conscience For let a man read and studie all his dayes all arts and sciences let him be exquisite in tongues languages and all commendable literature which are things excellent yet let him neglect this knowledge which beareth the bell in making men wise vnto saluation such an one can neuer haue his heart framed vnto godlines 2. Euery hearer of the truth must examine whether by it his heart be thus framed vnto godlines for else it is not rightly learned for as this grace hath appeared to this purpose to teach men to denie vngodlines and worldly lusts and to liue soberly and iustly and godly in this present world so is it not then learned when men can onely discourse of the death of Christ of his resurrection of his ascention except withall there be some experience of the vertue of his death in themselues killing their sinnes so as henceforth they serue not sinne 2. some feeling of the power of his blessed resurrection in beeing ingrafted with him into the similitude of it 3. and some ascent of our affections after him into heauen prouoking to seeke the things that are aboue a bare and vnfeeling speculation is here not onely vnprofitable but much more dangerous and damnable The Iewes could boast that they were free borne and of Abraham as many among vs take themselues to be strong beleeuers but let Christ come to the point with them If the truth hath set you free ye are free indeede the truth is that the Sonne hath not freed them for they are not free from their lusts nor are kings to rule ouer them but vassals vnder them still The spirit of God in the ministerie which is his chariot hath not freed them from seruitude of sinne and death for where the spiririt is effectuall there is libertie A dangerous thing is it that men so chained in ignorance and manifold lusts should ouerthrowe themselues by ouerweening conceits feeding for faith fansies for confidence carnall presumption for truth error bringing them into a fooles paradise for the present but the end will be the sinking and sorrowe of their soules He is a good scholler indeede and raised into the highest forme of this schoole of God not who can talke well and giue religion some good words which are good cheape but he that hath so farre profited in sound godlinesse as that he hath attained vnto faith the feare of God humilitie endeauour in obedience thankfulnes vprightnesse and hath proceeded in the true worship of God according to his word in hatred of false worship in glorifying the name of God sanctifying his Sabbaths reuerencing his sanctuarie louing the image of God in his brethren and such like such a man sheweth that the truth hath sanctified him that pure religion and the power of it possesseth his heart These things seeke and find in thy selfe thou hast profited in this truth else whatsoeuer may seeme a bodie of religion in thee is turned into a shadow without substance without truth v. 2. Vnder the hope of life eternall In these words the Apostle commendeth his ministerie partly from the ende of it in that it leadeth by the truth preached the beleeuers of it vnto the hope of eternall life as also partly from the effect of it in them which is the full furnishing of them with such graces as lead them comfortably to their happinesse adding vnto the faith of the elect such an hope as maketh them not ashamed And they affoard two instructions 1. That the ende of the ministerie is to drawe mens mindes vpward from earth towards heauen 2. That true faith neuer goeth alone but attended with other excellent vertues and namely with knowledge hope c. Doctr. Euery faithfull teacher must conceiue it to be his dutie to drawe mens hearts from things belowe to the contemplation of things of an higher straine and from seeking the things tending to a temporall vnto such as belong to life eternall Reasons 1. This was the ayme not onely of our Apostle here but of all the men of God whose faithfulnes the Scriptures hath recommended vnto our imitation All that pedagogie during the law was onely to traine men vnto Christ and to saluation by him But that rudiment beeing abolished and the truth further breaking out the chiefe doctor of his Church setting himselfe a coppy to all teachers called men to no other thing then first to seeke the kingdome of God and to labour not for the perishing food but that which abideth vnto eternall life And after him his holy Apostles made no other vse of those maine articles of our faith the truth of which they left confirmed in all their writings as if they were occasioned to speake of the death of Christ it was to the ende that beleeuers should die to the world that henceforth they should vse it as not vsing it or as men crucified vnto it if of the resurrection of Christ it was to the same purpose that men should be raised with him henceforth to seeke the things which are aboue if of his ascention it was that men might in heart and affection ascend vp after him 2. All other professions further men in their earthly estates some employed about the health of the bodie some about the maintaining of mens outward rights some about the framing of tender minds in humane disciplines and sciences all which further our fellowship and societie among men onely this of all other professions furthereth men in their heauenly estate and fitteth them yea maketh vp for them their fellowship with God Eph. 4.11 12. 3. Hereby men lay a sure ground-worke of profitting men in godlines for this expectation and desire of life eternall once wrought in the heart it easily bringeth men to the deniall of themselues both in bearing the crosse for Christ as Moses esteemed highly of the rebuke of Christ for he had respect vnto the recompence of reward as also in stripping themselues of profits pleasures advancements friends father wife children libertie yea life it selfe Set this treasure before the eyes of the wise merchant he will sell all for it Tell a man of an earthly kingdome and let him throughly digest the conceit of obtaining it it will be such a commander as he willingly both vndertaketh and deuoureth any trauell for it euen so let the beleeuing soule once conceiue of raigning with Christ it will easily suffer any hardship with him The disciples desirous to know what recompence their Lord would make them for leauing all to follow him Christ presently telleth them of twelue seats on which they shall sit and iudge the twelue tribes of Israel at the appearance of the sonne of man well knowing that if this promise were once well digested it would so feede vp their hearts as they should not after bethinke themselues as ouershot in leauing all things for his sake Yea further this course will be a sweet constraint prouoking men to the imitation
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
so called because they hold and detaine men so in the employments of this present world as that they haue no leisure to thinke seriously of any other and so can no more tast the sweetenesse or frame themselues to an heauenly life then the bruite beast can liue the life of an Angel These must be denied that is when temptation by Satan the world or our owne corrupt flesh will be still egging and vrging yea soliciting and prouoking with much instance to euill as thou seest others do thus and thus or else pitie thy selfe fauour thy selfe enioy this pleasure it is twilight or darkenes couereth thee here must be as instant denialls and refusalls as it was with Ioseph so must it be with euerie Christian albeit his mistris spake to him day by day yet he harkened not vnto her but kept him out of her company and when she offred violence to him he fled out from her But by whom must these be denied Answ. The doctrine of grace teacheth vs saith the Apostle euen the most godly Paul himselfe who after many yeares conuersion shall finde the law of his members rebelling against the lawe of his minde he that hath receiued most grace and most strength must be here further instructed Lastly the Apostle speaking indefinitely sheweth that all these must be denyed no vngodlines no one lust excepted For grace will not stand with the cherishing of any lust though neuer so secret neither is he taught of God that liueth and tradeth in any sinne Obiect But this is an impossible commandement and as impossible a doctrine as any the law giueth Is the Gospel become so seuere a schoolemaster as the law is Ans. The doctrine of grace teacheth not what we can doe but what we are bound to and ought to doe 2. Though corrupt nature make such commandements impossible yet by grace the yoake of Christ becommeth easie and light in so much as Paul could doe all things by his grace that strengthened him Grace can crucifie the world to a Christian and a Christian vnto the world 3. In beleeuers whome grace hath taught there is a possibilitie in the commandement three wayes 1. In regard of grace receiued the nature of which is euen then when it is foiled to preserue some resistance and denial in the heart of the things which the flesh hath vnlawfully yeelded vnto so as the godly sinne not with full consent of heart but doe often the things they would not yea euen that euill which they hate Secondly in regard of a godly mans disposition who hath with him 1. a purpose of heart to cleaue vnto God if he embrace vngodlinesse or lusts it is besides and against his purpose 2. an inclination of his will against them all Psal. 119.57 I haue determined to keepe thy words and ver 107. I haue sworne and will performe to keep thy righteous iudgements so as they are in the sinne they doe as a forced woman whose whole will is neuer gained to the act shee is in 3. an indeauour answerable to that will Pauls endeauour was to keepe a good conscience before God and all men Psal. 119.6 I shall not be confounded when I haue respect to all thy commandements Indeede the beleeuer is like a prisoner with bolts on his heeles who hauing escaped the prison cannot flie his danger as fast as he would cannot denie what he would but yet some progresse he maketh slowly he goeth forward but as fast as he can according to the measure of grace receiued 4. what he denieth not for the present he denieth not long after yea denieth himselfe for it and is neuer quiet vntill he haue met God in the wayes of repentance Thus he that is borne of God is said not to sinne both in that he commits not sinne fully the seede beeing in him as also because it is against his purpose will endeauour besides that he lyeth not in his sinne and so sinneth not vnto death Thirdly there is a possibilitie in this doctrine in regard of Gods acceptation who in his Christ accepteth of our weake indeauours of the will for the deede and the truth of desire for perfection of action and so maketh vs more then conquerours In all which points we see how these are not impossible lessons to beleeuers but no maruell if they be impossible to such as neuer endeauour in them whose libertie grace hath not yet wrought who for their purpose imagine euill for their wills rebell against God for their endeauour they set themselues on a way that is not good and in whose eyes sinne committed is but a small thing So much of the meaning now followe the doctrines Doctr. 1. Whosoeuer hath truely receiued the grace of God is taught thereby to denie all vngodlinesse and whereas vngodlinesse seeketh both to fixe deepe rootes in the heart as also to display the branches abroad in the life grace teacheth to striue two wayes against it 1. in purging the heart 2. in striking off the armes which are as we say aboue ground so as neither roote nor branch is spared The first thing that grace attempteth is to make the inside cleane and the roote holy by working true and sauing faith in the soule the propertie of which is to purifie the heart Now as for the branches of vngodlinesse because they are verie many it shall not be amisse to enquire into some of the principall to the ende we may the better acknowledge the worke of Gods grace expressing the same in vs. And as they looke and stretch many wayes so may we reduce them to fowre heads 1. some respect God himselfe 2. some his worship 3. some his ordinances 4. some a mans owne selfe The first branch of vngodlinesse is to be ignorant of God not to see or to denie him in his power mercie care prouidence iustice blessings afflictions and euents This is made a propertie of vngodly men by Iude 4. vngodly men they are who denie God and by Iob they say who is the almghtie that we should serue him Tush the Lord seeth not he is within the thicke clouds they aske what profit there is in seruing the Lord and walking humbly before him they see no danger in not attending him but violently followe their owne lusts this day is as yesterday and to morrowe shall be as this day they can tast liberally of his blessings but neuer a whit of his good will in them they dwell in the sweetenesse of present profits and delights but neuer tast how sweete God himselfe is In afflictions they in their hearts can say with Iehoram Is not this euill frō the Lord and shall I attend any longer vpon him Thus in the land of mercie and righteousnesse to doe wickedly in the midst of blessings not to finde the heart more bound to holynesse not to be confirmed in Gods loue to gather no strength of faith nor desire to walke more worthy of God as likewise to refuse
the roddes of the Almightie and not to bowe or be humbled vnder his hand are high points of Atheisme and vngodlinesse the which although grace teacheth to denie yet how many ignorant persons liuing vnder grace in their hearts and liues say there is no God yea how many that professe this grace thinke themselues at the best ease in their neasts when God and godlines is furthest from them that is their heauen and then can they enioy their sinnefull pleasures most remorslesly though deare shall they buy them O how vnwelcome is a thought or sauourie speach of God to such persons and in their afflictions how many professed Christians flie as farre from God as hell it selfe to diabolicall meanes vnto witches and sorcerers because as Saul complained God answers them not and yet many moe with Asa dwell in the naturall meanes and seldome looke any higher 2. Another branch of vngodlinesse respecteth Gods worship and hath two members 1. To cast off the worship of God either in publicke at the house of God or in priuate in their owne houses whereby men after a sort banish themselues from the presence of God and with Caine cast themselues out from the face of God and herein they highly sinne whom conscience compelleth not to come in but law custome or imitation of others as also those that lie vnder their pretenses to iustifie the withdrawing of themselues whether more simple who say that euerie mans good meaning is his good seruice of God or more froward who say they can serue God as well on their horsebackes as in the Church and what can they learne more there then they knowe c. 2. Ordinarily to ioyne in Gods publike worship and not seldome at home in the family but yet with hearts full of guile and hypocrisie when men approach with their lippes but their hearts regard wickednesse and nourish vngodlinesse such as the Prophet speaketh of which sanctifie themselues and yet in the garden behind a tree eate swines flesh and mise and such abhomination Now although grace which neuer contenteth it selfe with the forme of godlinesse but worketh the power teacheth the deniall of all this yet how many trewants haue entred into this schoole and liued vnder the Gospel a long time and yet the loue of the world the pursuing of the honours profits and pleasures of it hath banished all the care of Gods true seruice in them so as howsoeuer many in some blind and sinister respect or other can come to heare Ieremie speaking from the Lord and for the present delight in that which is spoken yet their hearts goe after their couetousnesse or some other vngodlinesse hath taken vp their thoughts and affections that the word cannot sinke into their soules which is the lamentable condition of infinite Christians who are all pronounced vngodly persons notwithstanding all their profession The third fruit or branch of vngodlinesse concerneth the word of God against which many notable parts of impietie breake from a number of men As 1. Inwardly to conceiue that either God speaketh not in and by vs but that we speake of our owne heads besides the booke which were it not a generall receiued opinion amongst men certenly they could not they durst not shewe themselues so careles so vnreuerent and retchles in hearing as most men doe For I auouch neuer did any of the heathen receiue the oracles of their reputed gods deuils indeede so heauily and drowsely as Christians doe the oracles of God Or that we speake by instigation of others as Ieremie was accused or else at the worst if we doe speake from God that they shall struggle well enough so as our word shall not be true against them let the sword passe through the land yet they shall sit safe inough But what an height of vngodlinesse this is we may see by the curse and punishment of it Reu. 21.19 whosoeuer shall diminish any thing from the truth contained in the book of God God shall take away his part out of the booke of life and yet to this height either a number are come or else the Apostle Peter mistooke his ayme who prophecyed that in the last dayes such mockers should come which should say where is the promise of his comming c. imitating herein those mockers in Ieremies time who said where is the word of the Lord let it come nowe 2. Some goe further whose atheisme carrieth them to blaspheme the word and according to the abundance of the wickednes of their hearts their mouthes often speake Some say plainly that it is no matter to goe to sermons but to heare diuine seruice some that there is too much preaching and vision is too frequent others come not because they can followe them no better fearing least by sitting by a fire they should grow colder or more hungrie by eating their fill Others liue as honestly without sermons as those that runne fastest after them others can pretend warrant for any vngodlines but can find no warrant in the word to come to a sermon on the weeke day What is all this nowe but to shewe the brand set vpon the wicked who say to God depart from vs or we will depart from thee for we haue no desire to knowe thy wayes 3. Carelesly to reiect the word in life and runne on a head without direction of the word either according to the lusts of a mans owne heart or the fashion of others is a manifest note of vngodlinesse for if it be a note of a godly man not to walke in the counsell of the vngodly then must he needs be an vngodly person who leauing the counsel of the word followeth the wicked direction of himselfe or others and yet among Christians what an intollerable yoke is it thought to be bound to call to examination by the word the speciall duties and actions of their callings and life and a number are in such a gall of bitternes that hauing heard the word convincing and ouerthrowing such and such lusts as not only liue but raigne in them if they cannot find some shift not to make it their case directly they can be as direct as the people to Ieremie to answer The word which thou hast spoken in the name of the Lord we will not heare it of thee but we will doe whatsoeuer goeth out of our owne mouth We haue vowed to doe thus and thus So men haue vowed to their owne lusts and waies and will be as good as their words But grace hath not taught any such who haue not denied such vngodlinesse The fourth branch of vngodlinesse respecting the waies of the vngodly person appeareth 1. In not subiecting of his heart and life to Gods lawes he would with all his heart haue his thoughts affections and actions exempted from such strictnes and precisenes What are not thoughts free but Gods law must bind them in this point of Atheisme infinite sonnes of Belial are drowned and
of their owne displeasure and sometimes out of their sonnes misdemeanours doe disinherit their heires but the Lord cannot growe into such displeasure with his children as â—ueâ— to cast them out whome in his Christ he hath once admitted into his house If his sonnes sinne against him he will visit their sinnes and scourge them with the rodds of men but his mercie and truth will he neuer take from them Now of the tenure by which we hold life eternall namely of hope I haue spoken twise before in this Epistle at large chap. 1.2 2.13 to which the reader may looke backe onely in a word note that it is a mark of a man set into this new condition to hope and wait for the blessed inheritance in heauen 2. Cor. 5.2 We sigh desiring to be clothed with our house from heauen 2. Tim. 4.8 the description of the godly to be those that loue the appearing of Christ. And if all creatures groane with vs for the time of their deliuerance how ought we much more for whom such things are prepared Hence it followeth 1. that it will not stand with a conuerted heart to linger after the things of this life or to make his heauen vpon earth or to haue equall affection to earth as heauen 2. nor to neglect the meanes whereby this hope is confirmed whether outward offring as the Gospel ministerie word Sacraments or inward receiuing as faith vnfained working in obedience Ver. 8. This is a faithfull saying and these things I will thou shouldst affirme that they which haue beleeued in God might be carefull to shew forth good workes The first words of this verse beeing as it were a finger pointing to some excellent matter some take to be a preface making way and winning attention to the sequel of the verse others thinke it to be an epiphonema or graue shutting vp of that matter which immediately goeth before as giuing consent and acclamation vnto the most weightie and necessarie doctrine of free iustification by the grace of God in Christ which doctrine because the Apostle by the spirit of prophesie did foresee would be most strongly opposed he purposely by a vehement asseueration strengtheneth as also the doctrine of Christian hope which although it be not of things seene yet is it of things so faithfull and firme in respect of the promise as the Christian soule may without wauering and doubting relie and leane it selfe vpon the faithfull accomplishment of it But I take it the words may not vnfitly be referred to the whole doctrine propounded both before and after there beeing the same scope of both for what new thing is the Apostle to teach which he had not taught and vrged before and what particular is expressed in the verse which formerly hath not beene deliuered to young and old men and women servants and other all which estates after their conuersion vnto the faith are in speciall called to readines in euerie good worke vers 1. and to what other ende are those large descriptions of our twofold estate but to strike on the same string that howsoeuer we could not in the former attaine to any fruitfull conuersation yet now in the latter it were a shame not to adorne our profession and calling and what other end learned we of the appearing of grace but that vngodlines and wordly lusts beeing denied we should liue soberly and righteously and godly in this present world So as I say the Apostle setteth a seale vnto his whole doctrine that it is true and faithfull most vndoubted and certaine in it selfe and most worthie of all our credit and faith seeing nothing can be truelyer spoken nothing more profitably beleeued nothing more comfortably practised then the truth here deliuered vnto vs. Quest. But are not other doctrines true and faithfull yea as true as this and is not all Scripture of diuine inspiration Answ. Yes neither doth our Apostle oppose the truths of Scripture as though one were more or lesse true then another but in more necessarie or more questionable truths he setteth here and there a marke or pointng hand both to vrge the authoritie and necessitie of the one and also to force men more easily to yeeld vnto the truth of the other Example hereof we haue 1. Tim. 1.15 in such a fundamentall point as is saluation onely by Christ to be opposed by so many hundreth heretikes it is no maruell if we see some starre set by it or a light held ouer it that none may passe by it vntill they haue diligently waighed and fully resolued vpon the truth of it In like manner beeing to entreat of the difficult labour care and work of the ministerie from which women as not beeing capable of it are interdicted and of the excellencie of the function which no man might either rashly take vpon him or negligently execute beeing lawfully called and beeing further to set downe a certaine rule vnto which all the lawefull callings in the Church are to be conformed In such a waightie matter as is the preseruation of the Church and pietie he prefixeth a worthie preface 1. Tim. 3.1 This is a true saying if any man desire the office of a Bishop he desireth a worthie worke But where the Apostle doth all these things as in this place he could with lesse reason depart from his ordinarie manner Doctr. The Ministers of God must teach euerie truth reueale the whole counsell of God and keepe nothing backe but some truths must be dwelt vpon and more auouched then others and namely such as are either more necessarie or more contradicted This is the wisedome of the spirit of God himselfe who by his penmen distinguisheth of truthes and hath neither prefixed Behold in the beginning of euerie sentence nor affixed his Selah in euerie ones ende but onely in truths more observable and remarkeable then the rest Which point may receiue a generall confirmation from this obseruation that the penmen of Scripture beeing to write the historie of things past because they were of facts more vndeniable as things running into the sences of men they stand not so much vpon ratifications and asseuerations yea a number of historicall books there are the authors of which are not known to the church But when they come to write prophesies of things to come and things in reason more improbable then the authors name his kinred his calling with other circumstances of time place and persons seruing to confirme and conuince the truth of prophesies are registred And if these truthes were either more necessarily then ordinarie concerning the Church or more liable to opposition and exception then was much more caution and confirmation vsed To avoide multitude of examples whereby this point might be strengthened I will onely insist in that prophesie which more neerely concerneth vs that liue now in the newe Testament namely of the Reuelation The which booke because it describeth the state of the Church from the time of Iohn the last of the
for their actions which are directly against God let them be checked as for swearing vainely breaking the Saboath openly they make but a tush at it and they wish they neuer did worse like the foole whose propertie is but to make a mocke of sinne but be it thou neuer doest worse thou hast done inough to shew thy selfe an vngodly person in no low degree in that thou reuitest thy selfe in thy sinne and wilt not be reclaimed nay whose wicked heart openeth a blasphemous mouth against God and his law 2. In not sanctifying the things they attempt or vse by the word and prayer not their callings meat drinke apparell physicke buildings wealth authoritie marriages no not more holy things when they seeme to draw nearer to God not their hearing reading receiuing Sacraments conference c. but vse all these without God so as their callings make them worldly or worse their meat dull or wanton their apparell proud their wealth hard hearted their buildings high minded their marriage vncleane and the holy things they so profanely handle make them either despisers or scoffers or profane or vnprofitable but all is turned to sinne vnto them They see a generall gouernment and prouidence of things and so neglect particular prayer or are without experience of the benefit of praier and of Gods loue in answering and so they call not vpon God 3. In running on in a desperate securitie neuer calling his waies to remembrance a death it is vnto him to looke into his reckonings faine would he forget God whence it is that in the sting of conscience the wicked man calleth for his companie musicke games and meriments as though these could cure such a wound which are but as cold water to the dropsie Such vngodly ones the Prophet taxeth in his time I hearkned and heard saith the Lord none spake aright none repented of his wicked waies no man said what haue I done euery one turneth to his race as the horse to the battaile All these are the vile fruits of vngodlinesse the which grace teacheth to denie the which where they appeare as they are there most where they are least seene and resisted such a person may euidently see how little good he hath learned by the Gospel that notwithstanding all the clearenes and euidence of it he hath not entred the practise of the first precept of it which is the deniall of vngodlynesse The second thing which we must learne to denie if we will haue our parts in the doctrine of grace is worldly lusts Rightly ioyned to the former 1. Because they are so neare a kin to vngodlinesse as vntill these supporters be remooued it cannot but stand in full strength For these lusts draw downe the heart and affections from the God of heauen and set them on some things below which become their gods Thus the couetous man is an idolator his wealth is his god the Epicure maketh his bellie his God the voluptuous person is a louer of his pleasure more then of God and the men of the world haue the god of the world for their god 2. These are added as a touchstone of the former for if a man once beginne to denie vngodlynes these lusts will downe of themselues If God be once become the portion of a man these lusts may sometime tickle him but cannot gaine the heart to the seruice of them as before Neither can any man thinke that he hath denied vngodlinesse who can still be subdued vnder his lusts as vnder a law Doctr. 2. Though many things solicite for these lusts either of things vnlawfull or lawfull things vnlawfully yet a Christian man must still stand out in the deniall of them Nature custome example are euer carying vs to the worst desires yea euen after grace receiued the best find not the least molestation by them but yet the Gospel admitteth not any sauour or tast of outward things aboue it selfe and the righteousnesse of the kingdome Rom. 13.14 If Christ be put on there is no thought taken to fulfill the lusts of the flesh the Apostle denieth not a moderate care to nourish refresh and prouide for the bodie but implieth that if Christ be once receiued in the Gospel he so filleth and taketh vp the heart that little roome is left for such vnwelcome gâ—ests And 2. this is the recompence which the Lord expecteth that we should returne for such grace receiued namely the moderation of the mind and affections in all other delights that the delight in it selfe may be nourished aboue all 2. Pet. 1.4 Great and precious promises are made vnto vs but vpon condition that we become partakers of the diuine nature and flee the corruptions that are in the world through lust Rom. 13.11 Our saluation is nearer then when we first beleeued We must therefore rise from sleepe cast off the works of darknes walke honestly as in the day Vse Wouldst thou know thy selfe or manifest vnto others that thou art taught to saluation thou canst no way so well doe it as by this preuailing against thy lusts such as are wantonnes ambition anger couetousnesse pride idlenesse c. Exercise thy selfe therefore in this contention And the rather 1. because thou hast renounced them by solemne vow before God and his people in thy baptisme the truth of which if thou hast thou art crucified and dead to the world and lusts of it Rom. 6.4 We are by baptisme buried into Christs death thy baptisme then is an instrument not only of thy death with Christ which is the killing of sinne but also of thy buriall with him which is a perpetuall mortification or abiding vnder that death for so is buriall 2. The faithfull acknowledge themselues strangers here in this world whence the Apostle raiseth an exhortation as strangers and pilgrims to abstaine from fleshly lusts Christians are trauellers which seeke a countrie and a citie to come and it were no wisdome for them to entermeddle with the affaires of the countrie through which they only are to passe but as citizens of heauen send vp their hearts desires thither where they professe that there treasure is The which lesson our Sauiour teacheth when he saith that after all these things below the Gentiles seeke but seeke yee the kingdome of God and the righteousnesse of it and the Apostle 2. Cor. 5.2 maketh it a propertie of the godly to sigh to be clothed vpon with their house from heauen which is worth all our longing and labour for howsoeuer we are here clothed with a ragged and weather beaten garment of corruption and all these outward things after which men so thirst and lust cannot long vphold it yet hereafter we shall be clothed vpon with one garment vpon another namely both the garment of Christs righteousnesse and the garment of immortalitie and glorie But pitifull it is to see how the thirst of the world in most hath eaten out these longing desires and that a number wish no other heauen
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
testimonie of the spirit the same spirit effectually produceth such fruits as outwardly freeth our profession from falsehood and fayning which is the thing there condemned by the Apostle More plainely we may consider a twofold assurance on which our hope may be confirmed The former is the assurance of faith flowing from our iustification the latter is the assurance of sanctification The former is when the spirit witnesseth to our spirits that we are adopted which may be in weake Chrstians young conuerts scarcely yet experienced in their owne change yea such as can obiect such things against their faith as themselues cannot easily answer yet euen in this is there an assurance of faith which can onely leane vpon the promise and the truth of it and this I take to be more especially meant in this text of our Apostle The latter ariseth from the experience of our owne sanctification the vse also of which is not to make vs so but to trie our soundnes in the former yea to seale it to our selues and cleare it vnto others this is that the Apostle Iohn speaketh of in the place alleadged Yet notwithstanding that we may meete with an error on the other hand in the practise of Protestants we affirme with our Apostle that true hope relying vpon the promise goeth with faith knowledge godlines and groweth vp in these and therefore those the tenure of whose conclusions runneth thus Because grace hath abounded we may doe as we list because Christ hath blood inough God hath mercie inough we haue promises inough we may be the boulder in our sinnes these I say turne Gods grace into wantonnes to their owne destruction thus indeed to leane or bolster a mans selfe on the promises is an high presumption The reasonings of the spirit in the Scriptures are of another kinde Doth grace abound oh this must teach me to denie vngodlines worldly lusts hath God mercie mercie is with him that he may be feared hath Christ blood it is to purge me from all my sinnes both the guilt and the dominion haue I promises such precious promises are giuen me that beeing partaker of the godly nature I should flie the corruptions that are in the world through lust and seeing then I haue such promises it is meete I should clense my selfe from all filthines of flesh and spirit and grow vp to full holines in the feare of God Vse 3. We must often haue recourse to the promises and acquaint our selues with the Scriptures wherein we may peruse our priuiledges and thus euer be laying surer hold of eternall life by the applying bringing the promises home to our owne hearts otherwise faith shall be easily shaken hope quickly foyled and the rest of our graces in a continuall wane and decaie Cast anchor out of the ship if it sound no bottome the ship shall be at no stedfastnes in the storme but be in danger of shipwracke by euery surge and billow in like manner the anchor of hope if it pitch it selfe vpon promises it keepeth the soule in stabilitie and constancie in weldoing but impossible it is that in stormie temptations or afflictions the hope of the heart should strengthen and vphold that man that is not acquainted with the promises Doct. 2. The next instruction out of the former words is that God cannot lie which sheweth the promise to be stable and infallible That God cannot lie appeareth both by testimonie of Scripture and reason Balaam himselfe vttering his parable could say God is not as a man that he should lie the Apostle Heb. 6.18 saith that it is impossible that God should lie And the reason is because to lie is against the nature of God so as he shall as soone cease to be God as once to doe it truth is of his nature yea he is truth it selfe truth in all his promises which are yea and amen truth in all his threates for shall he say it and not doe it wicked Nebuchadnezar hauing good experience of both in beeing cast among the beasts and after raised vp againe aboue men could confesse that his words be all truth yea in this nature of his he is vnchangeable he cannot denie himselfe there beeing in him no shadow of change Now to ascribe a lie vnto God were to impute not onely change but contrarietie to that most simple nature of his for what is a lie but to vtter something contrarie to the knowne truth and that with an euill intention which wickednesse seeing it implyeth a contrarietie betweene his will and his word seeing he hath condēned it in his law as not induring it in his creature seeing this of all other is such an odious iniquitie as that the phrase of the holy Ghost includeth vnder this title all manner of vnrighteousnes opposeth it vnto all holines Zeph. 3.13 how can it be ascribed vnto the high maiestie of God vnles we will blasphemously say that he hath enacted laws against something which standeth with his nature and will or at least that he hath chāged his wil to loue that which once he hated Quest. But why may not God change his will which euen a creature may doe without sinne or if he cannot how can he doe all things and remaine omnipotent Ans. 1. To change the will were an argument of weaknes and impotencie for euen so is it in man whether he freely doe it or forcedly If freely it is because some second deliberation seemeth sounder then some former which argueth want of foresight and wisedome if forcedly a man change his minde it argueth want of power which suffereth the former deliberation to be letted by some crosse accident neither of which can befall that most simple and immutable will of God who neither of his owne accord nor yet by constraint can be forced or hindred because he seeth all things in their causes and consequents together in one act as soone and easily produceth the thing he willeth as he pronounceth the word as appeareth in the creation 2. The omnipotence of God is to be referred to the things which he willeth and can will for his power cannot thwarte his will nor his arme disapoint his mouth nor either of them goe against his nature That God then cannot lie denie himselfe change his purpose proceedeth not of weaknes or infirmitie but of wisedom power and maiestie to whom only that is impossible which is contrarie to his nature Obiect But God hath spoken many things in the Scriptures some of which implie change in him and some seeme altogether vntrue the former appeares in such places as where he is said to repēt him that he made man that he made Saul King that he changed his minde from the euill which he threatned to doe to his people Ans. All such speaches as these are to be vnderstood not properly but figuratiuely improperly and according to mans apprehension for in proper speach Samuel in the
is that in all things necessary to saluation the Scriptures are so euident in one place or other as he that runneth may reade the seuerall points 3. Whereas they say that this obscuritie must be supplied by humane expositions and traditions I answer that the commentaries and expositions of good men are not to be neglected but yet so entertained as not simply arguing the obscuritie of Scripture but rather our infirmitie and weakenesse who cannot receiue a perfect doctrine perfectly Againe how were those purest Primitiue Churches directed that wanted all those councels decrees decretalls summes sentences glosses and determinations which the Romish Synagogue would bind vs vnto as rules of faith binding the conscience surely they dare not denie but that there was more light more grace more zeale and pietie before such trash of theirs which onely brought in corruption and heresie into the Church then euer was since or is euer like to be vnto the ende We will also conclude this point noting in one breath of Bellarmine three errors 1. that he attributeth that to the Scriptures which is to be ascribed to mans impotencie 2. that the obscuritie he speaketh of is in things necessarie to saluation 3. that supply must be made by humane expositions whereas the right opening of Scripture is by Scripture That he may be able to exhort with wholesome doctrine Now we come to the ende of the former dutie which is that he who is to be set apart to this waightie function may be fitted and furnished to all the parts of his calling which the Apostle reduceth to two heads according to the seuerall condition of the persons with whom he is to deale for all teaching is either the confirming and strengthning of sound doctrine tending to the conuerting and confirming of the tractable or else the infirming and weakening of false doctrine seruing to the confutation and conviction of such as are refractarie and gainsayers of the truth neither of which can any man possibly fruitfully performe without diligence and setlednesse in the Scriptures seeing that to these purposes he must hold fast the faithfull word For the meaning we must enquire 1. what is meant by exhortation wherin it differeth frō teaching And the difference chiefly stādeth in these 3. things 1. euerie exhortation is teaching but euerie teaching is not exhortation 2. to teach is more properly to propound out of Scriptures prooue by the Scriptures things to be beleeued or done to exhort is to incite prouoke the hearers to the beleeuing or doing of things so prooued by reasons and arguments 3. Teaching is a former worke for the enlightening of the vnderstanding and frameth the iudgement and exhorting is a secondarie work more properly pearcing the affections and so furthering the practise Secondly what is meant by doctrine that is nothing else but the word of God taught for that same which is here called wholesome doctrine is in c. 2.8 called the wholesome word and to shewe the identitie of them the Apostle ioyneth them together If any consent not to the wholesome words of our Lord Iesus Christ and the doctrine which is according to godlinesse he is puft vp 3. Why is this doctrine called wholesome to which I answer that that is wholesome doctrine which beeing well prepared afore hand maketh the soule sound and in good plight and liking for it is a borrowed speach from the food of the bodie to the meate of the soule which is the word of God here called wholesome doctrine of which epithite something is to be spoken but better occasion will be offered vs in c. 2.1 Doctr. 1. In that the word is called doctrine and no doctrine is without a teacher it behoueth euerie man to repaire to the teachers of it Now the teachers in the church are either the great doctor of the chaire who fully and sufficiently teacheth euerie beleeuer and whose teaching is absolutely necessarie to the conuersion of men or else his Ministers who as so many vshers are set to teach all the formes of the Church but so as vnder the Master farre wanting and short of his abilitie in themselues insufficient to bring men vnto the sight of their saluation and much lesse vnto their perfection not because they reade not the same lecture with the spirit but because they can onely teach the outward eare not the inward neither are they Gods to conuert although the word be able to saue soules as he is who in giuing the precept giueth also power to learne beleeue and practise it Vse Would any man be taught to saluation not hauing this knowledge naturally he must get him these teachers First he must goe thorough these vshers hands and then according to his proficiencie the spirit shall take him into his teaching But if a man will play the trewant and sit at home when Gods free-schoole is set open despising the teaching in the ministerie conceiuing that he may by his owne studie or reading attaine perfection he neuer climbeth into the highest forme he neuer hath the high things of God reuealed by the spirit who teacheth not now by newe reuelations or enthusiasmes but hath erected a ministerie of the spirit which euerie one must frequent that would be made wise to saluation Secondly as this doctrine implyeth teachers so doth it also learners and schollers Teaching vs that we must all of vs become learners of this word and doctrine for so long as there is doctrine and teaching on Gods part so long must there be an harkning and learning on ours and the rather both because that which is said of all knowledge that it is infinite is much more true of this for Gods commandements are exceeding large as also seeing in this schoole we are to become not onely more learned but better men It may not therefore be with vs who when we are at the best are but in part good as many who after they haue learned a while giue ouer as though they were both informed and reformed sufficiently but we must be still profiting and going forward and climbing as it were from on forme to an other so long as we liue still aiming at somewhat beyond for we may not conceiue of Gods schoole as it is in mens which are fitter for boyes and children then men of yeares a shame were it for an old man to goe to schoole but here whatsoeuer many an idiot say to the contrarie that now they are too olde to learne euerie man must waxe old in learning something daily seeing the best man may farre excell himselfe both in wisedome and goodnesse Thus Paul when he was an ancient scholler in Christs schoole pressed hard to things that were before him And Dauid with other saints of God prayed still to be taught of God euen when they were well taught as such as who the more they sawe the lesse they could acknowledge Vse In our learning of this doctrine we must examine our profiting
of the blessed seede in whom all nations should be blessed Elizabeths speach sheweth the accomplishment thereof Blessed art thou among all women because the fruite of thy wombe is blessed which words she vttered beeing filled with the holy Ghost ver 41. or in generall looke to the whole old covenant of the old Testament it is after a sort ceased and a new established in stead of it see Heb. 8.8 In that he saith a new testament he hath abrogated the olde 2. Diuine vse was to signifie the inward circumcision of the heart wrought by Christ and therefore called the circumcision of Christ whereby he inwardly cutteth off the corruption of the heart iustifieth vs regenerateth vs setteth vs into himselfe communicateth all his merits and benefits of them vnto vs to all which purposes he once appeared in the flesh and now in his owne bodily absence sendeth out his spirit This Paul calleth circumcision made without hands Now how iust is it that when the circumcision without hands appeareth that the other made with hands should cease 3. Divine vse was to represent baptisme which was to come in place of it in the new Testament Coloss. 2.12 yee are circumcised in that yee are buried with him through baptisme Now then when baptisme which is Christian circumcision is once instituted necessarily must Iewish circumcision which was a type of it cease From which three ends we may answer that maine allegation for the continuance of circumcision in that it is called an eternall and euerlasting couenant But 1. the couenant is said to be euerlasting not simply but conditionally namely so long as the couenant of it lasted for gnolam signifieth not alwaies a time without all ende but such a time as after a long durance may admit determination and expiration 2. In respect of the thing signified that is grace in Christ it may be said to haue euerlastingnes 3. In regard of the perpetuall supplie thereof by baptisme which is to last as long as time but not in the ceremonie or shaddowe of it as the false Apostles taught much lesse with confidence in it as a meritorious cause of iustification All this hath hitherto let vs see the error and sinne of these seducers Now the danger will be descried if we consider that of Paul If yee be circumcised Christ will profit you nothing for what were this other then to denie the true Messiah and his appearing in fulnesse of time what were it but to reare vp againe the partition wall which is destroied what else then to renounce the new couenant of grace and establish againe the olde one of workes which was to giue place to the new so as truely saith the Apostle by establishing circumcision a man becommeth a debter to the whole law which cannot but be ioyned with the fall of all religion faith hope baptisme and consequently the losse of saluation it selfe Doctr. The plainnes of the Apostle in deciphering the seducers so manifestly as they might be knowne teacheth that where there is a common danger towards the Church by meanes of false teachers we are not to spare their credit but to laie them open as not onely their errors but their persons may be knowne and taken heed of in which regard Paul nameth these deceiuers And hereof are sundrie other forcible reasons 1. Because the saluation of the Church and members of it is more to be respected then all Satans synagogue 2. It is necessarie that such should be knowne for feare of infection for false teachers may do more mischeife in poysoning the flocke then a number of priuate men can doe 3. The Apostles tooke great libertie herein as Paul nameth Alexander the Coppersmith and wisheth Timothie to beware of him and Iohn in his third Epistle nameth Diotrephes for his ambition and promiseth to decipher him more plainely and so paint him out in his colours as that the Church might abhorre him But yet this text affordeth vs some conditions of such plaine reproofe which necessarily must be obserued to the right performance of the same As 1. the error must be certainely knowne as this was 2. It must not be euery small error but such a one as 1. greatly impaireth Gods glorie 2. greatly impeacheth mans saluation as we haue prooued this to doe For otherwise if their errors were either lesse dangerous in themselues or more dangerous to themselues alone although herein they must be made voide of excuse their wickednesse shewed them and their prepared damnation preached vnto them if they did not hurt others with themselues the true Pastors might with lesse danger dissemble their errors and let them rot away in their filthinesse but in the foresaid cases there must be no bearing of them 3. In the reproofe Christian loue must bewray it selfe as the minde and intention of the Apostle here no doubt was not to gall or vex these deceiuers nor to wrecke himselfe vpon them but carrie in his eye the care of the Church and the profit of Gods people Euery good action must be done well in a good manner and in a good intent and here especially the manner must discouer the intent and that is when such a spirit of meekenesse putteth forth it selfe that euen the parties openly reprooued may see their good sought in hauing their sinne discountenanced and their persons rather discouered then disgraced Vse 1. This doctrine noteth the simplicitie of some who thinke it very vncharitable so to note open offenders in open reproofs as men may carrie them leuell to the offenders or impute it to want of discretion or to some malitious intent of the discrediting of men whereas besides that no such thing is intended the propertie of charitie is more carefull to preuent the common hurt of the Church then to saue the credit of some few men of corrupt mindes 2. Whereas some idle and foolish heads haue set themselues on work to paint out some worthier men then themselues in their colours and to picture out some sort of men better then themselues men of sounder iudgement conspiring in all the maine points of true religion and of innocent and inoffensiue liues with the black coales of enuious and slanderous invectiues striuing to besmeare them these haue no colour of warrant for such a rouing and distempered practise For 1. they haue no calling God neuer setteth any man on worke to defame his seruants 2. Are such errors as are imputed to them knowne and conuinced or litigious and controuerted or are they such as ouerturne religion and saluation seeing they consent in the whole truth and substance of religion 3. Doe not all eyes which looke on such pictures see the intentions of the picturers to haue beene gall bitternes vexation and wrecking of mens persons so farre from the spirit of meeknesse that the spirit of malice hath suggested them with words as sharpe as swords and as Iob speaketh of the crocodile flames of fire goe out
inconueniences which necessarily follow his aduersaries false positions Now alas how farre are readers and dumb men from this one part of the dutie of a Minister how dangerous are they in their places seducers may come and doe with open mouthes into their parrishes they cannot stop their mouthes nay in truth they are as the keyes to open them and vnlocke them Well were it or much better with our Church if Theophylactus his rule were obserued that he who in some competencie could not doe these things should neither be admitted nor permitted in the Ministerie Vse 2. Hence we further see that it is rather to be wished then hoped that all Ministers should be of one minde and accord in the truth and at peace among themselues For seeing it is the constant condition of the Church to haue many daubars with vntempered morter many vaine talkars deceiuers of mindes enemies to the crosse of Christ and the libertie of it what must now in this case all the world sit still and be at rest must Christs Ministers be silent and the Pastors haue neuer a voice to driue awaie wolues from the Lords foldes must hurtfull doctrine be winked at and suffered still to creepe in to the destruction of many No no there must now be opposition and strong dissention among the Ministers themselues Ieremie must set himselfe as well against Preists as Princes and people The Ministerie of the Apostles did spend much of it selfe against the false Apostles that serued not the Lord Iesus but their owne bellies Christs owne Ministerie though the Prince and author of all our peace bent it selfe most against the cheife teachers of that age who sought glorie and praise of men and thus must his faithfull Ministers tread in his holy steps If Paul had not strongly opposed himselfe against many learned teachers Act. 15.2 where had the saluation of the Church of that age laid Let men learne therefore to be wise hearted and get knowledge whereby they may rather iudge of doctrines then take offence at the diuersitie of iudgements and practises of Ministers But if any one be sunke downe so deepe that he voweth to beleeue none of them all neither will follow any religion till they be all agreed among themselues to him I will say that this rocke was laid to breake the necke of his soule vpon and a fearefull signe it is that Christ himselfe is to him a stone to stumble at For came not Christ to make debate in the earth came he not to send fire desiring nothing more then that it should be kindled came not he with his fanne in his hand to diuide betweene the chaffe and the wheate the which shall neuer be wholly seuered till the haruest And meanest thou to be a looker on till the wheate and chaffe become one or hast thou well ridde thy selfe by beeing till then iust of Gallio his religion who cared nothing for these things I assure thee who wilt looke on whilest other contend for the faith thou shalt be a looker on too whilest other goe into heauen and haue lesse to doe in that businesse then thou desirest because thou desiredst it not when thou mightest yea when thou wast gratiously invited and desired to enter Which subuert whole houses In these words is contained the second dangerous effect of these false teachers declared by two arguments 1. by the instrumentall cause namely false doctrine for they teach things which they ought not 2. by the ende of it for filthie lucres sake The danger appeareth in three things 1. in that they subuert that is quite ouerturne the saluation of men 2. they subuert houses in the plurall number 3. whole houses The first of these sheweth that these deceiuers not onely shake men in the foundation of religion but vtterly ouerthrowe them and doe as a man who not onely beates downe a windowe or a bay or the side of an house but diggeth vp the foundation or as one who not only loppeth a tree or heweth it down by the ground but diggeth it vp by the roots and quite supplanteth it so doe these deceiuers quite destroy the faith of men and turne it vpside downe that is not onely lead men away from the simplicitie of the Gospel but wholly and altogether from euerie part of the sauing truth Thus is the word vsed among the heathen whereby they expresse such a raging of the sea as casteth vp and causeth to floate that filth and mire which lay at the bottome Quest. But how did they ouerturne mens faith and saluation Ans. By teaching iustification by circumcision that is the works and rites of the lawe But will some say could this beeing but one point subuert all I answer that fundamentall truthes are such and so linked and knit together as breake one and many fall yea some are such as being denied all of them fall to the ground A man that pulleth downe an arch of the Church endangereth the whole but yet the Church may stand but he cannot digge vp the lowest stones of the foundation but all commeth to ruine Of these the Apostle mentioneth two like the two pillars which Sampson pulling downe the whole house fell the one that of the resurrection which beeing denied all preaching and all faith is in vaine the other is this of seeking righteousnes elsewhere then in Christ who is Iehovah our righteousnesse for this makes grace no more grace and Christ to haue died in vaine Whence by the way note the dangerous estate of such as liue and die essentiall members of the Church of Rome who by their doctrine of merit and iustification by works are subuerted and plucked vp by the rootes and turned of their saluation Quest. But if this be so whether may a man be saued that erreth in a fundamentall point of religion or in such a one as by consequent raseth the foundation Ans. The things which all Christians are bound to beleeue may be reduced to two heads The former are such principles as make the rule of faith so neerely touching the matter of saluation as that a man cannot be saued vnlesse he knowe and beleeue them for all will confesse that he that must be ordinarily saued must in some measure knowe the causes the matter the obiect the manner the end and meanes of it If God I say ordinarily saue him he must knowe the platforme of Christian religion As for example 1. God in vnitie of dietie and trinitie of person for vnlesse he knowe God in Iesus Christ there is no life euerlasting 2. himselfe in the guiltines and vnder the curse of sinne seeing Christ came to call none but sinners to repentance and hunger after the meanes of deliuerance for the waters of the well of life are giuen onely to such as thirst after them 3. The meanes as that without shedding of blood there is no remission of sinne and consequenly that the Sonne of God must take the nature of
the Scriptures see 1. Pet. 1.17.18 If you call him father passe the time of your dwelling here in feare knowing that you were redeemed c. And the reason is of great force for gifts and good turnes haue great power to hold mens harts to the bestower that a man is scarce his owne but as the borrower is a seruant to the lender so much more doth the giuer binde the receiuer but if the gift be no trifle but of great price and necessarie vse the receiuer is much more straitly bound then before Salomon saith that a gift prospereth where euer it goeth noting the great power that gifts haue to sway the heart to good or euill and this latter so effectually as they can make a man who hath eyes of his owne to shut them vp see with other mens yea force euen wise men to peruert iudgement Ioseph when he wrastled with the wicked attempt of his impudent mistris how did he fortifie himselfe against such a shamlesse motion hee considered that his Master had committed all into his hand and aduanced him aboue all in the house saue his Mistrisse how should I then saith he commit a fact of such indignitie against him for besides the wickednesse of it against God shamelessnes it selfe would be ashamed of it And as he was withdrawne from this sinne so by the same motiue would the Apostle draw on euery Christian to the performance of euery Christian dutie for hauing disputed of free iustification by faith and shewed both from what estate and vnto what condition beleeuers were brought he laieth this for a ground to build his exhortation vnto holy life Rom. 12.1 I beseech you brethren by the mercies of God euen by these mercies of God be perswaded to gâ—ue vp your bodies a liuing holy and acceptable sacrifice vnto God and fashion not your selues like vnto this world Vse In any temptation vnto sinne say to thy selfe as Ioseph what was I a bondman before I came to my master nay was I vnder damnation before as the bringing of saluation implyeth was I without God without Christ held vnder chaines of darkenesse was sentence passed against me not to die on a gibbet but to be held vnder euerlasting death with the damned hath the Lord by the word of his grace giuen mee a free pardon and deliuered me from all this wofull estate Oh how can I do this wickednes against such a master against my God who hath not onely freed me from my miserie but aduanced me to such dignitie as no man is in the house aboue me and made me not steward onely but heire with Christ to partake in the same glorie with him Oh I could neuer answer such vnthankefulnes Would God men in temptations would lay such considerations to heart and then could they not be so headlong carried into the common sinnes of the age of swearing drinking sabbath breaking vncleannes and such like Againe if the Lord make any suit vnto vs as he maketh many in the ministerie of the word the motions of his spirit and the counsels and exhortations of his children either to call vs forward in grace or recall vs from some sinne here is a strong motiue for the good speed of it euen the laying to our hearts the great things he hath done for our soules he can command vs nothing but we are sure he hath done farre more for vs say then with thy selfe oh I was attainted of high treason against God the King of glorie cast and condemned by the law my necke was vpon the block and the streak of death was euen a giuing and then did this great King send me a most vnexpected but a most welcome pardon he hath put away my offence abolished the staine of it and restored me by act of parliament kept in heauen to my blood nay more aduanced mee to an honourable office neere himselfe that none is in greater grace then I am shall this King now command mee any thing that shall seeme burdensome can he command any thing so soone but I must needs call to minde such free grace formerly bestowed Nay doth he enioyne me but some small peece of seruice for mine owne good and vrge me thereto with the remembrance of his former grace towards me Oh what an vnthankfull creature were I if so equall a suit should not preuaile with mee but goe vnrespected In a word let vs be glad of such a gentle schoolmaster which inuiteth vs by such allurements which if they be not of force to mooue and preuaile with men there remaineth nothing but that the terrors and curses of the law returne againe vpon them and these shall schoole and tame them well inough Now we come to the former of the lessons which grace teacheth namely to denie 1. vngodlinesse 2. worldly lusts By vngodlines is meant properly euery transgression of the first table namely all irreligion and open despight of God and his ordinances all negligent also and deceitfull seruing of him an inbred and mother sinne hauing so many sinnes sucking vpon her as there are wayes whereby any or all the fowre first commandements are transgressed And more indirectly the sinnes of the second table are included so farre as they proceed from the neglect of the former By worldly lusts are meant two things 1. the lust of vnlawfull things which tend to our owne hurt or our neighbours in bodie goods name c. 2. the vnlawfull or immoderate lust of things lawfull which are brought to three heads 1. The lust of the flesh that is desire to liue softly to fare daintely and deliciously euerie day and that the soule may take the ease and much more the fruits of these as vnchast desires lustfull and rouing affections and looks loose and vncleane words and practises 2. Lust of the eyes the couetous and crauing eye the euill eie which can see nothing but it wisheth it the excessiue seeking and holding of earthly things immoderate desire of riches Achan will haue the cursed Babylonish wedge and garment and Ahab will fall sicke on his bed for Naboths vineyard 3. Pride of life ambition thirst after preferments state credit popularitie blind selfe loue contempt of others boasting rash confidence c. All these are called worldly lusts because 1. they are not of the father but of the world that is either in the best vse of these things so affected they are of the world and respect the present life they are not diuine things but tend vnto the world wholly and are corruptible with the world which passeth away so as it were madnesse to place the kingdome of God in such things as meate drinke honours pleasures though neuer so lawfully vsed Or else these lusts are the desires of worldly men for naturally mens hearts feed vpon these lusts till grace worke some change in them that they can see God in Christ become their father who contenteth them with better and sweeter portions 2. They are
then that they enioy vpon the earth and can scarsely endure to heare of any exchange 3. These lusts are fitter for the course of nature vnmortified Ephes. 2.3 We had in time past our conuersation among the Gentiles in the lusts of the flesh but now c. which let such professors thinke off who frame themselues too much to the fashion of the world in meat drinke apparell sports and other things perhappes more vnlawfull then these For thus to walke argueth little or no conscience or feeling either of sin or grace and the gentlest name the Apostle giueth it is a sleepie walking Such may indeed carrie the title of Christians but the worke of Christianitie is not present where there is a fight of lusts against the soule but not of the spirit against lusts and much lesse where these furnaces are fed and fewelled and the flames are not daily dying and extinguished Vse 2. This teacheth that only true religion teacheth true mortification and suffereth not a man to walke after his lusts though he walke in the flesh yet he cannot walke after the flesh All false religions carrie indeed pretences of the spirit as Zidkiah smote Michaiah and said when went the spirit from mee to thee but the true religion only hath the promise and presence of the spirit which indeed mortifieth the deeds of the flesh Euery water in Iudea could not heale the lame but only the water of the poole of Bethesdah in which the Angel stirred Arbanah and Pharphar the riuers of Damascus although in shew much more excellent then Iordan cannot cure the leprosie of Naaman No more can euery religion or any but this which alone is from God cure the vncleannes leprosie of our soules The religion of the Pharisies was outwardly exceeding glorious and very strict yet Paul who had liued according to the most strict sect of them all professeth that before he knew Christ he was not crucified to the world At this day Poperie which carieth with it a great shew of humblenes of mind and beaâ—ing downe the bodie yet is farre from teaching true mortification for what doctrine the Turkish not excepted goeth further in clayming iustification and life as the merit of their owne obseruances yea take the strictest sort of them as their heremites anchorites c. that goe barefoote pine and imprison themselues lie on the ground couer their skinnes with sacke cloath c. are they not such as the former looking for heauen as a reward for the strictnesse of their liues doe they not then as one Philosopher said of an other contemne the pride of the world but with more pride Euerie shewe of humilitie is not true mortification for not onely the Epicures who were sold ouer to pleasure were enemies to Paul but those strait and seuere sects also of the Pythagorians and the Stoicks did mightily oppose him In a word among what sort of men doth the lusts of pride vncleannes Epicurisme and couetousnesse more raigne then in the teachers of that doctrine their Monks Prelacie Cardinalls and their father the Pope himselfe so as the truth is cleare that onely true religion in which the spirit delighteth to manifest himselfe is the teacher of true mortification And that we should liue soberly Now we are come to the second lesson which the doctrine of grace teacheth namely that such as entertaine it should lead their liues in the practise of three vertues contrarie to the former vices of vngodlinesse and worldly lusts the which as they are directed either against God or our brethren or our selues so the first of these prouideth against the disordered carriage of our selues in requiring sobrietie the second cutteth off hatefull and vncharitable lusts against our brethren in requiring iustice or right dealing man with man Christian with Christian especially the third represseth impious and vngodly lusts more directly against God himselfe in requiring godlinesse to shine out in the liues of professors For all these three must be practised in the due circumstance of time euen in this present world Doctr. 1. The doctrine of grace teacheth not onely to abstaine from euill but also to doe good and is the mistris of true sanctification in both the parts of it both the mortification of sinne as also quickning in righteousnesse For as it is in the lightning of a darke house first darkenesse must giue place and light must succeede so is it in the shining of this light of grace the night must passe and then the day must come the olde man must be cast off with his lusts and then the newe man put on That the Gospel is the teacher of both these it appeareth in the ende of Pauls conuersion who for this purpose was appointed a minister of the things he had heard and seene and sent to the Gentiles that he might turne them from darkenes to light and from the power of Satan vnto God and also in the whole scope of his doctrine and ministerie from the first to the last as himselfe professeth that when he taught first at Damascus then at Ierusalem after through all the coasts of Iudea and then to all the Gentiles he reduced all his doctrine in all these places to these two heads namely that they should repent and turne to God and then doe workes worthy amendment of life Hence is it that his Epistles are full of such exhortations as these cast off lying and speake truth euerie man to his neighbour walke not after the flesh but after the spirit Be not drunke with wine but be fulfilled with the spirit The same is to be noted also in the other Apostles 1. Pet. 2.12 I beseech you as strangers and pilgrimes abstaine from fleshly lusts and haue your conuersation honest among the Gentiles and cap. 4.2 henceforth so much time as remaineth in the flesh wee should liue not after the lusts of men but after the will of God Vse 1. This doctrine confuteth profane Libertines who as Paul speaketh of some in his time because grace hath abounded continue in sinne they will be saued by such a grace as quitteth them from all holy life and conscionable obedience God is mercifull and Christ died for all here is grace but the fruit and effect of it is to cleaue vnto vngodlinesse and lusts and growe euerie day more foule and deformed then other Whereas the wisedome from aboue is pure and as he that calleth is holy so must he that is called be holy also in all manner of conuersation and if we cal him father we must passe the time of our dwelling in feare The dogges shall be without when as onely the vndefiled in their waies shall obtaine blessednesse 2. Such are iustly hence reprooued who take themselues to be tolerable schollers if sometimes they make shewe of obedience vnto God and his word that they may appeare to men to pray to heare to reade to giue almes c. and yet
who seeme good Christians are yet in their naturall condition and haue not aâ—tained the first degree of their renouation but deceiued they were borne so they liue so without Gods great mercie are they like to die And â—he miserie of this condition is like that of a man that hath a thousand deadly diseases on him and yet is sencelesse of them all whose case euerie man will say is remedilesse Let euery man and woman enter into the narrowe examination of themselues and neuer be at rest till they finde themselues renewed in the spirit of their minds 2. If God haue let any man see his error hereby that he can truely say that he hath beene deceiued but now hath the path of life reuealed vnto him let him acknowledge all this to be the finger of God and still pray with Dauid open mine eyes that I may see further into thy lawe for so I shall see mine owne errors the better and hide not thy commandements from me 3. If thou seest any man goe on in any of these deceiueable courses pitie him pray for him counsell him deale meekely and tenderly with him for thou wast also in time past deceiued Seruing the lusts and diuerse pleasures Hauing spoken of the corruption of mind in men vnconuerted now we come to the depravation of their wills the which is liuely described in two degrees 1. In that it is a seruant and hath lost the freedome wholly 2. In that it is a seruant to lusts and that not to one but diuerse pleasures The word whereby the former is expressed is borrowd from seruants who at that time vsed to be sold and bought and were meere vassals wholly at the appointment of their Masters without all power in themselues Wherein we haue the true portraiture of euery naturall man who in his will is a most base seruant to sinnefull lusts and pleasures and cannot but obey and fulfill them but without the least power to will the least morall diuine good Now that we may come rightly to conceiue of the bondage of will we must first restraine it to the right subiect and then to the right obiect First according to the subiects it is diuersly considered 1. In some subiects the will is confirmed and free to nothing but good and that either by nature as in God himselfe or by grace as in the good angels and in men who are renewed in the highest degree that is the Saints departed who immutably will onely good and onely well 2. In some other subiects the will is obâ—â—â—med and hardened in euill and free to will nothing else as in the wicked angels and damned men 3. In some other it is more indifferent as in men on earth whether renewed or in the state of corruption In the former of which as the subiect is but in part freed from the power of sinne so is the will it is so farre as flesh and sauouring of the old man free to will things belowe according to the corrupt nature and as farre as it is spirit and hath a worke of renovation it is freed to will supernaturall and diuine things But all these subiects are remooued as not that which our Apostle speaketh of who not obscurely speaketh of naturall men and their wills so farre as vnchanged Secondly for the obiect of this bondage 1. We denie not in the will of vnconuerted men a passiue power vnto good that it can posse velle but by this I meane a capablenes or abilitie of willing that which is truely good not by any principle in it selfe but when God shall send out the grace of conuersion 2. We denie not in such a will an actuall freedome from all coaction and compulsion which the nature of will cannot admit for it is not will vnlesse it be thus free And therefore while it willeth euill it willeth it most freely and when it commeth to will good it assenteth to the word and spirit it is not now purely passiue as a blocke nor yet forced but worketh according to the nature of will freely for beeing mooued by God it selfe mooueth and becommeth not onely as before a subiect but an instrument of the spirit Where by the way lyeth the answer to that Popish obiection that will cannot be free vnlesse it be inclinable alike to good and euill for will is not properly free in regard of the obiect to which it is mooued but of the efficient moouing it and what say they to the will of God they cannot denie it to be most free and yet cannot without blasphemie affirme it to be equally inclinable to euill as well as good 3. We denie not but that the vnconuerted will hath a more full freedome in naturall actions as to eate drinke walke speake which without this speciall grace although not without generall it can commendably but not holily performe 4. We denie not to this will a maimed power and freedome in morall humane vertues as of prudence chastity fortitude iustice which are bestowed in great measure by the coÌ„mon grace of the spirit not onely to some within the Church as Saul who was changed into an other man but euen without as to Cyrus Alexander Aristides Socrates but yet in the actions of these vertues this will is halfe dead and wounded I call it a maymed power and freedome because it is a certaine kind of libertie in some externall obedience and discipline towards the lawe of God and yet vtterly separated from the internall and spirituall obedience of it Which meeteth also with an other chiefe obiection of the Papists that many vnregenerate men doe and haue done many good and glorious actions and that not by the speciall grace we speake of but by the freedome of will To which hence is answered that although these things are materially good yet are they wanting in the formall righteousnesse which the lawe requireth and therefore haue beene farre from pleasing God and properly nor good actions but rather goodly and glistering sinnes the defects of them beeing euident 1. The persons doing them are out of Christ. 2. The deede it selfe done not of faith 3. Not hauing perfection either in it selfe or in the Mediator 4. not directed to right endes namely the pure honour and worship of God Now to such incompleat actions beeing no better then ciuill men can performe in abundance we denie not some libertie of will in the vnregenerate 5. We denie not to such a will freedome and libertie in spirituall actions but in such as are altogether euill vnto which as it selfe is most free so can it determine itselfe most freely And therefore where the Apostle affirmeth it a meere seruant it must be meant of morall good secundum gratiam Whence the conclusion ariseth That in such things as pertaine to God and true godlinesse the vnregenerate hath no power nor freedome of will at all no not so much as to will his owne conuersion Obiect But the will
of receiuing grace must needs goe before the action of receiuing it Answ. But this will as it is the beginning of conuersion in the very first moment and motion of it is from grace and none can will and desire grace truly but by grace This conclusion directly bendeth it selfe against that which is the maine of the Controuersie betweene vs and the Church of Rome about this point of free-will which not to bring downe so farre as from their master Lumbard who was Bishop of Paris about 400. yeares since and the schoolemen after him Thomas Scotus Bonaventure Byel c. we will gather out of the present doctrine of the Church of Rome as it is auouched in the councell of Trent the Romish Catechisme and Bellarmine himselfe from whence I take out the maine difference betweene vs into these two positions The former that a man hath free-will left in his nature in things pertaining to saluation although not without all grace The cursed Conventicle curseth those that dare affirme free-will since the fall to be lost or extinct and that they meane in spirituall things the other Canons following shew Bellarmine affirmeth that men vnregenerate onely by the strength of nature without the speciall aid of God can so performe a morall good that they sinne not in it if they be without the molestation of some more grieuous temptation The latter conclusion of the Romish Church is that in the first moment of conuersion the will of man concurreth and cooperateth with the grace of God by a certaine kind of naturall power not wrought but helped by the holy Ghost The counsell curseth those that denie that free-will cooperateth with God and that it disposeth not it selfe to obtaine the grace of iustification or is meerely passiue Bellarmine in the tenth cap. of the former booke affirmeth that where the Scriptures call vs coworkers with God so often is the facultie of our freewill affirmed in such works and that not as it is wrought by the grace of God but as it is in it selfe and in it own nature Such testimonies out of their writers were infinite but these as cleare inough shall suffice We teach the cleane contrarie vpon good grounds of which I will giue a tast briefly 1. If we be wholly flesh which is flat contrarie to the spirit then can there be no preparation to iustification before regeneration That which is contrarie maketh no preparation to the contrarie the flesh cannot make way but necessarily resisteth the spirit neither can any contrarie bring forth the effect of the contrarie no more then darknesse can either prepare to light or produce the effects of light 2. If before conuersion we be dead in trespasses and sinnes then can we rot away and consume in them but to know or performe the things of spirituall life we no more can then a man naturally dead can prepare himselfe vnto or performe the actions of naturall life But howsoeuer the Papists mince the matter and say we are like the Samaritane left halfe dead and wounded the Scripture saith plaine inough that we are dead in trespasses and like Lazarus dead and rotting in the graue to which purpose we might amplifie those many phrases of our quickning of our raysing of our new birth and of our new creation I hope they will blush to say that a thing not created can dispose it selfe to the creation of it selfe 3. In how many places are these things laid out of the power of man as where it is said â—e imagineth onely euill continually that is naturally Who can bring a cleane thing out of filthinesse can a blackmoore change his skinne or a leopard his spottes can euill trees bring forth good fruits how can ye speake well beeing euill I knowe saith Ieremie it is not in man to dispose his way and we are not able to thinke any thing of our selues and much lesse are we able to thinke any thing well and yet steppeth out a Popish spirit and saith yes by Saint Pauls leaue we can both thinke well and will well and dispose well and doe well without the speciall aide of God let them beleeue him that preferre Romish traditions before Apostolicall writings 4. How often is our whole conuersion for the beginning and proceeding the first middle and last of it attributed wholly to the grace of God None commeth to the Sonne vnlesse the Father drawe him drawe me and we will runne after thee without mee yee can doe nothing It is he that worketh both to will and to doe If the Sonne set you free ye are free indeede conuert vs Lord and we shall be conuerted we are his workemanshippe created to good works I will giue an heart of flesh But I may not be infinite in testimonies 5. We haue heard that the whole vnderstanding is corrupted and therefore much more the will which is nothing but a facultie of willing or â—illing that which is first vnderstood and iudged of in the minde yea indeede if either be worse then other it is the will hence is that speach the good that I see and approoue I doe not by the benefit of vnderstanding men often see their dutie but by rebellion of will performe it not although it want not direction sufficient Thus the obstinacie of the will of the Gentiles oppugned and darkened the light of the mind in them of whome Paul speaketh that they knewe God but glorified him not as God The maine obiections are briefly answered alreadie and we will spend no more time in them but come to the second point or degree of this corruption The second degree of corruption of will is that it serueth lusts and diuerse pleasures Sinnes are called lusts because they be indeede so many inordinate desires against the commandement And pleasures because of the imagination of them that commit sinne beeing carried away with the present pleasure and sweetnesse of them And diuerse pleasures 1. because they are many in themselues and though euerie man yeeld not seruice to euery one yet some serue this and some that and euery wicked man some Samson will be a slaue to his Dalilah in the lust of the flesh and vncleannesse Nabal to his wealth in the lust of the eye Herod to his vaine glorie in the lust of pride of life 2. because they diuersly carrie men euen as a man in the sea is carried backeward and forward and hurryed with diuerse waues for there is no stabilitie nor â—etlednes but in the feare of God the wicked are like the raging sea and there is no peace to them saith the Lord but as slaues hauing serued one lust they must presently be at the call and command of another and if it command they must obey although it call to the cleane contrarie course Vse 1. These two degrees lead vs further into our miserie then before when we see the will yet more rebellious then the minde was blind and yet more then
appeareth in that some are iustified before baptisme as Abraham was before he receiued the seale of circumcision Cornelius Act. 10.47 the Eunuch Act. 8.37 38. some after baptisme as numbers who are daily conuerted some out of Poperie some out of profanenes Yea whereas onely two sorts of persons were baptized either infants or men of yeares in the latter was faith euer required before their baptisme so Phillip to the Eunuch If thou beleeuest with all thy heart thou maist And for infants if they be of beleeâ—ing parents they are holy in the roote and to them belong the kingdome of heauen euen before they are presented to this water 5. This opinion of tying grace to the Sacrament ouerthroweth 1. the highest and most proper cause of our saluation which is Gods free election to which onely grace is tyed 2. the only meritorious cause of our regeneration which is the blood of Christ properly purging vs from all sinne 3. the most powerfull next and applying efficient which is the holy Ghost to whome our renewing is here ascribed and not to the Sacrament of Baptisme in this our first sense Secondly how is baptisme then the lauer of regeneration Answ. In diuerse regards 1. As it is an institution of God signifying the good pleasure of God for the pardoning of sinne and accepting to grace in Christ for as the word signifieth this so doth also the Sacrament which is a visible word And thus is it truely said of the word and Sacraments too that they saue and sanctifie because they signifie the good pleasure of God in sauing and sanctifying vs euen as we say a man is saued by the kings pardon not that the pardon properly doth it for that is the meere mercifull disposition of the King but because the pardon written and sealed perhaps by an other signed by the king is the ordinarie instrument to manifest the mercifull minde of the king in pardoning such a malefactor 2. As it is a seale or pledge of our sanctification and saluation as certenly assuring these to the soule of the beleeuer as he is or can be assured of the other that as a man hauing a bond of a thousand pound sealed him may truely say of it here is my thousand pound that is a securitie as surely confirming it vnto me as if I had it in my hands or as I haue this euen so may the beleeuing partie baptized say of his baptisme here is my regeneration here is my saluation 3. As it is a meanes to excite and prouoke the faith of the receiuer to lay hold vpon the grace of the Sacrament and apply it to these purposes in which regard it may be as truely said to renewe as faith is said to iustifie and that is onely as it is a meanes or hand to lay hold on Christ our righteousnesse so Baptisme is a meanes helping forward our renewing by the true vnderstanding and conscionable and serious meditation of it 4. In that in the right vse of it it giueth and exhibiteth Christ and all his merits to the fit receiuer for then Gods grace putteth forth it selfe and after a sort convaieth it selfe in and by this instrument into the heart of the worthie receiuer And thus principally it is the lauer of regeneration because in it and by it as a meane and organe the holy Ghost freely worketh his grace in such as in whome he delighteth and thus are we fitly lead to the second point propounded concerning these persons The second point namely the consideration of the persons to whome baptisme is the washing of the newe birth will more cleare this difficult point for we must not conceiue it thus in euery partie baptized but in such as haue the gift of faith to receiue the grace offred Ioh. 1.12 so many as receiued him he gaue them power c. Eph. 5.27 clensed with water through the word namely beleeued for whence else can water haue power to wash the soule It is not then the washing of the bodie with water but the receiuing and applying of the promise by faith which bringeth grace into the soule without which faith both word and Sacraments are vnprofitable This Christ we knowe required in baptisme he that beleeueth and is baptized shall be saued The Apostle in the supper requireth a worthie receiuing and who can denie but if grace be conferred in the Sacrament it must be receiued also and if it must be receiued I would knowe how any thing which is spirituall can be receiued but by this hand of the soule Whence it is necessarily concluded that vngodly and vnbeleeuing ones receiue nothing in baptisme but the element and that as a naked signe example whereof we haue in Iudas who are the Passeouer but remained a deuill In Simon the sorcerer who was baptized but remained chained in the bonds of iniquitie and in the gall of bitternes In Ananias and Saphira who no doubt were among other Christians baptized but not washed from their hypocrisie In all which neither was grace conferred nor wickednes weakened And what meruell if vnto vngodly ones the Sacrament he as an emptie boxe without oyntment or as a dead letter without spirit for nothing is promised them in the word seeing all the promises goe with condition of faith and repentance which they want and can we meruaile if the seale doe him no good that hath no name no right in the couenant Quest. But howsoeuer in men of yeares faith is required vnto baptisme yet we are most to respect it as administred vnto children in whom we cannot expect faith and therefore vnto them either faith is not requisite or by the former answer their baptisme is vnprofitable Answ. This well is deepe and we want wherewith to drawe certentie of resolution but will assay in some propositions to deliuer summarily that which may be extracted out of the Scriptures and expositors as most probable for the vnfolding of this difficultie To which purpose let vs first distinguish of infants of whom some are elected and some belong not vnto the election of grace These latter receiue onely the element and are not inwardly washed the former receiue in the right vse of the Sacrament the inward grace not that hereby we tie the maiestie of God to any time or meanes whose spirit bloweth when and where he listeth on some before baptisme who are sanctified from the wombe on some after but because the Lord delighteth to present himselfe gracious in his own ordinance we may conceiue that in the right vse of this Sacrament he ordinarily accompanieth it with his grace here according to his promise we may expect it and here we may and ought send out the prayer of faith for it Obiect But they want faith Answ. 1. They want indeede actuall faith which presupposeth hearing vnderstanding c. neither could it be that if they had at that time such an habituall faith that they should so vtterly loose it as neuer after
Scriptures of a child Epist. 74. Prou. 29.15 1. king 1.6 1. Sam. 20.34 The mother must thus loue all her childreÌ„ vers 5. A discreet cariage is a beautifull grace in a yong woman Eccles. 2.4 Chastitie of mariage vrged by reasons Prou. 2.17 Deut. 22.21 Prou. 6.30 1. Cor. 6.18 Means of preseruing this chastitie Melius vincitur fugiendo quam oppugnando August 1. Thess. 4.5 Heb. 13. Housekeeping is chastities best keeper That women should keepe their owne houses Reasons Prou. 27.8 The wife by keeping at home auoideth both suspition of euills Prou. 7.11 As also occasion of it Wherein this goodnes of a woman is most conuersant Rom. 15.14 Act. 9.36 Prou. 19.13.21.9 Prou. 14.1 Women must be subiect to their husbands Why. Est. 1.20.22 Mans superioritie was no part of the wiues punishment Eph. 5.23 Obiections to beare off the duties friuolous Wherein must wiues be subiect Gal. 6. Calv. in 1. Sam. homil 90. Luk. 8.3 2. king 4.9 Husbands may not beat their wiues Profession without practise causeth the holy name of God to be blasphemed Matth. 5 16. 2. Cor. 6.3 Reasons to mooue our care of not staining our profession 1. Pet. 2 12. Philip. 2.15 Ethniâ—us quo modo aliter respondisset 1. Sam. 22.18 2. king 1. Luk. 8.22 Thus one wittily alludeth to the Angels words first thou shalt bear a sonne then call his name Iesus Rules so to carie our selues as we staine not our profession Deut. 6 6. Young men must order their waies by the word Heb. 13.17 1. Ioh. 2. Experience wisheth vs to strike on the iron while it is hote straight a tree while it is a twigge worke waxe while it is soft and heale a sore while it is greene Ier. 13.23 Heb. 6.8 Reasons to mooue young men to looke timely to their waies Prou. 10.5 1 Ioh. 2.14 2. Tim. 1.4 5. Mark 10.21 Matth. 21.32 Psal. 25. Isa. 38.3 Helps to the former dutie Prou. 22.13 Psal. 119.9 It was a great commendation of Origen that like another Timothie he learned the Scriptures of a child Euseb. lib. 6. cap 3. The Pastor must sometimes entreat where he may command Magis docendo quam iubendo monendo quam minando Aug. epist. 64. Iude 23. The 〈◊〉 of sobâ—ieâ—â—e very 〈◊〉 commended to young men Eccles. 11.10 Prou 7.22 Seething pots cast off a deale of scumme Reasons to enforce the duty Meanes of practise 1. Tim. 4.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concent of good life and good doctrine make a sweete harmonie in a Minister The priest might not come to the temple without the sound of his bells 2. Tim. 3.10 1. Pet. 5 3. Ioh. 13.15 Reasons to stir vp the men of God to care ouer their liues Amos 3.7 Heb. 12. â— It is possible for a man by grace to liue vnblameably Luk. 1.6 Iam. 1.27 Meanes to attaine to an vnblameable life Faithfull Ministers shall not want withstanders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 3.8 2. Tim. 4. Act. 13.10 Rev. 16.14 Rev. 12. 2. Tim. 2.4 Ier. 1.19 â—er 20.7 ad 11. It must not seeme strange if good men be more withstood then worse 3. Ioh. 8. Philip 1.27 Resisters of godly ministers haue their mouths wide open with reproches against them 1. Cor. 4.13 Ezr. 4.13.14 Luk. 7.33.34 Calumniare audacter saltem aliquid haerebit Luk. 7.35 Euery godly mans endeauor must be to stop the mouths of Gods enemies and make them ashamed Reasons Subiection of seruants wherin it standeth The seruant must honour his master as his better The master receiuing his authoritie from God he that resisteth him resisteth God Gen. 16 9. 1. Sam. 30.15 1. Cor. 7.23 Subiectio est servilis vel civilis illa vtitur praesidens subiecto ad suiipsius hac ad subiectorum vtilitatem bonum atque haec fuit ante peccatum Aquin. summ 1. part quaest 92. art 1. 1. Tim. 6.1 see 1. Pet. 2.18 Wherein seruants must please their masters Luk. 17.9 The place of seruice is from the Lord who therefore will shew goodnes to him that coÌ„scionably performeth it to wicked cruel masters Eph. 6.8 Non adorationis equalitate sed seruirutis fidelitate Bern. 1. Cor. 7.15 Act. 4.5 Masters must not be pleased in wicked commands Exod. 9.34 â—ike master like man Ad aras 1. Sam. 22.17 Wherein seruants may answer or not answer their masters â— Sam. 24.10 18. Iob 31.12 vers 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zach. 5. Coloured theft of seruants detected Gen. 30.33 Gen. 31.20 Prov. 25.19 Gen. 31.38 and 39 2â— The faithfulnes of seruants wherein to be shewed Gâ—â— 24.12 33. Gen. 39.8 Motiues to the dutie Luk. 16.12 The Gospel called the doctrine of Christ Why. Mark 1.1 Rom. 1.1 1. Cor. 1.18 Ioh. 1.18 Rom. 2. chap. 16. Doctrine of God adorned two waies 1. Pet. 2.12 Rom. 2.23 Hest. 8.17 Exod. 12.38 The meanest Christian may and must bring glorie to the Gospel 1. difference betweene the Law and Gospel Coloss. 2.20 We are not vnder the law in 4. respects Rom. 8.1 Zach 4.6 How a maÌ„ may know that he receiueth the grace of God in truth not in vaine 2. Cor. 3 6. 1. Thess. 1.5 Rom. 7.6 Be sure to haue thy part in grace Call on others to partake in it Pitie such as doe not 2. difference betweene the law and Gospel Gal. 3.2 No doctrine of works can now bring saluation 2. Cor. 1.24 Embrace the doctrine of grace as thou wouldest saluation it selfe Heb. 2.3 3. difference betweene the Law Gospel Rom. 9.4 Act. 17 30. Vniuersall election can not be drawn from this place Iob 34.19 Rom. 3.30 Isa. 56 3. Matth. 4.15.4 difference betweene the doctrine of the Law Gospel The fathers of the old Testament had but a candle to see by not a sunne as we The very eueÌ„ts haue preached themselues Isa. 11.9 The spirit to the old beleeuers was powred out droppe by droppe but now in abundance Evangelium promissum A candle is not so necessarie in a darke house as the light of the Gospel in the darknes of mens hearts Not without great danger can we shut our eyes against the light which hath appeared A triall whether thou receiuest this light Ioh. 12.35 Motiues to entertaine the light while it is with vs. 2. Tim. 1.10 Coloss. 1.12 Many refuse the light Ier. 31.33 Heb. 10.26 The Gospel a schoolemaster as well as the law Gal. 6.2 Concil Triâ— sess 6. cap. 16. can 19.20 The wisdom of God hath ioyned saluation instruction together mans fullie would disioyne them Ioh. 6.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be willing to enter into this schoole wherin saluation is offered to allure vs. Prov. 17.8 Gen. 20.11 1. Ioh. 2.16 Lusts why called worldly Gen. 39.12 In beleeuers the commandement is possible 3. waies Rom. 7.15 Act. 24.16 Grace truly receiued hath taught to denie all vngodlines Vngodlines branched into 4. heads Malac. 3.14 Isa 66.17 1. in thoughts Ier. 43.3 2. Pet. 3.1 2. in speaches Iob 21.14 3. in conuersation Ier. 44.16 Psal.
14.4 Whatsoeuer shall pleaâ— for the entertainment of lusts a Christian must resolutely denie them all No way can profiting in grace be better shewed then by this resistance Heb. 11.13 1. Pet. 2.11 Rom. 13.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. king 22.24 Rom. 8.13 Onely our religion teacheth true mortification 2. king 5.12 Gal. 6 14. Plato of Diogenes Act. 17.18 Doctrine of grace teacheth not onely to abstaine from euill but doe good Eph. 4. Act. 26.18 vers 20. Rom. 6.17 The Gospel bringeth saluation but looketh for an answerable returne and recompence â— The proper worke of sobrietie 1. in things inward Coloss. 2.23 1. Cor. 4. â— Iam. 3.17 2. in outward Luk. 21.34 Iam. 1. â— Eccles. 2.1 1. Cor. 7.29 II. Rules of practise 1. The proper worke of iustice 2. Rules of practise Luk. 13.36 Eph. 4.28 Motiues to practise these rules 1. The proper work of pietie 2. Rules of practise Ier. 9.23 Gal. 6.10 Many sorts of men bewray the vngodlines of their hearts Reasons to 〈◊〉 to the exercise of godlines Godlines must be exercised in this present world The right ende of this present life is to learne the way to a better Philip 3.13 Spes pro re sperata meton adiunct Blessed hope why so called Christ called a mightie God Why. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gospel receiued in truth lifteth vp the heart to waite for Christs second appearing Reasons Eph. 2.12 Philip. 3.20 Triall of our selues by the former doctrin Cant. 2.5 Cant. 2.17 To this expectation of Christ are required 1. a sound ground Lumbard 3. sent distinct 26. 2. sound qualities which are fowre Heb. 6.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 28.16 Prou. 13.12 Rev. 19.7 1. Pet. 5.4 1. Ioh. 3.3 3. sound effects which are also foure Heb. 12.2 Numb 14.7.10 vers 23. Act. 23.8 Motiues to the expectation of Christ. Matth. 24.46 Luk. 12.46 Ignoratur vnus dies vt observentur multi Curiosi ad cognoscendam vitam alienam desidiosi sunt ad corrigendaÌ„ suam August confess lib. 10. The expectation of Christ is a notable meanes to prouoke men to Christian duties 1. To attempt them Eccles. 11.9 Act. 3.18 19. Act. 24.26 Rev. 14.7 2. To hold on in them with chearefulnes Act. 24.15.16 1. â—im 6.14 2. Tim. 4 1. 1. Pet 3 4. 1. Cor. 16.13 3. To hold out in them with perseuerancâ— Iude 22. Luk. 22.29 Iam. 5.8 In that most perfidious Councel of Constance 1. Cor 9.7.10 Prou. 27.18 2. Cor. 9 6. Heb. 11.26 Psal. 27.13 Christs glorie shall shine out in full brightnes at his second appearing Matth 25.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Thess. 1.10 Coloss. 3.4 Philip. 3.21 1. Pet. 1.11 Act. 26.22 We must neuer speake of God or Christ but in a weightie matter and reuerent manner Reasons Ier. 10.6 Act. 17.24 25. How Christ gaue himselfe for vs. Ioh. 10.18 Luk. 2.7 There can be now no other Priest nor sacrifice besides Christ hiâ—sâ—lfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hâ—b 10 ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 17.19 Heb. 7.23 2â— 26. The Popish distinction of Priests into primarie and secondarie ouerthrowne vpon Hebr. 7. Hebr. 9.11 12. Mors necessarius modus oblationis tolle mortem tollis oblationem The Popish distinction of oblation of primarie anâ— commemoratiue confuted Sess. 6. cap. 2. Christ gaue himself therfore wholly both bodie and soule and why Isa. 53.11.9 Christs death and passion was voluntarie seeing he gaue himselfe Ioh. 10.17 18. 1. Tim. 6.13 Christ gaue himselfe for his Church not for euery particular man Reasons Expiatio intercessio sunt partes inseparabiles saâ—â—rdotij Christi Psal. 32.1 Eph. 2.25 Eph. 5. How Christ is said to reconcile the world to God Tractat. 87 â—n Ioh. How Christ is said to die for all men 2. Cor 5.21 Christ suffered not for his owne sinne for he was giuen for vs. Christus praeter â—a bona quae suis laboribus peperit nobis meruâ—t etiam sibi corporis gloriam nominis exaltationem Bellar. l. 5. de Chro. cap. 9. We must receiue this gift and make our best benefit of it We must giue our selues to him who gaue himselfe for vs. Seeing Christ hath giuen himselfe there neede no other satisfaction for sinne Christ redeemed his church from the captiuitie of sinne â—wo waies How so short a suffering could redeeme from infinite euills Mortem re non tempore infinitam tolleravit Christus Before this redemption we were boÌ„dslaues vnder sinne death 2. Pet. 2.19 Ioh. 8.34 Sinne resembleth a tyrant many waies Rom. 5.21 Miserable is their estate who aâ—e out of Christ because they haue no part in this redemption Deale with sin as with a tyrant The Sonne hauing set vs free great is our freedome Bellarm. lib. 4. de poenit cap. 2. Concil Trid. sess 6 c. 14. Heb. 9.12 26 Christs satisfaction is not partiall but freeth vs from all iniquitie both guilt and punishment Matth. 18. Isa. 52.3 Mors piorum est medicinalis non poenalis He hath well deserued al our loue who hath paied all our debt Beware of sin which bringeth back the former bondage Full consolation to the godly from the former doctrine Christ purgeth his people two waies Hebr. 9.14 Redemption sanctification are inseparable companions 1. Cor. 1.31 Exod. 30.18 1. king 7.23 1. Ioh. 5.6 There must needs be much vncleannesse where is neede of continuall clensing Philip. 3.12 Sinne is neuer pardoned but where it is purged Rom. 6.2 Ioh. 13. Meanes of our purging to be vsed Ezek. 36. Psal. 51. 1. Thess. 4.4 2. Cor. 7.1 Malac. 3.2 Zach. 13.1 Motiues to vse carefully the former meanes Luk. 1.71 Iun. in Exod. 19.5 Deut. 7. The Church is Gods peculiar sundrie waies Cant. 6.7 Numâ— 23.9 Eph. 3.15 Ferendo non feriendo Qui in ChristuÌ„ credunt linguis loquuntur novis Bern. de ascen dom Ier. 2 3. Many consolations to Gods people from the former doctrine Psal. 105.14 We must liue vnto the Lord whose we are 1. Pet. 2 9.1â— Deut. â—4 1 â— Deut. 7. Loue the Saints because they are Gods peculiar Phil 4.18 19. Zach. 2.3 cap. 3.8 The worker must be good before the worke can be so August epist. 120. Honorato Rom. 3.10 A good worker cannot but bring forth good works Ioh. 15.1 Heb. 9.14 1. Ioh. 1.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What vertues must attend zeale to guide it aright Act. 19. How necessarie zeale is to a good worke Psal. 119.136.158 Ier. 9.2 Ezek. 9.4 Nehem. 23.22 Numb 25. Ioh. 2.14.17 The effects of zeale about the effecting of good things Rom. 12.12 Act. 20.24 Philip. 2.17 Rom. 9. Sundrie sorts of men bewray the want of zeale Act 23.12 see cap. 1.9 â— Tim. 3.16 All proofes reproofes must be fetched froÌ„ the Scriptures The word must be so handled as the authoritie of it be preserued Reas. 1. Cor. 14.25 Isa. 6.6 Matth. 7. Prov. 17.27 Act. 26. A grieuous sin to despise Gods ministers Râ—asâ—â—s 2. Cor. 3.9 Rev. 6.2 Rev. 1.20 Exod. 16.7
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
in the faith are coupled together so inseparably as that they stand and fall together who seeth not hence how this one grace setteth vs forward in the whole practise of godlinesse Thirdly this waiting is a notable meanes of holding out and constant perseuerance in all weldoing vnto the ende without which how often should we be discouraged and too willing to looke backe how could we suffer with Christ vnlesse we had hope to raigne with him Christianitie is a warfare wherein it is no matter of ease to hold our ground and our crowne that none take it from vs Now the speciall meanes to hold vs on in the contending for the faith is to wait for the comming of Iesus Christ Reu. 3.11 Behold I come shortly hold fast that thou hast It is a worke of many labours much sweate and no lesse difficultie and here the sluggish flesh would contentedly thrust the hand into the bosome but here is a speciall meanes to renue our strength in working righteousnesse 1. Ioh. 2.28 little children abide in him that when he shall appeare we may be bolde and not ashamed at his comming Many temptations will come in our way the buriall of the father the tending of the farme the marriage of a wife the care of the family the bidding of friends farwell many will be the occasions of looking backe and plucking backe the hand from this spirituall plough now what better way to continue with Christ in temptation then that which himselfe deuised namely to remember that he hath appointed a kingdome for such that they shall eate and drinke at his table and iudge the tribes of Israel Many are the reproaches losses crosses vniust sentences and iudgements which will meete men in this profession and it is no newe thing to be hated of all men for Christs sake nowe what better ground of patience then that the comming of the Lord draweth neere doe then as Christ himselfe did commend all to him that iudgeth righteously Doe as the Saints haue euer done appeale from the vniust sentences of men and looke vp to this appearing of the mightie God our Sauiour whose tribunall and iudgement shall reuerse all vniust and partiall sentences whether publike or priuate so did Iob so did Dauid so did Iohn Huffe and Ierome of Prage and assure thy selfe that the Iudge of all the earth will iudge righteously Gen. 18.25 Quest. But what is there in this appearance of Christ which maketh the expectation of it of such efficacie both to set vs in and stirre vp our cheerefulnesse as also continue vs in this Christian course Ans. The godly knowe that Christ commeth not emptie handed but his reward is with him and this recompense of reward worketh cheerefulnesse encreaseth courage and addeth diligence to euerie good worke Quest. But doe the godly worke mercinarily Answ. No for their offerings are freewill offrings neither doe they looke principally at the â—eward for there be two things in their eie betweene their worke and this wage 1. Gods glorie whome they loue for himselfe 2. the discharge of their owne dutie and then they knowe that their labour is not in vaine in the Lord. The which as the Scripture propoundeth as a pricke vnto pietie so in this last place is it lawfull and meete to cast the eie vpon it That place 2. Tim. 2.6 importeth that the husbandman in his labour may look what is likely to be the fruit of his labour aforehand he that careth careth in hope and he that thresheth looketh to be partaker of his hope and he that dresseth the figtree may looke to eate of the fruit saith Salomon The same thing also teacheth the Apostle when he compareth all our workes of mercie to a sowing and draweth vs to cast the eie of our mindes vpon our haruest that as we would wish that to be either more sparing or more liberall so to disperse our seede And herein the holy Ghost fauoreth our infirmitie who well knowing how foreceable the expectation of gaine in earthly things is to hold men in labours and trauels giueth vs leaue in heauenly things to doe the like Vse Whosoeuer then is an negligent meditator of this appearing of Christ strippeth himselfe of a speciall proppe both of his faith and the liuely fruits of it in want of which helpe the best would goe but faintly forward If Moses himselfe was enabled to suffer reproach with Gods people because he looked for the recompence of reward and if Dauid had fainted vnlesse he had hoped to see the goodnesse of the Lord in the land of the liuing what should we weakelings expect other then to fall downe right neuer to rise againe without such a stay as whereby these worthies supported themselues Let no man say we are Christians and strong and should serue God for himselfe so say I and yet so were these much more and so were the beleeuers to whom the Apostle writ neuerthelesse it had not beene safe for them to haue refused so mercifull an incitement as is the hope of the recompence of reward Doctr. 3. It may be hence also noted when is the time that the glorie of Iesus Christ shall shine out in full brightnesse namely the time of this his second appearing for then he shall sit vpon the throne of his glory and then shall we see the Sonne of man comming in the clouds with power and great glorie for he shall be glorious both in his owne person as before we heard as also in his whole administration of iustice against the wicked vpon whome he shall get himselfe a greater name then he did vpon Pharaoh and his host or all the wicked Princes and people that euer liued who for the glorie which shall shine about him shall call for the hills to couer them and the mountaines to oppresse them He shall bee glorious also to his Saints when they shall behold him that was betrayed spitted on condemned crucified betweene two theeues dead and buried to be so exceeding aduanced aboue men and angels and aboue all that can euer enter into their hearts Finally he shall be glorious yea merueilous in his Saints who when Christ their life shall appeare shal also appeare with him in glorie it shall be merueilous to them who a little before were so afflicted abused contemned and persecuted to see themselues so suddenly to attaine that fulnesse of glorie which their eie neuer sawe before nor their hearts could before euer conceiue to see their soules cloathed with such righteousnesse as God himselfe delighteth in and their vile bodies changed arrayed with immortalitie and made like the glorious bodie of Iesus Christ. Vse 1. Let none be troubled that his first comming was in meeknes basenesse passion for the Apostle Peter obserued that it was meete that his glorie should follow his suffering so Luk. 24.28 Ought not Christ to suffer and then enter into his glorie and is not this