōmunication may tend to edification fathers must teach their children with Abraham in Gods wayes children must depend vpon their fathers and aske them of such things see Psal. 44.1 Mothers must teach their young children the Scriptures as Eunicha did Timothie Masters of familyes should make their families petty schooles and nurseries of diuinitie we reade how Apollos a great man proceeded a doctor in Aquilaes house our priuate houses should be Churches or Chappels therefore such idle and vaine questions should find neither time nor place in these our priuate Churches Vers. 10. Reiect him that is an heretike after once or twise admonition 11. Knowing that he that is such is peruerted and sinneth beeing damned of his owne selfe The fittest dependance of these words with the former I conceiue to be this Paul hauing exhorted Titus both to teach the truth according to godlinesse as also to resist all such foolish and vaine doctrine as might do hurt in the Church of God Titus might obiect This indeede is my dutie wherein I entend to exercise my selfe with diligence but when I haue laboured and done all I can many there are who will not yeeld to the truth nor submit themselues to this ordinance of God how am I to carrie my selfe toward such Ans. The Apostle carefull to preuent all such things as he foresaw might be hurtfull to the Church giueth direction in these two verses how to proceede in this businesse also The former giuing direction and laying downe the dutie and the latter enforcing the same by moment of reason In the former are three things to be considered 1. the persons against whom Titus is to deale here called heretikes 2. The direction how he is to behaue himselfe towards them reiect them 3. The orderly manner of proceeding after once or twise admonition The latter verse containeth the reason of this seueritie because such persons are incurable and incorrigible which is prooued by two arguments 1. such a one is subuerted that is turned or cast off the foundation 2. he sinneth against his owne conscience beeing damned of his owne selfe that is he wittingly and willingly spurneth against that truth of which his conscience is by the former admonition convinced For the first who is an Heretike Answ. He that professing Christ yet inuenteth or maintaineth any errour against the foundation of religion and that with obstinacie For the opening of which description three things are to be noted First that an heretike must professe Christ. For Iewes Turkes or Pagans cannot properly be Heretikes although they fight against Christ and all religion in all the foundations of it These are more properly called Heathens Infidells and Atheists without God in the world But the person whom Titus hath here to deale withall is one within the Church and cast off from a foundation vpon which he seemed to stand Secondly he must maintaine an error in doctrine for if men erre in practise they are rather hypocrites and profane wretches and this error must be fundamentall that is ouerturning some ground or article of our faith for it will not make a man an heretike not to beleeue the fables of Saint Francis although Pope Benedict 4. so determine Nay if a man should hold something wherein the Scriptures are his aduersarie as that an oath is not to be taken and warre is not to be made by Christians such a one were in a grosse error but not presently sunke into heresie But if any man shall maintaine iustification by works a daily sacrifice for satisfaction for sinne or any other righteousnesse or worke to stand before God in besides Christ the defence of this will easily prooue heresie And hereby the Popish doctrine is clearely prooued hereticall Thirdly this error must be willfully and obstinatly mainteined for he must reiect admonition and striue after conuiction and this properly maketh an heretike For euery one that holdeth an hereticall opinion is not an heretike a man may by simplicitie leuitie or rashnes or gentlenes of nature be drawne into such an opinion but if admonished of his error he contend not but is readie to yeeld vp himselfe to the perswasion of truth he is no heretike For these three things make vp an heretike 1. error 2. conuiction 3. obstinacie or weddednes to his opinion Hence first note by the way what an heauie thing we charge him with whom we brand with the title of an heretike for we charge him to be one who resteth not in the wholsome word but maintaineth such an error as hath turned him off his foundation one that contemneth the iudgement of the Church despiseth wholsome admonitions continueth in his damnable opinion against the light of his minde against the check and accusation of his conscience and beeing condemned of himselfe heapeth vp sinne vpon sinne All which censure if we shall hastily passe we shall hardly auoid rash iudgement for if euery error in diuinitie presently made an heretike the Apostles themselues had beene no other then heretiks who at first were so erronious and ignorant in many things of the greatest moment in religion What a false witnesse then hath that Apostate Church of Rome passed against ours and all the reformed Churches whose teachers in all their sermons and writings stile vs by no other name then heretikes whereas they cannot shew wherein they haue conuinced vs to haue departed from the Catholike and Apostolike faith and much lesse that we haue with pertinacie and against our owne consciences maintained any falsehood Indeed if our rule be their Canon law which iudgeth him an heretike who speaketh against the Romish Church or obeyeth not whatsoeuer the Pope decreeth we cannot auoid that name Or if we should teach as they doe and that after conuiction that the Saints in heauen are mediators by their merit and prayer that prayer is to be made to Saints and dead men that we can be iustified by the merit of our workes by fasting prayer pilgrimage or any such obseruance that concupisence is no sinne in the regenerate that a man can perfectly fulfill the law that Saint Dominike
as that wee must affect pray for and to our power procure the peace of Ierusalem yea so farre herein to straine our selues as that onely peace and truth may abide vndiuorsed But well saith one that hee who hath magnified his truth aboue all things Psalm 138.2 hath also aduanced it aboue peace 3. Vse meanes to avoide heresie and keepe out of the degrees of such a distastfull fruit of the flesh Gal. 5.20 The cheife of these meanes are 1. to lay thy ground in humilitie which onely cuâ—â—eth off contention the eldest daughter of pride and hath the promise to be taught in the way 2. to be diligent in the hearing and reading but especially in obeying the word for this is the readie way to attaine and containe thy selfe within the bounds of truth Ioh. 7.17 If any man will doe his will he shall know whether the doctrine be of God and whether I speake of my selfe And whosoeuer embraceth the counsell and wisedome of the word he walketh safely and his foote shall not stumble Prou. 3.21.23 where note with what conscience any Papist dare say that the Scriptures are the causes of heretikes Thirdly to growe vp in the affecting and loue to the truth for so shalt thou growe in the hatred of falshood Psal. 119.113 Dauid had neuer come to such an hatred of vaine inventions if it had not beene for his singular loue vnto the lawe Fourthly beware of hereticall bookes and companie for thou canst hardly get good out of the former and as hardly doe good vnto the latter but most easily receiue harme from either both of them beeing leauen and infectious The like may be said of sticking vnto Philosophie in matters of faith for euen this will easily breede an heretike Fiftly content thy selfe with thy estate and portion be it more or lesse couetousnesse and ambition haue throwne downe a great number of the starres of heauen from their former shine and beene the seedes of most heresies as in Ecclesiasticall storie appeareth yea in our dayes not a fewe haue growne into dislike of their estate who in hope of better preferment haue betaken themselues vnto the heresie of Poperie and therewith haue drunke in all manner of deadly poysons that treasons parricides murders of kings blowing vp of whole states with all such desperate attempts are most resolutely vndertaken and as vnnaturally acted by them Now hauing cleared the first point who are heretikes we come to the second namely how Titus must carrie himselfe towards them and that is he must after once or twise admonition reiect them Now because admonition is first in nature and order of proceeding though it be not so in the placing of the words we will consider of it somewhat in the first place And first it will be demanded what kinde of admonition this is I answer that this is not meant of that priuate admonition whereunto both priuate Christians and the Minister as a Christian are bound towards those that erre and are knowne so to doe but of that publike admonition in the face of the Church which is a seruant and maketh way to the publike censure of excommunication For it maketh way to the Churches reiection of such a one as the next verse sheweth incurable both because he is cast off the foundation as also is condemned of his owne conscience Further this admonition must be once or twise namely when the Pastor hath priuately conferred with him for the conviction of his conscience and admonished him to the reuoking of his wicked error if now he still stand out then generall warning is to be giuen two seuerall sabbaths of such an offender in the congregation not yet naming the person or cause in particular but threatening the sentence of excommunication vnlesse the delinquent come in in the meane time and yeelde himselfe vnto the truth And thus shall he see that all gentle and good meanes are vsed with him before the Church descend to such a grieuous censure Obiect But Christ requireth three admonitions Matth. 18.17 why doth the Apostle vrge but two yea Paul himselfe admonished the the Curch of the Corinths three times 2. Cor. 13. 1. this is the third time Answ. Those places speake of the processe of priuate persons in priuate offences which goeth before the publike notice and proceeding of the Church 2. Paul dealeth by Epistle in a louing and fatherly manner and prescribeth not to the Church how to proceede in their publike censures 3. In such questions of fact for the manner of processe much is left to the wisedome and iudgement of the Church which may so proceede as may make most for the good of the partie and may vse two or three admonitions at their discretion but so as admonitions must not be multiplied as we say toties quoties nether on the other hand must be vnder the number of two for two must be the least Doct. Hence we learne that euen heretikes and enemies to the church must be tenderly and louingly dealt withall so long as there is any hope that they may be gained and wonne Neither must they be seuerely or suddenly proceeded against by the Church but vpon due warning and threatning For herein 1. the Church beeing the daughter of God shall resemble God himselfe who still admonisheth before he strike 2. the commandement is that those that are spirituall must euer labour to restore offenders by the spirit of meekenes and neuer to remooue till all meanes of restoring haue beene assayed so that seueritie at first in those that are spirituall were meere crueltie 3. This softnesse in the proceeding of the Church bewrayeth her loue of the partie maketh his sinne better knowne vnto him letteth him see the danger of it and if all this be scorned and contemned it heapeth coales vpon his head and maketh the ensuing censure more iust and heauie 4. Hereto ioyne the examples of Paul who turneth not to seueritie till gentlenesse doe no good nor vseth the rodde so long as the spirit of meekenesse can preuaile yea of our Lord Iesus who pronounced not his woe against Corazin and Bethsaida till other great meanes vsed with them were reiected by them Vse 1. Hence may wee gather the meaning of sundrie places in the Scripture as Rom. 16.17 Brethren I beseech you marke them diligently which cause divisions and offences among you and avoide them 2. Ioâ— 10. If any come and bring not this doctrine receiue him not these and such like places must be vnderstood by this our text namely after admonition and good meanes vsed for their reclaiming they must be avoided and reiected and not before 2. If heretikes must be thus dealt with how much moree are we to deale louingly with brethren who fall not wilfully but of frailtie how carefull should we be to set them in ioynt againe tenderly couering the bitter pill of reproofe with sugred perswasion how should the spirit of Moses coole and
as if he be a leader a seducer or wilfull in his error as also of the degree of his offence and error as if it be a direct ouerthrowe of the foundation or an high blasphemie or such as may turne to the ouerthrowe of pure religion established or the disturbance of publike peace or otherwise according to the nature of the fact may and ought to proceede to a proportionall degree of punishment whether by mulcts or imprisonment or banishment yea in the extremitie of euill to the extreame remedie euen of death it selfe for there is no remedie but if a soare prooue a gangreene it must be cut off True it is that the charitie of the Church must aime at the cutting off of errors rather then mens persons but if the nature of the error so require euen the last punishment by death as it is in the hand of the Magistrate so will it be most iust and proportionall That it is in the power of the Magistrate to cut off incurable and invincible heretiks is cleare 1. by precept Deut. 13.5 of slaying the false Prophet and Deut. 17.5 of stoning the idolater 2. by example of Moses Exod. 32.35 slaying 3000. of the Leuites for the idolatrie of the calfe of Helias 1. Kin. 18.40 who slewe 400. of Baals Priests when there was no Magistrate to do it so of Iosias 2. King 23.6 of Iehu 2. King 10.25 yea wicked Nebuchadnezzar made a decree that whosoeuer blasphemed Daniels God should die the death The same might easily be prooued out of Imperiall constitutions and iudgements of Fathers and Councels Now that this is the fittest punishment for some heretikes we may gather by the instance of Arrius whom Constantine the great banished indeed but how much better had it beene for the world if he had taken such a monster from the face of the earth how much better had that sparkle beene with himselfe extinct before it had come to set the whole world on fire and if he that reuileth his Prince deserueth death as a traitor how much more he that blasphemeth the name of God or any part of his truth Obiect But Christ biddeth vs beware of false Prophets but not to slay them yea wisheth to suffer both to growe together till the haruest And Paul neuer giueth other commandement concerning them then to avoid them and withdrawe our selues from them And Musculus expounding the place in 1. Cor. 5. concerning the incestuous person hath these words he commaundeth not to kill him but to remooue him from among them Answ. 1. Some such places are such precepts as are diâ—ected vnto the Churches whose weapons are spirituall and hath no such power of life and death ouer the bodie or outward man 2. Some other institute and informe the Pastors of the Churches how to carrie themselues towards such offenders as this in hand and the like to Timothie but intend not to speake any thing of the Magistrates dutie So Bullinger affirmeth that here Paul enformeth Titus and not Sergius Paulus how to carrie himselfe towards an incurable and desperate heretike 3. These precepts were deliuered when there was no Christian Magistrate to performe the dutie and therefore the Chuches were more carefully vrged vnto theirs 4. They must all be vnderstood with respect 1. of the qualitie of the persons and offences which must be distinguished 2. of the Church as whether such tares can be plucked vp without apparant hurt of the Church for else they must be let stand and so must that place be meant least ye also plucke vp the good wheat and this is agreeable also to the doctrine of the auncient who aduised rather to tollerate some lesser euill then that a greater good should be hindered or a greater euill occasioned Vse 1. Seeing excommunication is such a grieuous censure it is not to be inflicted rashly or for trifâ—les but delibeâ—ately in matters of waight and much moment yea heauily and not without inward griefe that the Church is vrged to such seueritie For 1. if it be a greiuous thing to be disfraunchized and cast out of a wel ordered common wealth how much more to be cast out of the church the commonwealth of Israel Which made some of minde that this censure is not to be vsed but in such cases as wherein the Iewish lawe condemned to the death the which strictnes in that it may seeme to confound the Iewish Iudiciall lawe with Euangelicall discipline howsoeuer I will not maintaine yet surely as Musculus well noteth I thinke it ought not to be vsed but in such cases as more expressely shut out of the kingdome of heauen and such as the Apostle mentioneth 1. Cor. 6. because it is a declaration of that which is by God done in heauen who for a non apparance or not paiment of a trifling fee thrusteth not out of heauen Secondly it must be vsed as a last and desperate remedy euen as the Surgeon trieth all gentle meanes before launcing seating or cutting off Thirdly it must be done with griefe and sorrowe of the whole Church euen as a member in the bodie cannot be cut off without extreame paine to the whole This is a fitter affection then anger couetousnesse or any other such sordid and base selfe seeking in dispensing the iudgements of the Lord. Fourthly It must be done verie sparingly in wisedome and moderation whereof we haue a notable patterne in the Church of Geneva wherein such was the power of the word and wisedome of the Pastors in restoring offenders by the spirit of meekenesse that in the space of whole tenne yeares as M. Beza himselfe confesseth onely two persons were stricken with this censure Now of the fearefull abuse of this censure whereby it is daily turned into an idle scarecrow sold and bought at a vile price I neede not speake any thing seeing the thing it selfe speaketh so loud would God it were as well reformed as it is by a number of the godly learned discouered Vse 2. If heretikes must be avoided then it followeth that Protestants ought to avoid all communion and mixture with hereticall Churches persons namely with that hereticall Apostaticall Church of Rome and the members of it To prooue it an hereticall Synagogue I shall not neede to spend time after those two famous lights our learned D. Whitakers and Reynolds the former of whome hath prooued that the present Church of Rome is no particular Church but hereticall and ouerturning the foundation and grounds of faith as by eighteene seuerall points he instanceth and concludeth that whosoeuer would be saued must necessarily forsake her as an antichristian and Satanicall synagogue The other in his fifth Thesis of his learned booke defendeth that the Romane Church is neither Catholike nor a sound member of the Catholike Church in explaining the tearmes whereof he saith that the newe Romane Church is tainted with a gangrene of most pestilent heresies which euerie
three respects 79 Some wants in the Church to be borne with for 3. causes 83 Rules whereby a man may be kept vnreprooueable 6. 94 Why the Popish Church resisteth the marriage of Ministers 3. reasons 97 Rules to be obserued in beholding the examples of the Saints 2. 108 In designing men to offices the first respect must be had of the place and then of a fit person reas 3. 123 Ministers called Gods stewards for 3. causes 124 Faithfulnesse of Ministers standeth in 3. things 125 The wisedome of the Minister standeth in 2. things 126 Such as come neare vnto God in profession must be carefull to bewtifie it for 3. reasons 130 Great schollers must be taught by meaner then themselues for 3. reasons 132 Meditations to bridle rash anger 4. 138 Practises to the same purpose 4. 139 Arrowes of Gods wrath shot against drunkards 4. 143 Directions to avoid couetousnesse 151 Filthy lucre brought to 3. heads 152 Symptoms of an heart infected with couetousnesse 4. 156 Meditations to bridle couetous desires 4. 158 Practises to the same purpose 3. ibid. Reasons to be hospitable to strangers 3. 164 Reasons to be readie to distribute 4. 166 Meanes of temperance 2. 180 How some things are difficult in the Scriptures 3. Rules 192 Rules to know whether we haue beene as fit to learne as the word to teach 3. 195 Notes of him that resisteth the truth 3. 200 False teachers deceiue mens mindes 4. waies 209 Properties of errour 3. 210 Professors not so well fenced against errour and seducers prooued by 4 reasons 211 Sundrie vses of circumcision both Ciuill and Diuine 213 Three sorts of plaine reproouers condemned 216 Popish teachers the right successors of Iewish prooued by three reasons 217 Why God suffereth seducers in the Church 2. reasons 228 Seauen witnesses wherby the Lord condemneth the wicked and hypocriticall professors of the Gospel 240 Cautions in vsing humane allegations in sermons 3. 243 Truth in speach vrged by sundrie reasons 247 Reasons to mooue to diligence in our caling 4. 254 An honest calling a schoole of Christianitie 3 reas 255 Reasons against intemperance 3. 257 Rules of direction against intemperance 3 ibid Ministers must patiently beare a froward people for three reasons 260 To be kept from spirituall sicknesse three meanes 268 Reasons to vse those meanes 4. 269 Iewish fables what and why so called reasons 272 Rules to preserue vs from beeing turned from the present truth 4. 280 Men sanctified in part called pure for 4. reas 282 Reasons to mooue to puritie in heart and life although the world scoffe at it 5. 284 Euery thing good in the creation 4. wayes 286 All impuritie in the creature commeth two waies 287 A thing in it selfe good or indifferent is spoyled in the doing three wayes 288 A thing good in it selfe is rightly vsed by the presence of 3 vertues 291 No man may vse any of Gods creatures without leaue and thankesgiuing 297 Sundrie rules to discerne how men offend against the 3. former vertues in 1. meats 299 2. Garments 301 3. Riches 302. 4. Sports 303 A man may not aske more wealth in praier then necessaries reasons 3. 303 Rules of direction by which a man may comfortably turne himselfe to the vse of any creature 305 Seauen maine differences betweene the godly and the wicked 314 Foure markes of an hypocrite laid downe in the text and largly prosecuted 320 The hypocrite fitly resembleth a stageplayer from whom he hath his name in 4 properties 327 Triall of such as professe they know God but doe not by 4. notes 327 Two sorts of hypocrites 329 Word called wholesome doctrine for sundry causes 333 Duties of hearers of the word prosecuted 4. 335 Meanes of practise of the former duties 339 Soundnesse of faith standeth in 4. things 348 Soundnesse of Loue standeth in 5. things 355 Soundnesse of patience standeth in three things 358 Patience necessarie for euery Christian but commended specially to old men for 4. reasons 358 Foure points for women to meditate vpon 365 False accusing committed foure wayes 367 Rules to auoide the sinne of false accusing 4. 369 Men yeeld themselues slaues to the creatures 4 waies 371 The husbands dutie towards the wife wherin it standeth 380 The offices of motherly loue 4. 382 Meanes of preseruing chastitie 388 Reasons to mooue vs to the care of not stayning our profession 399 Rules to be obserued that we staine not our holy profession 6. 402 Reasons moouing young men timely to order their waies 4. 405 Foure helpes to further young men in the former dutie 407 Reasons to enforce yong men to sobryetie 4. 410 Meanes of practise of the former grace of sobrietie 411 Reasons to stirre vp the men of God to the care of their liues 4. 415 Means to attaine an vnblameable life 416 Sundrie motiues to seruants to shew all good faithfulnesse 432 The Gospel called the doctrine of grace 4 reasons 433 The holy doctrine of God adorned 2 waies 434 Maine differences betweene the law and Gospel 437 A man may know whether he receiue the grace of God in vain or no by three notes 438 How to entertaine the Gospel aright 443 The light vnder the Gospel farre clearer then theirs vnder the lawe 4. reas 446 A triall whether we receiue the light by 3. notes 449 Motiues to entertaine the light whilest it is with vs 6. 450 Fiue sorts of men that refuse the light 451 Lusts called worldly for two reasons 456 The Commandement is possible to the beleeuers 3 waies 457 Vngodlines is branched into 4 heads 458 Lusts are to be resisted for sundry reas 463 Rules and motiues for the practise of sobrietie 469. Righteousnes 471. Piety 473 Hope called a blessed hope 3. reasons 480 Christ called a mightie God 3. reas 481 To the true waiting for Christ 3. things required 484 The qualities of the sound expectation of Christ 4. 485 The effects of the same expectation 4. 486 Motiues vnto it 4. 489 Circumstances gathered out of the historie that Christs passion was voluntarie 5. 504 To receiue Christ and his merits wee must doe 3. things 509 Christ redeemed his Church from the captiuitie of sinne 2. wayes 510 Sinne must be dealt with as a Tyrant in 4. resemblances 513 Christ purgeth his people 2. wayes 517 Meanes of our purging 5. 519 Motiues to vse the former meanes 6. 521 The Church is Gods peculiar sundrie waies 523 Rules to be set before their eyes that intend Gods glorie 2. 525 Three vertues must attend zeale to guide it aright 529 Effects of zeale in the effecting of good things are many 531 Fiue sorts of men discouered to want zeale 532 Why men remember not good things heard 3. causes 542 The Lord maintaineth the Magistrates authoritie 4. wayes 555 Notes of him that is readie to euerie good worke 3. 563 Rules of practise to set vs forward in euerie good worke 3. 565 Cases in which a man may speake the euill he knoweth by his brother 4.