the gates of hell here is Sanballat and Tobiah Simon Magus and Amaziah here are false Christs false Apostles Heretikes Tyrants all standing against Christ and making warre against his bodie In all which regards if Salomon in the daies of peace without all opposition hauing an hundreth and three and fiftie thousand and sixe hundred workmen cannot vnder seauen yeares finish the materiall Temple how hardly thinke we must this spirituall house standing of liuing stones goe vp how slowly is it reared hauing more enemies and those no weake ones then Salomon had workmen euen as many as there be naturall men in the earth vnmortified lusts in men or deuils in hell all of them with all their power resisting the proceedings of the Church and Gospel Vse 1. This doctrine lets vs see what great things God hath done for such a people as among whom he hath planted hâ—s ordinances many strong holds and oppositions hath he brought down many enemies hath he subdued many engins of Satan and his instruments hath he broken before he could settle his glorie and cause it to dwell among his people For as it was at the first breaking out of this light to the world by Christs owne preaching neuer was the world on such a fire neuer was any age so fruitfull in tyrannie and heresie so hath it beene proportionally euer since in the seuerall parts of the world where this grace hath appeared Witnesse in these parts of Europe the stirres and tumults in all the countries against the light restored by Luther witnes also the fires and flames consuming the bodies of Gods seruants in our own countrie in and since the daies of King Henrie the 8. of worthy memorie that had it not bin the truth of God it could neuer haue come to this where we see it for which mercie all the land should be mooued to much thankfulnes Vse 2. Let euery man hence be mooued to helpe forward and lend a hand to the beautifying and perfecting of this spouse of Christ that as it were by many hands this difficult worke may become the lighter Among the Iewes euery man brought somewhat to the Tabernacle and so it was reared some more some lesse but euery man something so let the Magistrate bring his authoritie and countenance the Minister pure doctrine and holy life to the building of the Church the rich their riches to the honour of God the poore good affections and all heartie praiers that we may once see Sion in her perfect beautie Thus euen very meane men shall be honoured so highly as they shall become assistants to the Ruler of the whole earth as some so vnderstand the place of Iehoshuah and Zerubbabel Vse 3. A ground of moderation to beare so farre as good conscience and a mans calling wil permit the imperfections of any Church and in the wants of it carrie our selues as peaceably as may make to the honour of the God of peace and the manifestation of our selues the sonnes of peace as well knowing 1. that it is not to be expected of any Church militant vpon earth to be vnblemished which is a prerogatiue of Christs glorious bodie in heauen 2. by peace small things thriue and arise to their greatnes euen smoaking flaxe cherished groweth to a flame 3. that contention and division hindreth and ouerturneth those good things which haue gone forward but slowly when they went fastest Yet so as according to the extent of our callings we ayme and labour for the pure and perfect estate of the Church For it was a wicked speach condemned by the Prophet to say It is not yet time to build vp the house of the Lord therefore content our selues to dwell in seiled houses and sleepe in sound skins although the Lords house lie wast And hereupon that the Church afore time hath a long time beene wanting in many things tending to the perfection of it to ground a perpetuall imperfection is a peece of Satans sophistrie and argueth the want of that most dutifull affection of children toward such a mother pleading rather for her blackenes then beautie and not reioysing to see this spouse bedecked with all her ornaments The second point in this first dutie of Titus is gathered out of the word translated to redresse but properly signifieth a continuall and instant straightning of things which grow crooked in the Church Whence we learne that there is a continuall bending and inclining of good ordinances in the Church euen in their best estate After that sinne got once into Paradise and tooke the hold of our first parents innocent hearts not the best ordinances that euer the Lord instituted could so fence themselues as to keepe it from them how soone after had all flesh corrupted their waies how were his lawes ingrauen in the tables of mens hearts so forgotten as he must be forced to write them in tables of stone after that how was that law written by his owne fingers generally corrupted and violated as appeareth by Christs reformation of them how his own politie was violenced of Priest and people all the Prophets as with one voice and mouth complaine how al the ordinances of the new Testament were soone ouerturned and by degrees cleane shaken out of the Church by the rising and grouth of Antichrist who euen in the Apostles daies began to worke appeareth in the historie of the Church Hereunto adde the readines of the malicious man to sowe tares the vnwillingnes of the flesh to endure the Lords yoke the busines and curiositie of mans wit and fleshly wisedome which will be adding detracting or deprauing his institutions by a restles turkising of them the state of the Church militant now here now there exercised with continuall vicissitudes and changes as of day and night so of prosperitie and aduersitie according as God giues Kings ouer it either in mercie or wrath protectors or persecutors all these plainely prooue that which is not obscurely implyed that the best things in their best estate are on the bending hand and inclining vnto corruption Vse 1. This point letteth vs see our imperfection in this world and that all our perfection standeth in two things 1. in sight of imperfection 2. in strife vnto perfection For that the Church cannot be perfect is manifest in the continuall declinings of vs that are the members Which should make vs ashamed when we see our turnings backe daily reproouing vs. The Lord if his pleasure had beene such might haue as perfectly beautified and stablished his Church in earth as euer it shall be in heauen but he seeth it fitter for vs to be brought to an humble walking before him in sence of our infirmitie as also daily to repaire vnto him who is both the author and finisher of our faith that he would be pleased to laie as the first so the last stone of this his building that the whole praise of it may be his Vse 2. They may
sense of much loue in forgiuing many sinnes doth greatly constraine and enforce double thankefulnesse all which I haue spoken that no man be discouraged otherwise then to lead him through his course with constant humilitie for his estate past if for the present he finde a change but rather breake forth into the magnifying of that maruelous power of God and that free grace of his who is the moouer and perfecter of our whole saluation The 2. point in this description of the person of Titus is the title of relation my sonne according to the common faith that is my son not whom I haue begotten according to the flesh but to the faith namely both to the gift of faith for Paul was his spirituall father by whose meanes and ministerie he was conuerted as also to the doctrine of faith not to beleeue and professe it onely but also become a teacher of it Which doctrine is called the common faith 1. because the matter of it is common to Paul Titus and all the elect 2. the manner of propounding it in which they did mutually consent is common to all beleeuers 3. in regard of the common obiect which is Christ and all his merits which belong to all the faithfull 4. in respect of the common profession of it it beeing the badge of euery Christian. 5. of the common ende of it which is saluation the ende of euerie beleeuers faith Out of this title note two lessons 1. That Ministers ought to be spirituall fathers to beget children to God 2. That faith is one and the same in all the elect Doctr. 1. That Ministers are spirituall Fathers to beget children to God appeareth in that the Hebrew phrase not onely stileth them by the name of fathers 1. who indeed are so properly by the way of blood naturall generation 2. neither onely those who are in a right descending line though neuer so far off 3. neither onely those who adopt others into the roome and place of children 4. but those also that are in the roome of fathers either generally as all superiors in age place or gifts or more specially such as by whose counsell wisedome tendernes and care we are directed as by fathers who in these offices and not in themselues for sometimes they be inferiours otherwise become fathers vnto vs. Thus was Ioseph an inferiour called a father of Pharaoh that iâ— a counseller Iob for his tendernes and care called a father of the poore Schollers of the Prophets called sonnes of the Prophets Elisha saith of Eliah my father my father and Iubal was the father of all that plaie on harpes But much more properly is the Minister called the father of such as he conuerteth vnto the faith because they beget men vnto God as Paul did Onesimus in his bonds in which regeneration the seede is that heauenly grace whereby a diuine nature is framed the instrument by which it is conueied is the word of God in the Ministerie of it The mother of these children of God is the Church which conceiueth them in her wombe which trauelleth of them and bringeth them into this spirituall world which bringeth them vp in her bosom and nourisheth them at her brests first with the milke of the two Testaments and after with stronger meate till they be strong men in Christ. Obiect Matth. 23.9 Call no man father in earth and God is the onely father of spirits Hebr. 12.9 Ans. The place doth not simply and absolutely forbid the calling of any man father for then had the Apostle sinned in calling himselfe the father of the Corinths and Timothie and Titus his sonnes yea the Lord himselfe goeth before vs in example in giuing this title not onely to the fathers of our bodies but all superiors besides in the first commandement But the scope of that place is 1. to condemne the ambitious seeking and boasting in the titles of father doctor c. 2. to teach that no man should depend vpon any other as the principall efficient cause of his birth either naturall or spirituall for God is properly the father of vs all not according to our spirituall birth onely but euen our naturall also for he formeth in the wombe he bringeth out of the wombe and in him we liue and mooue and haue our beeing and what Ministers or fathers of our bodies act herein they doe it as instruments by whom the Lord worketh True it is that the Lord hideth his worke by instituting such meanes as haue in them some shew of inherent power to produce such effects and for their further reuerence ascribeth to these instruments his owne work and his proper titles of fathers sauiours yet is no man for this to ascribe the principall power of begetting him whether in the flesh oâ— in the faith to any man otherwise then as a subordinate meanes vnder God that the whole praise of the worke and of our life naturall and spirituall may be ascribed vnto the God of life and the spirits of all flesh Thus we see how Ministers are fathers and so to be accounted Vse 1. No man can be saued in an ordinarie and visible Church where the Ministerie of the word is setled but by a second begetting and birth for that which is borne of flesh is flesh and therefore he must haue another father besides the father of his bodie for no spirituall father in earth none in heauen euery child borne into the world hath a father although many sonnes of the earth know not their father examine thy heart am I born into the Church who was my father and here what a number of the sonnes of the earth earthly and base minded men and women professing themselues to be the sonnes and daughters of God know neither father nor mother besides those of their bodies and conceiue no more of this heauenly birth then Nicodemus who although Christ himselfe taught the doctrine of regeneration yet asked how could those things be for what is that which is generally taken and rested in as the new birth and deceiueth the most men and women in the Church surely the repressing of wickednes of nature that it breake not out into excesse of riot and perhappes not the restraining only but the reforming of some grosse vice or vices which may be and generally are where is no renewing nor birth into the Church Iudas so liued as no man could say blacke was his eie but yet was a deuil out of which example we euidently see that euen the supernaturall decrease and restraint of vice in the reprobate is farre from the new birth of the elect Let him then that would not be deceiued in this waightie matter looke he be renewed that he be a new creature a new man compleat in all his parts for as the soule is whole in euery part of the bodie so is the beleeuer renewed in euery part that although there be no lust but may assaile him yet none shall dwell
into admiration to see the gifts giuen them knowing them to be vnlearned Act. 4.13 or else they were most fearce and bloodie enemies as Paul whom the Hebrewes could not beleeue that he was become a Preacher of that truth he had persecuted vntill the Lord gaue further testimonie of him Act. 9.26 3. The matter of this word is an euerlasting truth the Law an eternall rule of righteousnesse as ancient as God himselfe the Gospel an euerlasting Gospel Rev. 14.6 containing promises of eternall truth which shall haue their stabillitie after heauen and earth shall be no more besides such assured articles of faith concerning God in the three persons and the Church of God that if an Angel from heauen should come and teach another doctrine he must be accursed Moreouer such diuine prophecies and predictions together with the exact accomplishments although some hundreths yea thousands of yeares passed betweene as by this one part sufficient euidence may be gathered of the faithfulnesse and steadfastnes of the whole 4. The forme of it which is the conformitie of it with God himselfe maketh it appeare that if God be faithfull this his word must needs also be so in that it resembleth him in his omnipotencie for this power and arme of God neuer returneth in vaine but doth all the worke of it In his wisedome giuing most perfect and sure directions resoluing all doubtfull cases and making wise vnto saluation In his puritie and perfection beeing an vndefiled and perfect law In his omniscience it searcheth the heart discouereth the thoughts deuideth betweene the marrowe and bone Heb. 4.12 In his iudgement acquitting beleeuers to whom it is a sweete sauour of life to life condemning Infidels both here and much more at the last day Ioh. 13.48 In his truth and veritie as here and Coloss. 1.5 it is called the word of truth 5. The ends shew the certaintie and faithfulnes of it it beeing the onely meanes of regeneration 1. Pet. 1.21 of begetting faith Rom. 10. and consequently both of freeing men from hell and damnation and of assuring them of that freedome the onely word that can supplie sound and firme consolation yea setled and assured comfort vnto distressed consciences none of which ends could it euer attaine if it selfe were vnsound and vncertaine Now as it carrieth with it all these grounds so are there without it a nūber more wherby we may confirme the same truth as 1. It is the foundatiō of the church Eph. 2.20 against which if hell gates could euer preuaile the Church were vtterly sunke 2. Hereunto hath the Lord tyed his Church as to an infallible direction to the law and to the testimonie without which there is nothing but errour and wandring ye erre not knowing the Scriptures 3. This truth hath beene aboue all other oppugned by Satan Antichrist heretikes tyrants yet neuer a whit of it was euer diminished Salomons bookes may be lost but not these of the true Salomon Iesus Christ. That the Scriptures were burnt in the Temple and that Ezra composed a newe Scripture is to be reiected as a Iewish fable Ezra might put together parcells of Scripture scattered and compose them into bookes But where were Ezechiel Daniel Zacharie Hagge or what were they doing to suffer all the Scriptures to be lost in their times or where was the watchfull eie of God could it winke or nodde or not see or not preuent the perishing of his word vtterly from the Church 4. This word hath beene so certenly sealed in the hearts of the elect of all ages that where it once was harboured in truth it could neuer be shaken out by any kind of most exquisite torture and torment All which confirme the doctrine propounded most plentifully Obiect But some bookes of the canonicall Scriptures are perished Answ. Many indeede are reckoned but they were either not canonicall or the substance of them is still contained in the canonicall Obiect But if God himselfe had written the whole Scripture as he did the law and had deliuered it to men as he did the tables to Moses then had there beene no doubt of the certaintie of it but it was written by men Ans. Yet is it as certaine as if God had immediately writ it with his owne finger for holy men spake and writ as they were mooued by the holy Ghost not as men but Gods instruments guided by extraordinarie immediate and infallible assistance of the spirit Obiect In 1. Cor. 7.12 Paul saith I speake not the Lord. Ans. The plaine sense in one word is I giue counsell in this case of mariage by collection out of the word of which the word hath not deliuered any expresse lawe and no more can be gathered of it Vse This doctrine is of speciall vse both vnto teachers and hearers vnto teachers it affoardeth a twofold instruction 1. if it be so faithfull a word to hold it fast 2. to hold themselues fast vnto it For the former the teacher must looke that he lay such hold on it as he neuer suffer it to be wrested from him no danger no fauour no power no subtiltie may force him to vnfasten his hold much lesse goe backe and recoile from it or play fast and loose with it or so carrie it as one that would swim betweene two waters but carie it and hold it out as faithfully and constantly as becommeth such a faithfull word Ieremie on this ground that he had a sure word after he had beene smitten and stocked he went not into corners nor behinde the wall to speake the will of him that sent him but as one that had laid faster hold on it in tearmes of defiance and personall application to the stoutest and proudest of them he vttereth with much boldnesse and plainnesse what he had in commission The like we read of Amos against Amaziah The like of the Apostles thorough the Acts and their Epistles and all vpon this ground that the Lord sent them with a faithfull word And if reasons will perswade to this dutie we haue not a fewe For 1. what sound comfort can any Minister finde in life or in death but in beeing found faithfull where was Pauls reioycing towards his death but that he had fought a good fight and had kept the faith 2. This faithfull word was not easily purchased vnto vs but by the blood of many a faithfull man both of Pastors and people shed in our owne and other countries and should the preachers of it esteeme lightly of so precious and so dear a purchase 3. If the Pastor depart or be driuē frō the faithfull word how can his people hold it he is guiltie of all their Apostacie from the faith Let the Pastor receiue such a blowe the sheepe cannot but be smitten 4. Looke on the danger and Gods righteous iudgement on such teachers as esteeme of mens words and writings aboue that is meet in the meane time not embracing this word in the loue of their
of Scripture ioyneth these two together What ones were the false Prophets and false teachers which should bring in damnable heresies but such as should liue in the lust of vncleannes and liue as bruit beasts led with sensualitie and what manner of persons were they that like Iannes and Iambres should resist the truth but men of corrupt mindes wholly giuen vp to liue in their lusts and not so onely but reprobate concerning the faith such as depraued the doctrine of faith and the pure veritie of God to their owne lewd affections And if we looke vpon particular persons was not this the reason why Elimas resisted Paul and Barnabas and sought to turne away Sergius Paulus the deputie from the faith because he was full of vnrighteousnesse and therefore he could not cease to peruert the straight waies of God And why did not Diotrephes receiue the Apostles and their doctrine professing himselfe a Minister among them Iohn giues the reason because he loued preheminence which neither they nor their doctrine could affoard him Vse 1. Neuer make any Minister the rule of truth seeing error in life from which none is exempted may breed error in Doctrine but reade with diligence the holy Scriptures whereby thou maist be able to discerne after triall betweene truth and falshood and accept it for it selfe 2. Meruaile not much if thou seest many Ministers resist the truth for many in all ages are disobedient and no meane ones that hate to be instructed themselues contradict the truth and in stead of building hinder the building of the Church as Sanballat and Tobiah the walles of Ierusalem yea one Ieremie had Pashur and all the Preists against him Christ himselfe had Annas Caiphas Scribes Pharises people and all against him and who were they but such as neither entred themselues into the kingdome of heauen nor would suffer others nay rather marke the point that is resisted whether it fight against any of their lusts thou mightest haue seene 400. Prophets against one Micha thou mightest haue seene in Queene Maries time all the Preists and Clergie that durst be seene resisting and ouerthrowing all the foundation of religion and condemning to death and executing whosoeuer durst mute against theÌ„ there is a Synagogue of Satan as well as a Church of God and consequently many Ministers of Sathan as well as Ministers of Christ. 3. Whoâ—â—euer would know and be preserued in the truth must learne to yeeld obedience vnto it for this is a speciall meanes Ioh. 7.17 If any man will do his will he shall know of my doctrine whether it be of God or I speake of my selfe Vaine talkars Doct. Preachers who themselues are disobedient vnto the word for most part become in their Ministerie no better then vaine talkars 1. In regard of themselues beeing vaine glorious persons affect applause rather then godly edifying which is a most vaine thing 2. In respect of their labour which is all in vaine neuer attaining the end and right scope of the preaching of the Gospel vnto saluation for he that soweth vanitie what else can he looke to reape 3. In regard of the hearers who also spend their paines in vaine they heare a great noise and pompe of words and a glorious shew of humane wisedome which may rap the simple into admiration but they are left without reformation their eare is perhaps a little tickled but their hearts remaine vntouched neither are their soules soundly instructed nor fed with knowledge but they go away as wise as they came These Paul calleth vain talkars and vain ianglers 1. Tim 1.6 and againe profane and vaine bablers and that iustly 1. Because their puft discourses proceed from the profanes of their hearts 2. They are as strange fire from the Lords Altar opposed to that which the Lord hath sanctified to the saluation of his people 3. They are so farre from the edifying of the Church that they cause men to encrease vnto more vngodlynes and profanes Vse 1 Note the difference betweene these and godly Pastors which are according to Gods heart these feed Gods people with wisedome and vnderstanding the other with vanitie and winde these as they haue their gifts and calling from God so they speake euery word from him and for him the other like the Deuils cooks are euer blending with the truth that it may neuer be purely tasted and like vntrustie solliciters speake one word for God and two for themselues these bring meate in their mouthes which though it be course and serued in great simplicitie like Daniels dyet which was but water and pulse yet because it is Gods allowance it goeth with a blessing which maketh the children of god thriue by it the other serue vp more curiously cooked dishes with greater state and ostentation of humane learning and eloquence but for want of nourishable meat in all this varietie the soules of Gods people are kept thinne and leane and rise and depart such banquets without any great saturitie Now if any would shewe himselfe a true Pastor sent from God let him ayme at these two things 1. Gods glorie not his owne for to seek himselfe is a note of a false teacher see Ioh. 7.18 2. the raising of the Church vnto heauen and not himselfe in earth Rom. 10.1 his hearts desire must be that Israel may be saued he must desire to fal so that his people may be raised to heauen Rom. 9.3 2. Note hence a difference betweene the Apostles iudgement and the iudgements of many inconsiderate men Men account such preachers vaine talkers that apply the word home to euerie wholesome vse and the more dexteritie a man hath in this excellent gift the more liable is he to this imputation whereas indeed here we are taught an other lesson that those whose doctrine vanisheth away without building on the foundation such as come preparedly to the word those are vaine talkers and their teaching is a froathie teaching but if true doctrine be wholesomly applyed and haue quicknes and life in it wo be to that man that saith not This is the finger of God and that God is in you indeede 1. Cor. 14.25 3. Marke hence what kind of Ministers the Apostle would haue put to silence not onely such as are open enemies to the truth or broachers of lyes but such as are disguisers of the word froathie teachers such as seeke out vaine things for the people Paul would haue lookt to these betime and would were he liuing stoppe the mouthes of such he knewe that the Church might better spare a 1000. of these then one godly and faithfull Pastor and were this canon put in vre for one silenced Minister we should haue one hundreth Deceiuers of minds By metonimie of the subiect the heart is put for the mind the auncient according to the Scriptures seating the minde therein for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth the inwards about the heart and further by Synecdoche the
thereby signifying Gods protection and safety and so fed the people with peace and pleasing things when the Lord had not spoken peace and all this only to feed their couetousnes Which plowe of their owne that it might goe forward they would slaie soules which should haue liued and giue life to soules that should not liue make the righteous sad and strengthen the hands of the wicked ver 22. Such Merchants the Apostle Peter speaketh of who through couetousnesse with fained words would adulterate pure doctrine and make merchandise of men buying and selling soules for gaine as beasts in markets By which note the true Apostles would be discerned from the false we are not such as make merchandise of the word of God that is such as by fraud and base arts plaie the hucksters to enhanse the price and amplifie our own gaine and Phil. 3.18.19 speaking of false Apostles whose bellie is their God who minde earthly things but our conuersation is in heauen And whence can such floods of errors as daily discouer themselues flow so fast but from such a corrupt head as this is When Balaams eye is vpon Balaaks gold it must needs be blinded and when couetousnesse is become the conscience of men no marueile if they dare speake write attempt any thing if it will helpe them forward to their expected wages It is no meruaile that a gracelesse pompous teacher such as glorieth in the flesh that can put himselfe out farre further and more boldly by the shadow then an holy Christian man that hath the substance for he hath a sensible spurre within him not the glorie of God good of Gods people or puritie of religion but himselfe his bellie his backe his owne glorie which before they shall giue way or faile let the Church sinke or swim let errors and corruptions as a deluge flowe into the Church so he may rise by them he will be so farre from preuenting and refuting them as he can straine his wits to patronage and defend them yea Church and common wealth shall fall too if by it a priuately minded man can rise Further see we not the tyrannie of this sinne which hath forced so many to turne the tippet from that they haue commendably vndertaken in their former daies yea and in not a fewe who hauing missed of their expected promotion haue resolued to become Papists and traytors thrusting themselues for preferment into most desperate and ineuitable mischeifes Vse But here aboue all seducers the Church of Rome and teachers of it lie most directly vnder this Apostolicall obseruation who not seruing the Lord Iesus but their owne bellies whatsoeuer they teach is such stuffe as they ought not for filthy lucres sake their whole religion is compacted and contriued for gaine yea and whereas it was neuer heard of that any seducers made gaine of any but the liuing Popish teachers aboue all impostors not onely exact gaine of the liuing by pardons masses confessions offrings pilgrimages worshipping of Saints indulgences and which is worse making but a mony matter of the greatest and most barbarous sinnes of witchcraft periury murther euen of father mother wife childe infant in the wombe incest Sodomie bestiallitie in none of which I belie them but euen the dead escape them not but paie large tributes by meanes of the deuise of their purgatorie In one word the best of their religion is a mistery of iniquitie And would to God this sinne were confined in the Popish Clergie 2. Let all the Ministers of Christ learne 1. to want and abound and be contented in all estates 2. thinke it their riches if they can inrich the Church with spirituall graces 3. Consider their callings to draw men from earth to heauen and their titles of starres which are fixed in heauen eyes which cannot looke vpward and downward at once and imitate the eye the sight of which because it is hindred by a little mote of earth it feares nothing more then earth or dust and is quick to shut it selfe against it Ver. 12. One of themselues euen their owne Prophet said The Cretians are alwaies lyers euill beasts slowe bellies 13. This witnesse is true wherefore reprooue them sharpely that they may be sound in the faith The scope of the Apostle beeing not onely to prouoke Titus to diligence in his owne dutie but to a faithfull care in the choise of the Ministers and hauing drawne one argument to this purpose from the multitude of false teachers Now he taketh another as effectuall as the former from the disposition of the people of Creta who were naturally of an euill disposition most readie to be carried away yea euen to offer themselues to any delusion And that it might appeare so to be he describeth their manners 1. by enumeration of the vices to which they were naturally addicted 1. lyars 2. euill beasts 3. slowe bellies 2. enlargeth it by the circumstance of time alwaies But least the Cretians should challenge him either of vntruth or of hatred and vncharitable dealing with them most wisely to avoide all their envie against his person which would hinder them from brooking his doctrine he vseth a preface wherein he sheweth that he speaketh nothing of his owne but that which hath beene before testified of them and against them and that by such a one as is aboue all their exception euen one of themselues euen their owne Prophet borne brought vp and living amongst them who therefore vpon knowledge and good intelligence writ vnpartially the truth of them in that his Hexameter The which beeing repeated first he subcribeth vnto the truth of it This witnesse is true and secondly groundeth an exhortation to Titus that therefore he should reprooue thē sharpely to the ende that they might be sound in the faith These two verses then contain three parts to be in their order handled 1. The preface to this testimonie 2. The testimonie it selfe 3. The Apostles subscription vnto it and illation from it But before we come to the parts two things in the whole are to be noted First the plainnes of the Apostle with these Cretians he chargeth them verie deepely that a man would thinke he were become their enemie or spake of malice and bitternes to slander them and yet he performeth a maine dutie of loue vnto them The holy men laid not their loue aside in their sharpest reprehensions Isai charged the Iewes that their faithfull citie was become an harlot that the people were become murtherers their Princes rebellious and all of them the enemies of God of whom he would be eased and avenged but what was Isay now their enemie see cap. 24.16 how pitifully affected he was toward them and his sorrow for them was such as euen brought him into a consumption my leanenes my leanenes wo is me for the trangressors haue sore offended Ieremie telleth them cap. 3.13 that they were rebellious against God and that they scattered their wayes to strange gods
ΑÏχην απαντων και τελοσ ποιει θεον A COMMENTARIE VPON THE EPISTLE of S. PAUL written to TITVS Preached in Cambridge by THOMAS TAYLOR and now published for the further vse of the Church of God With three short Tables in the end for the easier finding of 1. Doctrines 2. Obseruations 3. Questions contained in the same Eph. 4.7 Vnto euery one of vs is gi 〈…〉 â—â—cording to tâ—â— measure of the gift of Christ. Printed for L. GREENE 1612. TO THE RIGHT HONOVRABLE ROBERT LORD RICH Baron of Leez Grace and peace from the Father Prince and Spirit of peace Amen RIght Honourable worthy is that saying of Salomon Cant. 2.2 Like as the lillie among the thornes so is my loue among the daughters By the lillie is meant the Church and the true members of it so called 1. Because they are planted by the good husbandman in the feild of the Church watred with the dewes of heauen hedged and preserued by his continuall care 2. They are beautifull for Salomon in all his royaltie is not clothed like one of the lillies of this feild who are couered with the roabe of Christs righteousnesse who is the true Salomon 3. They are fragrant for their smell The smell of their garments that is the graces of God which decke and adorne their soules as a costly and comely garment doth the bodie are like the smell of Lebanon which in the spring by reason of the Cedars and other sweet trees gaue a most sweet sent euen so these graces in Gods children smell sweete that is are in much acceptation and delightfull to God and good men By thornes are meant wicked men hypocrites heretikes tyrants open and flagitious sinners scandalous in doctrine and life so called 1. because although the earth be a naturall mother to them as a stepmother to the lillies yet Satan the malicious man busieth himselfe in the incessant sowing and setting of them 2. They would for euer choake and keepe vnder the lillie if the hand of God were not euer with it to preserue it 3. They are dangerous to meddle withall except a man be well fenced hardly can a man carrie coales in his skirt and not be scorcht and as hardly runne into wicked companie and not be hurt So is my loue the faithfull spouse of Christ is his loue So called because 1. he maketh her louely 2. accounteth her so 3. worketh a reciprocall loue in her heart towards him 4. desireth mutuall coniunction with her and effecteth it 5. his loue beeing liberall he giueth her himselfe and with himselfe all things which pertaine to life and godlinesse euen grace here and glorie hereafter Among the daughters not virgins as Cap. 1.2 who make vp this loue of Christ but all other assemblies in the world which professe themselues daughters by challenging the Catholike Church for their mother and yet indeed cleaue vnto it but in outward profession onley From this place I gather two conclusions First what is the estate of the Church in respect of it selfe it beeing as a lillie among thornes Secondly what it is in respect of God so is his loue among the daughters The former sheweth that the condition of the purest Church vpon earth is to be beset with dangerous and noysome thornes hurtfull and gracelesse men who prick and annoie the lillies in their goods names liberties and liues For when there were but two persons borne in the world one was a lillie and the other a thorne which trod downe the lillie Cain drew his brother into the feild and slue him Afterwards when one would haue thought that all the thornes had bin destroied by the flood brought vpon the world to this purpose yet was there a Cham left of whome quickely sprowted that cursed race of the Cananites who were euer pricks in the sides and thornes in the eyes of Gods people It is no newe thing for Iacob to be ouertopped by an Esau nor for Ioseph to be pricked and molested both at home and abroad neither his fathers house nor his fathers eye can safegard him Nay the fairest lillie that euer saw the sunne was most beset with thornes that euer was all his innocencie wisedome meeknesse puritie and loue could not keepe them off him but they pricked him to the heart and wounded him to the death euen the shamefull and ignominious death of the crosse How was this lillie beset with thornes in Egypt in the wildernesse in Babylon in Iudea when Christ sent his Disciples out as sheepe among wolues how in the tenne persecutions how at this day and so shall it be till the great day in which all the thornes shall be cast into the fire And no wonder thornes do but their nature which are good for nothing but to pricke and to burne It standeth therefore the lillies in hand to be so much the more carefull to fence themselues against their molestation And this shall they doe by obseruing these fowre rules 1. Because the thornes hinder the rooting of the lillies these must double their diligence in the rooting of themselues in the grounds of true religion for this yeeldeth hope of rising stablishing and continuance in the faith 2. Because thornes seeke to keepe the sunne from the lillies and hinder the comfortable heat and light of the word from them these must so much the more carefully frequent the places where the light of wholesome pure and comfortable doctrine doth more brightly displaie it selfe 3. Because thornes seeke to pricke the lillies in their names and profession these must more circumspectly fence themselues with innocencie and godly conuersation and in nothing in no part lie open vnto them 4. Because the lillie is a weake plant to defend it selfe from the stiffnesse of the thorne it must fortifie it selfe partly with comfort in the presence care and loue of God the husbandman who is euer in his feild and partly with the prayer of faith that he would be pleased still to looke vnto it to raise vp Pastors and teachers according to his owne heart to water cherish and preserue it especially in these last daies wherein the feild is ouergrowne with scandalls Apostacies trials and reproches wherewith the lillies are daily scratched torne and in great ieopardie The second conclusion is that the Lord maketh a pretious account of euerie faithfull soule and preferreth it aboue the wicked so farre as a lillie is for the beautie sweetnes of it to be esteemed aboue all the thornes with which it can be beset And indeed beleeuers are the most precious of men the most noble persons of the earth descended of the blood of Christ neere vnto God and next attendants to the king of glorie advanced aboue all the rest by the speciall grace of free election of iustification of sanctification and adoption And who can denie seeing these are Gods peculiar an hallowed thing a chosen people the Lords first fruits his remnant called out of all nations and kinreds the sonnes and daughters of God
from them but as by the learned it is called an Abridgment of all Pauls Epistles so is it fraught with such varietie of precepts sitted to all sorts sexs ages and conditions of men as whatsoeuer he hath in all his Epistles more largely handled the same he seemeth to haue summarily reduced into this one wherein as in a mappe or modell he would deliuer his whole spirit stile and vnderstanding in the doctrine of saluation And which he would leaue to the Church as a manuall or compendious summe of all Christian religion to the end that Christians beeing hence instructed in the matter of faith and manners might he made not only wise to saluation but profitable and fit for the place which God hath in any of the societies of 1. Church 2. Common-wealth 3. Familie assigned them vnto For if in any hee enlarge the doctrine of mans miserie by sinne or magnifie the doctrine of the Gospel and mans diliuerance from sinne If in any he cleare the doctrine of free iustification of faith alone or enforce the doctrine of good workes the fruites of that faith If in any he largely propound either such duties as belong to publike persons as namely the Magistrates and Ministers or such offices as are fitted to the seuerall conditions of priuate men If in any he prouoke to the practise of Christian curtesie and kindnesse or else if neede require of Christian seueritie and sharpnesse surely in this Epistle he doth with such admirable plainnes and shortnesse all these as no other nor all the other shew him a more skillfull workeman then this doth But accounting it follie to paint a pearle I will rather now giue some tast and reason of that I haue done as also remooue some scruples which may otherwise perhappes be mooued against it Gold lyeth not vpon the face but in the bowells of the earth and the richer any minerall is the more industrious hath nature beene to laid it vp in the deepest vaines Euen so considering that the price of the wisedome of God cannot be found to which the purest gold of Ophir nor all pearles are to be compared we may not thinke that the Lord is so prodigall of it or carelesse as to leaue it abroad for euery stranger that passeth by to take vp with an idle hand or to trample vnder his wandring feete but that hee hath disposed it as men doe their treasures which they hide and locke in their surest coffers and that vnder their eye And were it not so needlesly should we be commanded to seeke for her as for siluer and search for her as for treasures vpon which condition only it is couenanted that we shall vnderstand the feare of the Lord and find the knowledge of God For howsoeuer we may not ascribe darkenesse and obscuritie vnto the Scriptures vnlesse we will say that the Lord hath spoken something which he would not haue vnderstood and also falsifie that of the Apostle who compareth the word of the Prophets which of all parts of the Scriptures are the darkest to a light shining in a darke place yet the wisedome of God would haue not all but some places more difficult to our darke vnderstanding not only for the dazeling of the eyes of the worst who neuer care to know or comprehend any of these mysteries but that the best also might 1. see their owne dulnesse of conceit in heauenly things so to keepe them low in their owne eyes as who cannot attaine such an high knowledge of themselues 2. be stirred vp to more diligent studie reading hearing meditation and prayer that by this continuall exercise in the word they may profit and proceed in the knowledge of God and in the vnderstanding of these mysteries which are admirable to the Angels themselues 3. make so much the more both of the word and the ministerie of it the Lord foresaw that the things that are easie we easily contemne and that things lightly come by are lightly set by That any part of this booke is clasped and sealed it is in regard of our naturall blindnesse who cannot behold the brightnes of the sunne of righteousnes shining in the Scriptures But that this naturall corruption might not raigne in the elect for their hurt the Lord Iesus hath left to his Church the gift of interpretation which is as the key to open this closet of God and hath stirred vp faithfull men from time to time endued by his spirit who in attentiue and diligent reading of the Scriptures by the helpe of 1. Arts as Grammer Rhetorike Logicke Philosophie c. 2. knowledge of the proprieties of words and phrases of the tongues wherein they were written 3. comparing of Scriptures with themselues antecedents with consequents obscure places with plainer and figuratiue speaches with more proper 4. soundnesse of iudgement in the agreement and analogie of faith 5. diligent obseruation of predictions with their accomplishments of types with their truth and of the historie of the Church which it selfe is a commentarie of Scripture haue beene themselues enabled to vnderstand as also partly by liuely voice in the Ministrie and partly by their learned monuments and writings to make the people of God vnderstand euen the darkest mysteries conteyned in them so farre as is necessarie for the saluation of beleeuers Whose labours and writings to contemne sauoreth of a proud Anabaptisticall spirit who while they complaine of so many commētaries despise the gifts of God who by his seruants he communicateth to his Church and so are iustly left of God in the ignorance of the Scriptures or else in the grosse and ridiculous peruerting of them Well said that noble Eunuch How can I vnderstand without an interpreter what was Moses but an interpreter of the law what were the Prophets but interpreters of Moses what was Christ but an interpreter of the Prophets what were the Apostles but interpreters of Christ what are all Pastors and teachers wherewith Christ hath euer furnished his Church since he ascended into heauen but interpreters of the Apostles Well knew the Sonne of God commanding it and his Apostles commending it how behoouefull it was for the edification of the Church by interpretation of the Scriptures to draw out both the true sence and the true vse of them which are the two proper parts of interpretation seeing so many things are to vs hard to vnderstand and things which for their sense are easiest cannot so easily of euerie one be applyed to their proper vse without this helpe This is that edifying gift which the Apostle so highly advanceth 1. Cor. 14.3 4. He that prophesieth speaketh vnto men to edifying to exhortation and to comfort and he that prophesieth edifieth the Church This is that which the auncient Fathers since the Apostles haue fruitfuly laboured in as appeareth by their learned Sermons preached written This is that which the faithfull Pastors in all ages especially of later daies since the cleare light of
2. More specially by grace of those who are adopted and renewed by grace and thus God is properly our father in heauen and no man is to be called father in earth Secondly when God is personally called father then it is to be taken for the first person and this title is giuen principally to the first person in Trinitie 1. because he is the Father of the second person the word by nature and by eternall generation 2. because he is Father to Christ in respect of his manhood not as to other men by nature or grace of adoption but by personall vnion the humane nature subsisting in the person of the word 3. because from both these followeth that by Adoption he becommeth the father of all the elect beeing members and making vp the bodie of Christ. And this is the respect wherein God is tearmed Father in this place both because it hath relation to the second person here nominated as also because in prayer we must repaire to God the Father in Christ our head and Mediator And our Lord Iesus Christ Christ is Lord in himselfe as God and Lord ouer all blessed for euer both in that he giueth essence and susteining to all things as also possesseth all things and ruleth euen the most powerfull and glorious of all creatures and is called Lord of the Angels much more ouer the Deuils themselues Againe he is our Lord 1. as Mediatour we beeing his inheritance giuen him of his Father 2. as a Redeemer purchasing vs beeing captiues and thralls to Satan 3. as a head of his Church quickning and gouerning the whole bodie of it whether militant or triumphant 4. in regard of his power and dominion for to him all power is committed in heauen and in earth who hath put all things vnder his feete in him we hold all things as in capite and to him we owe all homage and subiection in all obedience both actiue and passiue Quest. But how can Christ be a Lord seeing he is euery where called a seruant Ans. Christ considered in the office of Mediatourship is after a speciall manner a seruant of his Father and so his Father calleth him for my seruant Dauids sake and Behold my seruant because he faithfully serued him in the worke of redemption in that he was made man came into the world fulfilled the law prayed vnto his Father and was made obedient euen to the death yet all the while of his seruice he remained a Lord in himselfe and by his seruice became the Lord of his Church redeemed ones in a speciall manner Our Sauiour There is no other name giuen but this Obiect The Father and the holy Ghost saue also Answ. Although all outward workes of the Trinitie which make for our comfort and saluation are vndeuided as beeing one and coworking yet in performing them we must obserue an order among them the Father is the fountaine from whom the Sonne for whom as a meritorious cause the holy Ghost by whom we communicate of all blessings so all three saue but the Father by sending the Sonne the Sonne by paying the ransome the holy Ghost by applying it so all create redeeme sanctifie yet obseruing this order and manner of working when the workes are more personally attributed vnto them creation is ascribed to the Father not excluding the sonne and holy Ghost redemption to the Sonne and sanctification to the holy Ghost Which order is rather here to be obserued because our Apostle expresseth it in his prayer for these graces when he craueth them both from the Father and the Sonne not excluding the holy Ghost whereby we are taught how to direct our suits also namely that the Father by the Spirit through his Sonne our Lord Iesus Christ would enrich vs with grace and the fruits of it Obiect But there are other sauiours as Ioshua and other Iudges and Kings yea Prophets and Ministers are called sauiours Ans. 1. These all were men and as men saued But of Christ it is said Behold our God he shall saue vs. 2. Some of them as Iudges were typicall sauiours sauing 1. the bodies 2. of one people the Iewes 3. from temporall death and oppression but Christ saueth the bodies and soules of all beleeuing Iewes and Gentiles from hell and condemnation 3. Others as Prophets and Ministers are onely ministeriall and instrumentall sauiours not properly onely for sundrie causes the worke of the efficient is ascribed to the instrument whom the Lord vseth in publishing this saluation but Christ alone saueth by meriting and paying the price and bringing home to the heart this redemption Obiect But we haue yet sinne in vs and therefore are not saued from it Answ. We are saued euen for the present from the wrath and poyson of it in part for euer from the damnation of it so as the strength of it is gone This is the meaning of this salutation which beeing a prayer sheweth vs both of what kinde our salutations ought to be in which we would testifie our loue to whom we write namely to wish them the best blessings as also in what manner not sending formall salutations without feeling abstracting curtesie from conscience but they must proceede from a religious and reuerent affection of the heart for euery prayer ought to come from the heart and as hauing God himselfe a witnes of the truth of the spirit in such wishes as Rom. 1.9 and Phil. 1.8.9 Now the principall lessons in this prayer are two 1. That the free and euerlasting grace of God in Christ is the foundation of all blessings spirituall and temporall 2. Peace is the fruite of the grace and mercie of God Doctr. 1. The grace of God is the whole sufficiencie of his people the first middle and last cause of euery good thing conuaied vnto them or issuing from them not once did the Lord enforce this point vpon his owne people teaching them by things temporall their spirituall estate and condition Deut. 7.7 The Lord set his loue vpon you and chose you not because you were moe in number for you were the fewest but because he loued you cap. 9.4.6 Say not in thine heart because of my righteousnes the Lord hath giuen me this good land for thou art a stiffnecked people and were they not yet further off from meriting and procuring to themselues spirituall blessings and that heauenly Canaan and euerlasting rest prepared for the people of God and if we consider our condition before this grace be reueiled and shine vpon vs are not we in our blood when the Lord first couereth vs with his skirts and no eie but his pitieth vs he calleth vs with Adam out of our thickets when we runne from him and are hiding our selues then finding vs when we would not be found Vse 1. To confute the Popish doctrine which depresseth this grace of God and endureth not that the castle of a mans saluation should be altogether founded without
vnion when Dauid and God consult together Iehoiadab and Ioash and when Iosiah standeth with Huldas the Prophetesse and for a man to oppose the ordinances of Christ with this humane ordinance is to set the bodie and soule together by the eares Not therefore the faithfull Ministers of Christ but such as stand with the beast and his ordinances and with the Antichrist of Rome are enemies vnto magistracie and weakeners of the power of Princes while they teach that all Ecclesiasticall persons are to be exempted from the ciuill power while they binde their hands in freeing their subiects from all obedience euen in ciuill commands and while they highly dishonour them in giuing the Pope a power ouer them to set them vp and depose them at his pleasure and that in thei◠owne dominions where they are onely vnder God And here first may be noted that after the Apostle had taken great paines in the planting of this Church of Creta yet were many things wanting and defectiue still for Titus is left behind him to redresse things defectiue which must not be conceiued as that the Apostles either thorough ignorance forgetfulnes or carelesnesse omitted any thing but because they were cast into straights of time and could not euery where finish euery thing at least effectually and executionally but onely by way of direction Which is a ground of sundrie considerations First it noteth what was the speciall worke of an Euangelist namely that beeing the companions of the Apostles they were to bring on the work of the Lord to perfectiō both by establishing that foundation they had laid building on further by their direction where they left off The office was middle betweene the Apostle and the Pastor the calling was immediate from the Apostles as the Apostles was immediate frō Christ. Where by the name Euangelists are not meant those who in a straighter sense are so called as whose helpe the Lord vsed to write the historie of Christ and beginnings of Christian religion two of which were Apostles and other two their companions as Marke and Luke but those whom we call vice-apostles or pastors fore-runners who were in preaching the Gospel planting the ministerie and administration of holy things to be as hands and feete wholly at the Apostles appointment to call and recall whether and when they would such as Timothie Titus Marke Tychichus seruing now in one Church now in an other as the Apostles pleased to vse them whose office because their calling was from the Apostles and their worke seruing the founding and rearing of the first Christian Churches and that by the direction of the Apostles must needs also cease with the Apostles Secondly notwithstanding many defects and wants in this Church and those great ones and that in constitution for we see their cities were destitute of elders and Church gouernours yet was it neither neglected by Paul nor separated from by Titus as a cage of vncleane birds teaching vs not presently to condemne a number and societie of men much lesse of Churches for want of some lawes or gouernment for no Church is not wanting in some if they ioyne together in the profession of truth of doctrine and worship for so many of the Churches planted by the Apostles themselues might haue beene refused for wanting some officers for a time although they were after supplied How much better were it that the spirit of meekenes should lead into a patient expectation when God will further beautifie his Sion to make her become the praise of the world then that the spirit of pride should hurrie vs into a rash and peremptorie sentence against euen whole Churches Did not Paul when the Church of Galatia had reuolted from the Doctrine of free iustification by Christ yet call and account it a Church still Let them shew any of our errors of this nature Obiect But those Churches and this in Creta was in constituting but yours after a long time by publike lawes and common consent haue refused the lawes of Christ and that after you haue beene conuinced not to be the Church of Christ. Ans. But where is this sufficient conuiction If it be said in their bookes the truth is although they haue pointed vs to some wants yet none of them haue sufficiently concluded vs no Church at all and suppose our case were altogether as ill as they would make it who are they that they should giue vs a bill of diuorcement If a priuate man erre and offend must he not first be admonished and then censured and iudged but by whom by priuate men no but by the Church and shall not a whole Church or many Churches challenge the same forme of proceeding and therefore seeing this is not done by our neighbour reformed Churches which no doubt are the true Churches of God wee remaine and shall truely retaine the name of the Church and people of God and leaue them to the reforming of their error both in the matter of their plea as also in the manner of their proceeding Thirdly we learne hence that no Church is hastily brought to any perfection The Apostles themselues the master builders with much wisdome and labour and often in long time made not such proceedings but that had they not prouided labourers to follow them with a diligent hand all had beene lost Much a doe had they to lay the foundation and prepare matter for the building and yet this they did by conuerting men to the faith and baptizing them but after this to ioyne them into a publike profession of the faith and constitute visible faces of Churches among them required more helpe and labour and for most part was left to the Euangelists So as the building of Gods house is not vnlike to the finishing of other great buildings with what labour are stones digged out of the earth with what difficultie depart they from their naturall roughnes what sweate and strength is spent ere the Mason can smothe them as it is also with the timber and yet after all this they lie a long time here and there scattered a sunder and make no house till by the skill of some cunning builder they be aptly laid and fastened together in their frame So euery mans heart in the naturall roughnes of it is as hard as a stone his will and affections like the crabbed and knottie okes invincibly resisting all the paines of Gods masons and carpenters till the finger of God in the Ministerie come make plaine and smoothe way working in their conuersion And yet many conuerts although they belong to the Catholike Church make not a particular visible Church till they ioyne in some publike seruice and worship of God according to the lawes and orders appointed by himselfe 2. Besides this inward ineptitude and resistance neuer had any building except Babels towers which had Gods owne hand from heauen against them such outward opposites against it as this hath here is Satan and all
hence see their error that conceiue of any Church in earth so well setled and ordered that it needeth no further reformation little know such the necessitie of the Church and the continuall bendings euen of her strongest towers See we not that almost euery yeare requires a new parliament for the ordering of the commonwealth that new disorders may be restrained or redressed by new lawes doe we see any man let his house but from yeare to yeare but he will surely bind the tenant to constant reparation as often as neede shall require and yet inconsiderate men can boldly and bluntly bolt out they meruaile what men meane that seeke for more and further reformation and they cannot tell what they would haue But alas are we so neare God as we cannot possibly be drawen nearer what meane then the common blasphemings drunkennes fornications riots Sabbath breakings what sinnes not committed almost without all feare what meaneth it that such dens and breaches are vnmade vp but that hogge and swine may enter into the presence chamber of the great King Let the strong man keepe these holds we shall see all the earth fit still inough But easily may we in euery particular member see the necessitie of daily strengthning the whole against such daily declining as the first and purest Primitiue Churches planted by the Apostles themselues could not free themselues from and much lesse any since The second branch of Titus his dutie is the placing of Elders in euery citie where that we may come to the meaning of the Apostle must be considered 3. things 1. who are meant by Elders 2. who must place these Elders 3. where they must be placed 1. The persons to be placed are called Elders that is Ministers Pastors Bishops for those who are here called Elders are called Bishops v. 7. true it is that sometimes the word is vsed generally for any that beare any Ecclesiasticall function in which sense the Apostles themselues are sometimes called Elders yet here I take it it must be vnderstood of those who labour in the word and doctrine for such are described thorough the Chapter The reason of the name is taken from their age not as though they alwaies were the oldest men for wisedome is not tyed to graie haires and Timothie was one of them and yet a young man but in regard of the wisedome experience and staiednesse required in such as are to be called to this office which ought to be such as ordinarily is not to be found in young yeares For how meete is it that the man of God should be furnished with grauitie and authoritie that euery way he may be worthie of double honour both in regard of his person as also of his gifts place and workes sake The Papists euery where translate this word Priests and make praesbiteri and sacerdotes all one Wherein although the word cannot be more vnfitly translated yet would we bee loath greatly to striue with them about names and titles as hauing matters of greater moment and difference moe then we wish were it not that the very name were a supporter of that horrible Idolatrie of theirs so infinitely derogatorie to the onely sacrifice of Christ. And therefore seeing the Ministers of the newe Testament are neuer so called in the newe Testament but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and neuer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it were good and safe to keepe our selues to the titles the Gospell hath giuen vs. And seeing that the Papists impiously not onely retaine the name in the proper signification but also an office of Priesthood flatly opposite vnto the Priestly office of Iesus Christ it is no lesse then our dutie to oppose our selues against both such an office and such a title Which in the proper signification is so peculiar as it is attributed to none vnder the Gospel but vnto Christ himselfe I denie not but in the cōmon acceptation of the word it is ascribed to all Christians both Ministers and people who are called an holy Priesthood and beleeuing are made Kings and Priests vnto God Neither is it denied but that some of the Greeke and Latine fathers called the ministers of the Gospel Priests but this was by improper and translated speach partly in that by their ministerie they doe daily offer and sacrifice men vnto God Rom. 15.16 and partly because they held the places in the Church which the Priests and Leuites did before the comming of Christ imitating herein the Prophets themselues as Isay 66.21 prophesiyng of the glorie of the newe Testament saith that the Lord would take of their sonnes for Priests and for Leuites not that they were to be such as were to offer typicall and figuratiue sacrifices of that onely sacrifice as the Iewish Priests nor yet commemoratiue as the Romish seeing all sacrifices but onely the spirituall oblations of Christians were ceased but he calleth them by that name then in vse noting them onely as the successors of the Priests and Leuites but not ascribing any proper worke of that office vnto them 2 The person placing these Elders is Titus who hath commission giuen him that as the chiefe gouernour and moderator of this action should establish teachers of sound doctrine in all the cities throughout the Iland and because the whole action was to be chiefely ordered by him it is wholly ascribed vnto him as the Consull is said to create Consuls when notwithstanding there was a court or assemblie of Consulls at the choise or appointment of them Which if it be not thus to be vnderstood I see not how Elders could be appointed by election as the manner of the Apostles was Act. 14.23 and Timothie must neither lay hands on any man rashly nor yet partake herein with other mens sinnes namely such as were vsed to be ioyned with him in this businesse 1. Tim. 4.14 3 The place where is in euery citie that is wheresoeuer there is a body of people for a fit congregation there must a Pastor or Elder be placed the phrase is of the same valour with that Act. 14.23 When they had ordained Elders by election in euery Church For euen in the Apostles dayes there was a certaine kinde of distinction of Churches and congregations for the Elders had their flockes ouer which the holy Ghost had made them ouerseers and which depended on them 1. Pet. 5.2 Act. 20.28 Doctr. Euen there where the Church is planted is such an absolute necessitie of a setled ministerie as without it it is impossible that religion can either thriue or continue and therefore as the Lord had formerly dealt in planting his politie among the Iewes so doth he here in planting Christian religion among the Gentiles no sooner was his law giuen concerning his Tabernacle but Aaron and his sonnes and the tribe of Leui must be sanctified to the office of Priesthood to attend on holy things to teach and offer and performe their seuerall
his presse money that he may please his captaine forsaketh all the care of wife children house affaires and calling and wholly fixeth his minde and eie vpon the busines and victorie euen so the Minister seruing not vnder a Cyrus or Alexander but vnder the eternall sonne of God ought also to diuorse himselfe from the distractions for the things of this life which in comparison must be vtterly neglected He is in this warfare rather to expect dangers blowes wounds to forecast these to prouide for these and prepare how to encounter against Satan sinne his owne and others sinnefull lusts following his captaine at the heeles and incouraging himselfe hereto both with assurance of victorie and the expectation of his pay penie of life eternall It was the greatest policie that euer the deuill watched against the Church as the woefull experience of many ages hath taught vs to heape excessiue wealth vpon the Clergie then was the studie of the Scriptures and the care of the calling laid aside and was diuerted into plotting and policie both to get more and hold that which was gotten by this Antichrist came in hereby he rose to his height hereby he standeth at this day this wealth ioyned with pompe and state is that Davus which troubleth all the parts of the Christian world both the Churches and ciuill states as in many instances might be declared Secondly this vice will make a minister falsifie the word turne the truth into a lie and take such a course in handling the word as shall bring meale to the mill This was noted in the false prophets to be the maine cause of false vision Isai speaking of greedie dogges who could neuer haue inough maketh this their propertie euerie one looketh to his owne way and accordingly prophesied for his owne purpose and advantage so Ieremie ioyneth these sinnes together Ier. 5.31 The Prophets prophesie lies and the Priests receiue gifts in their hands and Ezekiel telleth vs that this filthie lucre made the Prophets so base minded that for verie handfulls of barley and peices of bread some of them would pollute the name of the Lord in lying to his people some of ignorance by the blinding and bewitching of this sinne and others against their knowledge and conscience powring themselues out through the deceit of Balaams wages Hence is this sinne branded iustly to bee the seede of heretikes and spawne of scismatikes false teachers and apostates What other was the white which the authors of scisme and heads of faction aymed at Rom. 16.17 they serued not the Lord Iesus but their owne bellies And no other God serued the false Apostles who were enemies to the crosse of Christ but their bellie was their God why so because they minded earthly things for what any man most mindeth that he maketh his God Hence could they please all sorts of men soon turne round into square In their doctrine ioyne circumcision with baptisme and so both Iew and Gentile were contented In their liues they would suffer nothing for Christ but howsoeuer the squares goe their state and pompe must be vpheld And at this day what other is the God of Popish Priests who for their bellie haue turned all religion into gaine and almost all essentiall truths into lyes both which are readily to be prooued in particular whereas the true Apostles were most careful to remooue from themselues euen the suspition of this fearefull sinne who professed that both the Churches knewe and God bare them record that they were farre from vsing flattering words or coloured couetousnesse in their doctrine and for their practise when they might haue beene chargeable to the Churches they rather wrought with their hands that they might be eased 3. If a Minister should speake the truth yet in this tainture how powerlesly how fruitlesly for is he a fit man to raise others to heauen whose owne heart is rooted in the earth how coldly shall he perswade others that godlinesse is great gaine whose gaine is all his godlinesse with what heart can he pull other men out of the world and the loue of it when it hath wonne the strongest and most inward hold of his owne heart with what experience can he teach that the truest delight is placed in heauenly things or that Gods kingdome is first to be sought when his thoughts are taken vp as the disciples were once in dreaming of a temporall kingdome with what face can he teach the doctrine of Gods prouidence when himselfe caâ—kes and laieth about him as though he had no father to prouide for him how can he curbe in others these vnnaturall desires which as the dropsie proceede most of fulnesse and abundance when as they are so setled in himselfe Thus this one lust vnfitteth him to all his duties Vse This confuteth many base minded men in the ministerie whose thoughts studie paines and labour are altogether bended and set vpon this conclusion That they wil be rich to which purpose they heape vp liuing vpon liuing cast their largest extent and contriue the building of their owne houses although in the meane time the house of the Lord lie wast Which grieuous sinne if it were so fearefully accursed in the common people of the Iewes what a grieuous plague hangeth ouer the head of that Minister whose calling laieth a further necessitie vpon him not to build a material house made with hands but a spirituall habitation for the Lord consisting of liuing stones in the hearts of men and yet all this worke is neglected that his owne neast may be well feathered And from the same fountaine floweth it that some are knowne vsurers others are farmours and husbandmen rather then Prophets others merchants buyers and sellers of Churches people and inferiour commodities others in marketting and yet in farre baser affaires spend their time and wast themselues which pitifull fruits of this filthie lust are so rife and so ripe that if old father Latimer liued in these dayes he would boldly avouch that if couetousnesse were lost we might find it in the Clergie some Iudas or other would haue the bagge Now there is no great hope of the recouerie of those who are alreadie clasped in the windings of this sinne they are desperately endangered to be drowned in perdition so sweete is the morsell and so pleasant is the bootie that they will not let it goe To them therefore I will say no more but as Peter to Simon Magus Pray to the Lord that if it be possible the iniquitie of thy heart may be forgiuen thee I will rather turne my speach to euery young Timothie and Titus beseeching and exhorting them all timely to preuent this sinne and to frame their hearts to that exhortation of Paul 1. Tim. 6.11 But thou O man of God that is who hast place or art to haue office in the Church by ordinarie calling as the Prophets and men of God of old had by extraordinarie Thou who after a speciall
haue receiued the white stone and the newe name in it let him knowe that the foundation of God remaineth sure let him for his part set his seale vnto it by departing from iniquitie and he that thus daily purgeth himselfe shall bee a vessell prepared vnto honour 2. Tim. 2.19 3. We may not looke to liue here belowe amongst angels but if we willingly will not be deceiued we must make account of tares for such an heauen wherein dwelleth nothing but righteousnes cannot be looked for vpon earth And therefore the Anabaptists following the Donatists while they will abide no tares in their fields and floares themselues remaine no wheate no Church for these two must abide together vntill the haruest so as in the meane time where the one is not neither is or can be the other But we must looke vp and breath after that day of separation when the Lord Iesus shall make good that promise vnto vs Cant. 4.8 Thou shalt come with me my spouse from Lebanon and looke from the toppe of Amanah from the top of Shenar and Hermon from the dennes of Lyons and from the mountaine◠of Leopards where three promises are wrapped vp in one 1. of deliuerie out of the world Lebanon a part of it beeing put for the whole 2. of victorie for the Church shall be exalted as on the toppes of the highest hils and shall disdainefully and tryumphantly looke downe vpon her enemies who shall be put vnder her feete 3. of safetie from wicked lyonish cruel and bloodthirstie men and from leopards and hypocrites which haue as many contrary guises as the leopard hath spots The second point are the characters of an hypocrite The first of the fowre is in these words They professe they knowe God The hypocrite is a great professor of religion and hence commeth to be answerable to his name in seeming to be and sustaining the person that he is not as a clowne or knaue on a stage plaieth the part of a noble or king but is well knowne to be the next remooue from a rogue so these fellowes whom the Apostle noteth haue often in their mouthes the name of God and of Christ the title of the Chuch and pretend great knowledge of God and cunning in the Scriptures and other Ecclesiasticall writings yea further make a great shewe of faith and pietie and if bare profession would lead to heauen these could not be the least or last there And to make this a little more plaine an hypocrite can carrie himselfe so leuell and euen in his course as no man shall be able outwardly to accuse him or impute any thing vnto him no more then the disciples could accuse Iudas when euerie man said Master is it I but none of them said master is it Iudas Obserue him in his religion you shall heare him crying vnto God and saying my God I knowe thee challenging God for his God and thrusting himselfe vnder him as one of his people and holy ones many shall crie Lord Lord saith Christ and shall professe the knowledge of him to whom he shall professe that he neuer knewe them for his You shall see him outrunning all that is required at his hands he will bring many oblations not of sheepe and small beasts but many oxen and not in one place as God requireth but in many yea in so many as the altars shall exceede the number of the cities you shall see him cleaue to the Church heare pray nay heare gladly as Herod pray boldly as the Pharisie and receiue often the seede with ioy and yet be bad ground Looke to his outward carriage he will not faile in the practise of iust dealing he will abstaine from most sinnes as other men he will cling to good mens companie be pragmaticall and busie in performing many sightly duties he will be readie to plucke out his eyes for good Ministers as the Galatians for Paul and yet afterward fall quite from his doctrine You would verily thinke him to be a sheepe of Christ and so himselfe may happily take himselfe to be the child of God and in all this ledde by the motions of the good spirit of God whereas not a fewe vncleane spirits breath in him Ob. Alas will some here say what am I better then such a man as you speake of what am I other then an hypocrite if this man may be one I see my selfe come behind such as these and so haue lost a great deale of paines of hopes Ans. As Christ said to the young man vaunting of keeping all the lawes of God from his youth one thing is yet wanting so it is to this man which if thou hast thou as farre exceedest him as light doth darkenes though thou wantest a great deale of his appearance What this is the next note sheweth The second note is in these words But indeede they denie him that is all the religion of an hypocrite is onely an outward profession separated from the inward sinceritie of the heart All that we haue spoken of him is but a liueles forme of godlinesse in which the power of it is denied 2. Tim. 3.5 Men may be said to denie a thing three wayes 1. with the tongue 2. with the heart thus the Atheist denieth God Psal. 24.1 3. with the life or actions which is here properlie meant For aske the tongues and words of these men concerning their courses all wil appeare to be fish whole but aske their liues and you shall heare their workes which are farre more euident witnesses with or against a man then his words speake otherwise Or grant they doe many glorious workes to the eie yet euen herein after a sort God is denied in that they are lame and indeede carkases of good actions without any soule to quicken thē all is externall and in such workes they may be verie busie but spiritually they performe nothing Thus Christ chargeth the Scribes and Pharisies with hypocrisie in that they outwardly appeared righteous but inwardly were like the graues full of putrifaction and rottennes And if narrowly we examine the most glorious appearances of this kind of men we shall out of the Sriptures more euidently see the light of this truth which teach vs that there is a generation that draw neere God with their lippes but their hearts are farre remooued from him so as though he be neere their mouthes he is farre from their raines they can come with sheepe and oxen to seeke the Lord Hos. 5.6 but not with faith and repentance in their hearts and therefore shall they finde him If God delighted in outward sacrifices they would giue him many a one but that sacrifice of an humble and contrite spirit which is his delight they detaine from him Hence is all their righteousnesse compared to a morning dewe which maketh shewe as if it would water and moisten the heart of the earth but it onely standeth a little vpon the face or crust of
iudgements vnto Israel he dealt not so with euery nation neither haue they knowne his waies But now in this last age of the world this couenant of grace and life at least for propounding is made common to all people now euery man is inuited vnto repentance the partition wall is broken downe the vaile is rent and the mysterie which was kept secret from the beginning of the world is published to all nations Rom. 16.26 Vse 1. This place thus rightly interpreted yeeldeth no patronage to that deuise of Vniuersall election which they draw from the vniuersall vocation of men to the knowledge of the Gospel But many are called not euery particular man and the greatest part of the world haue alwaies bin out of the couenant besides of them that are called few come so as all to whom this grace is published participate not in it Vse 2. Note the extent of this couenant farre aboue the other whence it is fitly called by Iude the common saluation as in regard of the ends and meanes of it so also in respect of the subiects called vnto it so in the former Chapter vers 4. it is called the common faith not onely in regard of the kind and obiect of it but also of the subiects persons of all kinds beeing called thereunto which consideration should stirre vp our reioysing in that the barren and desolate hath more children then the married wife that the place of the tents of the Church is so enlarged and the courtaines of her habitation spread out as we are exhorted Isa. 54.1 Vse 3. Note that the kingdome of Christ admitteth no distinction of men it is not of this world which accepteth of men for their place countrie calling but all countries and callings are alike vnto God in euery nation and calling he that feareth him is accepted of him he neither accepteth the person of the Prince nor of the poore for they both are the worke of his hands he calleth the Gentile the seruant the poore and these receiue the Gospel Where againe we who are Gentiles and were Lo Ammi and Lo Ruhania may reioyce that we are receiued to pitie and that the wing of Gods mercie is stretched ouer vs who iustifieth the circumcision of faith and the vncircumcision through faith Hence may the poore beleeuer be he a thrall a seruant and base in the world raise his heart to comfort that euen he whom men despise is called and that effectually to see the grace and saluation of God euen he who is perhaps a seruant to some meane man is a free citizen in Gods kingdom euen he that hath neuer a foote in earth is become a purchaser in heauen Here is no complaint that the prodigall sonne is entertained and the seruiceable sonne neglected The Enunch need not say I am a drie tree nor the sonne of the stranger the Lord hath surely separated me from his people but whosoeuer cleaueth vnto the Lord to loue the Lord and serue him them he will giue a name better then of sonnes and daughters euen an euerlasting name that shall not be put out Vse 4. This meeteth also with a wofull delusion among many Protestants to whom when we call for conscionable walking in a Christian course What say they did not Christ die for all men and is not heauen as open for mee as for others would not God haue all men to be saued is he not mercifull will he condemne for such and such things which what is it else but from the abundance of grace to make their sinnes superabound and thus they plainly shew that they were neuer yet effectually called and that although they haue bin called to the supper yet haue they refused to come Hath appeared The Gospel is compared to a great light shining out brightly and gloriously 1. a light in that 1. it dispelleth a manifold darknesse which before occupied the minds of men 2. in regard of direction 3. comfort which it bringeth to the beleeuing soule And 2. a great light wherein is a fourth difference from the old Testament in which all things were more darke and obscure through the vaile of figures and ceremonies so as their light was but like the obscure light of the sunne before the rising not that the substance and scope of their doctrine was not the same with ours but that in the manner of deliuerie it was farre lesse lightsome But now the light is risen vp in glorious sort shining not as before almost to none but Iewes but to the Gentiles also so as according to the Prophets foreshadowing hereof the sunne is not only risen and in our midheauen but the light of it is seauen fold bigger then it was before And the reasons are sundrie 1. Many were the types and predictions of the old Testament which must be knowne to be accomplished in the new which for this cause must as farre excel the other in light and brightnesse as the bodie the shadow or the thing it selfe the figure and picture of it truely to this saith one that the exposition must be more cleare then the text 2. The promises made to the Church of the new Testament were many moe and farre more ample then to the old as that from the least to the greatest all should know the Lord that the mountaine of the Lord should be lifted vp vpon the toppe of the mountaines that all the earth should be filled with the knowledge of God as the waters couer the sea the which if they be fulfilled then this great light hath appeared 3. The generalitie of the doctrine confirmeth the same For all nations were to be called to the embracing of it Gentiles Arabians Barbarians and the rest euen of the most barbarous Heathens much light therefore and perspicuitie was to be required in such a doctrine as should acquaint all nations not only with it selfe but all that doctrine also which was formerly deliuered in all ages to the Church of God and this latter most full and clearely explaned in the former This light in this regard is growne like that cloud from an handbreadth to couer the whole heauens and is indeed that water running vnder the threshold of the sanctuarie which is risen from the ankles to a riuer yea a sea couering the earth 4. The exhibiting of Christ in fulnesse of time who came from his fathers bosome to reueale things there secretly reserued from the beginning of the world and the plentifull powring out of the spirit long before promised and 50. daies after Christs ascension accomplished to the Church of the new Testament doth certainely seale vp this same truth besides those expresse places of Scripture which might be alleadged to this purpose In 2. Cor. 3. Paul affirmeth that the ministration of the spirit is farre more glorious then that of the law which he calleth the ministration of death of which he affirmeth that yet it was so glorious that it made
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
blood of Christ by often meditating and applying vnto himselfe his death and merits which are the onely purging â—ire and fullers sope without which although he take much sope and nitre yet can he not be purged this is the onely fountaine opened to the house of Dauid for sinne and vncleannesse this is the onely lauer of the Church 2. He laboureth in the encrease and strengthning of his faith which as an hand apprehending the former purifieth the heart 3. He diligently and reuerently frequenteth the word and Sacraments as the outward meanes appointed by God for the effecting and encreasing of sanctification 4. When he heareth Christ say If I wash thee not thou hast no part in mee he reuerently falleth downe at his feete in feruent prayer Lord not my feete only but my hands and my head wash mee throughly euen from toppe to toe Thus he knowes he can onely become cleane and by these same meanes he seeth he can only be kept cleane he dare not neglect these meanes as the foule monsters of the world that had rather be wallowing in the dung of the earth and bathing themselues in their dirtie and sinnefull sports and delights then frequent the places where these pure waters streame in most pleasant abundance but their cards dice bowles boules vnprofitable companie idle solitarines which as so many draynes carie with them all vncleannes the which they powre on the heads of wicked men with full buckets chaine them with chaines of darknes that they cannot so much as desire these cleane waters which the spirit powreth on those which thirst after them The second point is the motiues to become purged and to labour in sanctification 1. Because hereby wee resemble the Lord himselfe by which reason we are often in the Scripture mooued to the study of holines Leu. 19.2 and hence we become deare vnto God when he spieth his owne image vpon vs for euen naturall fathers loue their children best who are likest vnto them 2. Hereby we are not only conformable to his image but to his will for this is the will of God that euery man know to possesse his vessell in holinesse and in honour 1. Thess. 4.3 3. Hereby we distinguish our selues from the profane Esaus of the world whereas by nature we are as foule as they 4. We attaine to the end of our redemption and haue an argument that Christs death is effectuall to vs because we see the power of the deuil and sinne destroied in vs. 5. All legall purifications are resolued into nothing but euangelicall sanctimonie which may not be neglected vnlesse we will come behind those who were directed by shadows types whereas we haue the truth substance 6. Without puritie of heart and life no man shall see God Blessed and holy are they that haue part in the first resurrection the second death shall not hurt such for only those that are slaine by the first death are hurt by the second and the second resurrection only profiteth those that haue part in the first Without shall be dogges and whatsoeuer is filthy and vncleane and know we not that the vnrighteous shall not inherit the kingdome of God 1. Cor. 6.9 What meane men then to feare least they should be too pure and too holy and to reproach others as beeing so What a fearefull delusion is it for men to flatter themselues as most doe that there need no such strictnes or precisenes but to come to Church and receiue Sacraments according to law and do as other men do and sometimes as their leysure suffers to read or pray alone and heare a sermon extraordinarie But alas what will it profit a man to be a sundaies Saint and a work-daies Deuil Or what great good can good moods do are we not exhorted to the following of holines to cleanse our selues from all filthines of soule and bodie to an heauenly conuersation to haue no fellowship nor touch any vncleane thing On the other side are we not vrged to continuall prayer In all things to be thankfull to meditate day and night in the law of the Lord to make the word our marke to aime at and in all things with full purpose of heart to cleaue fast vnto the Lord And now dare any flesh except and say but if I shall doe thus it is more then need and I should become too precise and too pure and so are they that do so we serue a God of pure eyes that will not be thus dallied withall To be a peculiar people vnto himselfe In these words is set down one end why Christ vnderwent such paines not only to iustifie but also to sanctifie his Church namely that it might become impropriate vnto himselfe and applied vnto his owne best purposes For as vncleane vessels can neuer be vsed vnto any good purpose vntill they be washed and sweetned no more can sinnefull men euer become vessells of honour reserued vnto the Lords owne vse before they be washed by the blood of Christ and those pure waters of the spirit before mentioned The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth something on which a man for some excellencie in it setteth his affection more then other and therefore layeth it vp and reserueth for some speciall vse and purpose and will not at any hand part with it as if a man should laie vp some bright and bewtifull peeces of gold which he will not suffer to see the sunne as we say or be brought out scarce in extreame necessitie Thus although all the earth be the Lords who beeing the God of nature and grace hath all power and libertie to conferre where he pleaseth grace aboue nature yet his good pleasure was to choose Israel to be his cheefe treasure aboue all people and an holy nation that vnto them he might shew his wisedome and glorie and his loue and mercie vpon them But that was but a type the thing it selfe is specially apparant in the Church of the new Testament euen the true Church of God in all ages since vnto which all those titles iustly belong which Peter giueth to the beleeuing dispersed Iewes A royall prâ—â—sthood a chosen generation an holy nation and a peculiar people Now the Church may be said to be a peculiar people by the Church vnderstanding the true and essentiall members of the Church 1. Because beleeuers are the most precious of men euen the most noble persons of the earth descended of the blood of Christ in which regard they are the dearest of men and nearer vnto God because more noble then the rest Thus Salomon describeth the Church as though it were a stately court where are none but of the blood royall Kings Queenes Lords and Ladies and hence are beleeuers called sonnes of God brethren of Christ and heyers vnto the crowne of heauen Secondly In regard of God they are a peculiar people distinct from others by his grace of election by which they are chosen
conscience are not all the people my Lords seruants wherefore doth my Lord require this thing why should he be a cause of trespasse to Israel as if he had said there is no warre in had no rebellion in the land no commandement from God and therefore this wil be turned into trespasse against Israel yet he did it Thus by these instances we haue cleared the second point considered in this doctrine and haue seene wherein and how farre we are bound to obey now we come to the third The third point in this second doctrine is wherefore we must be subiect Answ. The reasons are sundrie First that we may herein acknowledge the ordinance of God which we must looke vnto whatsoeuer the persons be for to this the forme of speach in the text calleth vs as I haue alreadie noted The which that we may take better notice of 1. the Lord challengeth it to belong to himselfe to raise vp and giue Kings to rule ouer people By mee Kings raigne and Daniel 4.14 The most high hath power ouer the kingdome of men and giueth it to whomsoeuer he will Moses praying for a successor saith Let the God of the spirits of all flesh appoint a man Secondly the Lord hath put his owne name vpon such whom he thus raiseth I said yee are Gods Thirdly he setteth a stampe of his owne maiestie mercie iustice and wisedome vpon these little gods yea a great part of his image shineth vpon euery one of thē both in that so many hundred thousands are subdued vnder the power of one in that the whole administration of a people is in one hand and that the good estate of all dependeth vpon him vnder God alone Fourthly he putteth his own spirit vpon them as he did vpon the seauentie Elders to assist Moses yea he giueth them extraordinarie spirits and as we read of Saul changeth them into other men not alwaies the spirit of sanctification but of regiment and authoritie Fifthly he maintaineth this their authoritie and this sundrie waies 1. by putting on them a maiestie and presence euen a sparkle of his own to draw an awfull reuerence of themselues and daunt offenders 2. he permitteth them an answerable estate whereby they may lawfully beare themselues with state pompe and magnificence aboue all other and by their costly apparrell stately pallaces and sutable seruice and attendance they may not be only distinguished from their subiects but expresse also the maiestie and greatnes of there estate 3. by diuerse laws and iniunctions he preuenteth such things as any way might bring the calling into contempt As 1. concerning their persons if any be to be chosen they must be men of courage fearing God and hating couetousnesse to this purpose he gaue a lawe to the Iewes that no bastard should be raised vnto office among them to the tenth generation and this was least the place should bee embased by such persons 2. Concerning their behauiour in the place it must carrie with it a stately grauitie beseeming the place and scorning to attempt any meane or base actions such as Dauid intimated Saul did in persecuting and hunting him Is the King of Israel come out to seeke a flea To this serue such precepts as that It is not for Kings to drinke wine nor for Princes strong drinke this were an indigne thing and a great blot in his high place 3. Concerning our behauiour towards them it must be euery way humble and dutifull hence are such precepts thou shalt not raile or reuile the Prince of thy people no nor curse the King in thy heart nor the rich in thy bed chamber Thus is the Lord euerie way carefull by his lawe to preuent whatsoeuer might lighten this authoritie in the hearts of men 4. The Lord maintaineth this authoritie by directing their counsells God sitteth in the midst of the gods by protecting their persons for he giueth saluation vnto Kings and strangely to this purpose by reuealing the priuie thoughts onely imagined against them By all which the Lord will haue vs to honour them whom himselfe thus honoureth and espie his own stampe and image vpon them so as in our subiection and obedience vnto them we may knowe that we haue to deale with God and in our despising of them make account to heare that in 1. Sam. 8.7 They haue not cast thee away but me from ruling ouer them The second reason is drawne from the profit we receiue by this ordinance which is also the Apostles reason he is the minister of God for thy wealth namely both to defend from a thousand euills from the robber and spoyler from him that would defile wife and daughter as also settle euerie man vnder his vine and figtree that with good hearts and cheerefulnesse they may serue God A King neuer so bad is a great good and better a tyrant then no king when there was no king in Israel euerie man did whatsoeuer seemed good in his owne eyes anarchie openeth the windowe to all licentiousnesse and farre better is it to beare one tyrant then many to suffer wrong of one rather then of all and to part with a tenth then be stript of the whole for where any gouernment is although sometimes the good be punished so are the bad too that they cannot doe what villanie they gladly would What a rich blessing then is a religious and vertuous Kings from whom his people vnder God receiue the whole benefit of religion and iustice here is the nurse of the Church the father of the commonwealth an husband to the widow a mouth for the dumb here is Nebuchadnezzars tree flourishing againe the height of which reacheth to heauen from whence it came the sight of it to the ends of the world while it selfe standeth in the midst of the earth that there might be equall accesse of all vnto it in it is meate for all it maketh a shadow vnder it for all the beasts of the feild and all the birds make nests in the boughes of it Let vs here cast our eyes vpon our own happines in our noble King Iames whom we haue great cause to account as the Israelites Dauid the light of our Israel yea and as they of Iosiah the breath of our nostrils the serious acknowledgment whereof wil not suffer vs to be wanting in the cheerefull performance of all submisse and loyall dutie vnto him The third reason is drawne from the danger of resisting and rebelling against this ordinance which the Lord hath taken vpon himselfe to maintaine as he did Moses against Corah Miriam and the murmuring Iewes Who hath euer taken the sword God not putting it into his hand but he perished by it What Shebah or Adoniah euer blew a trumpet of sedition but they did this thing against their owne liues When Dauid would haue spared rebellious Absolon did not the Lord hang him by the haire betweene heauen and earth vnder an oke Had Zimri peace which
tyeth not himselfe and truth vnto it Obiect But we haue no teachers who teach not the truth Answ. We are to blesse God that the truth of religion is so happily taught and protected as it is and Satan wanteth of his will that it is so and yet can we thinke that his mallice now towards the end is so abated or that the state of the Church is now aboue all times so priuiledged as that he hath not his instruments still labouring to corrupt and depraue the truth broaching so farre as they dare their priuate opinions for which the truth is little beholding vnto them The Prophet Ieremie speaketh of Prophets who prophecied lyes in the name of the Lord and saith they prophecied false vision and diuination and vanitie and the deceitfulnesse of their owne hearts why what was that in that they said Yee shall not see the sword and famine shall not come but I will giue you assured peace in this place If we shall heare such sweet inchanting voyces all is well with vs we haue the most flourishing and most reformed Church that euer was since the Apostles dayes and we may take a nappe and rest in our peace and prosperitie what way can we be mooued surely these words may seeme the visions of mens owne hearts the rather in that the Lord by his owne hand from heauen proclaiming the contrarie by durable plagues and lasting iudgements of plagues famines vnseasonablenesse of weather by yeares together and for the troubles and oppositions in the Church when or where were they stronger since the Gospel first entred If we shall here voyces whispering oh men are too precise too pure too forward and what need so much teaching so much running trotting to sermons and disgracing such as frequent the meanes of saluation more carefully with the tearmes of sermon-gadders and sermon-mungers and such Is the truth which desireth nothing more then the light beholding to such visions of mens owne hearts or can we here acknowledge the stile of the spirit and word of truth If we shall meete with doctrines giuing libertie to profane gaming and pastimes on the Lords sabboath and then hauing gotten in a finger go on to make it an indifferent thing to keepe or not to keepe but only the times of Church required by law and further make it questionable whether we ought to keepe this present Sabboath or devise some other is not this as great a blow to the truth as she can receiue more then she looketh for in the house of her freinds which let it preuaile we shall see a poore staruen pietie among men in very few daies If we meet with other defences iustifying and approouing euery thing and any thing to be spoken in the pulpit besides the pure word of God which is profitable to teach improoue correct and instruct in all righteousnesse that a man may moyle himselfe and hearers in pudles I speake comparatiuely in regard of the pure word of God when in the meane time the sweet streames which run from vnder the threshold of the Sanctuarie are neglected how is the truth here honoured when the Scriptures the fountaine of it are so vnequally matched If it shall be affirmed that whosoeuer shall in name professe themselues to be Christians the Sacraments are not to be denied them although they be openly wicked because all men are subiect to sinne If men shall make a tush and a light or no falt to sweare by faith or trothe c. because it is but a custome of the tongue surely we may say if these be the voyces of Prophets they are of such as Christ speaketh of which deceiue many which make iniquitie abound and the loue to the truth grow key cold Vse 2. To people to pray to the Lord 1. To giue pastors according to his owne heart not such as may seeke out vaine and foolish things the froth of wit and learning but such things as may feed their soules with wisedome and vnderstanding 2. For the spirit of discerning to trie the spirits by which are of God for the guise of false teachers is priuily to bring in damnable doctrines and craftely to creepe into mens affections and men more easily run after them because they speake something pleasing to corrupt nature sometimes in the matter sometimes in the manner and therefore such as would not be deceiued by them must be prouoked to more warinesse 3. For the spirit of subiection that they may receiue the truth as truth for else it will be iust with God to giue them ouer to be seduced with false teachers and to beleeue lyes For those that despise his counsell shall eate of the fruit of their owne way and be filled with their owne devises those that regard not to know God shall by God be deliuered vp to a reprobate sence and those that will not beleeue one Micah but hate him shall fall into the hands of foure hundreth false Prophets to fall by them 4. Commend the cause of the truth vnto the Lords protection entreating him that it may be continued euen to this our Church and Land the which surely by the great contempt and abuse of the light and the bringers of it we haue iustly forfeyted and deserue to be plagued with all kind of illusions as Poperie profanesse Brownisme Atheisme the which fearefull iudgements haue made out great head alreadie and are forerunners of greater euills and beginnings of more bitter sorrowes without timely repentance And to what other ground can we ascribe all these euills but vnto the iust iudgement of God for our hatred and abuse of the light the candlesticks of it Vers. 9. But stay foolish questions and genealogies and contentions and brawlings about the lawe for they are vnprofitable and vaine Although Titus hath beene in the former verse commanded to teach and beat home such true and profitable points of doctrine as we haue heard yet must he know that he hath receiued but halfe his errand and is but halfe way in his dutie wherein if he would be compleat he must further circumspectly watch against and represse all vaine and fruitles teaching especially those kinds here mentioned either suffering them not to breake out at all or if they doe to nippe and blast them quickly and betimes if he can he must stoppe them in the head if he cannot do that he must stay them in the streame The verse standeth on two parts 1. a precept to stay foolish questions and genealogies and contentions and brawlings about the law 2. a reason of it for they are vnprofitable and vaine For the meaning of the words we must knowe that our Apostle condemneth not the moouing of euerie question in handling the word for there are many necessarie ones in diuinitie which for our instruction and edification we may enquire and dispute thus we reade that Paul disputed often and thus we are trained and furnished in the diuinitie schoole to defend
such doctrine as Ministers may not teach Nature desireth to change pasture often and the eare so farre as vncircumcised is Athenian itching after nouelties children would be in newe lessons before the old be halfe learned so Christians cannot away to dwell in that pure doctrine which would lead them in true godlinesse whereby often by the iudgement of God they forfeit their faithfull Pastors and in Gods wrath haue hirelings set ouer them that feede them with wind they desire fine words and profound matter and are wearie of plaine doctrines and they haue a pickt language and vaine speculations they aske and haue But no sooner is Manna loathed but quailes are rained but with vengeance it is flesh but a meat that rotteth in the mouth euen betweene the teeth Vse 3. In priuate conferences man with man auoid these vaine questions that all our priuate cōmunication may tend to edification fathers must teach their children with Abraham in Gods wayes children must depend vpon their fathers and aske them of such things see Psal. 44.1 Mothers must teach their young children the Scriptures as Eunicha did Timothie Masters of familyes should make their families petty schooles and nurseries of diuinitie we reade how Apollos a great man proceeded a doctor in Aquilaes house our priuate houses should be Churches or Chappels therefore such idle and vaine questions should find neither time nor place in these our priuate Churches Vers. 10. Reiect him that is an heretike after once or twise admonition 11. Knowing that he that is such is peruerted and sinneth beeing damned of his owne selfe The fittest dependance of these words with the former I conceiue to be this Paul hauing exhorted Titus both to teach the truth according to godlinesse as also to resist all such foolish and vaine doctrine as might do hurt in the Church of God Titus might obiect This indeede is my dutie wherein I entend to exercise my selfe with diligence but when I haue laboured and done all I can many there are who will not yeeld to the truth nor submit themselues to this ordinance of God how am I to carrie my selfe toward such Ans. The Apostle carefull to preuent all such things as he foresaw might be hurtfull to the Church giueth direction in these two verses how to proceede in this businesse also The former giuing direction and laying downe the dutie and the latter enforcing the same by moment of reason In the former are three things to be considered 1. the persons against whom Titus is to deale here called heretikes 2. The direction how he is to behaue himselfe towards them reiect them 3. The orderly manner of proceeding after once or twise admonition The latter verse containeth the reason of this seueritie because such persons are incurable and incorrigible which is prooued by two arguments 1. such a one is subuerted that is turned or cast off the foundation 2. he sinneth against his owne conscience beeing damned of his owne selfe that is he wittingly and willingly spurneth against that truth of which his conscience is by the former admonition convinced For the first who is an Heretike Answ. He that professing Christ yet inuenteth or maintaineth any errour against the foundation of religion and that with obstinacie For the opening of which description three things are to be noted First that an heretike must professe Christ. For Iewes Turkes or Pagans cannot properly be Heretikes although they fight against Christ and all religion in all the foundations of it These are more properly called Heathens Infidells and Atheists without God in the world But the person whom Titus hath here to deale withall is one within the Church and cast off from a foundation vpon which he seemed to stand Secondly he must maintaine an error in doctrine for if men erre in practise they are rather hypocrites and profane wretches and this error must be fundamentall that is ouerturning some ground or article of our faith for it will not make a man an heretike not to beleeue the fables of Saint Francis although Pope Benedict 4. so determine Nay if a man should hold something wherein the Scriptures are his aduersarie as that an oath is not to be taken and warre is not to be made by Christians such a one were in a grosse error but not presently sunke into heresie But if any man shall maintaine iustification by works a daily sacrifice for satisfaction for sinne or any other righteousnesse or worke to stand before God in besides Christ the defence of this will easily prooue heresie And hereby the Popish doctrine is clearely prooued hereticall Thirdly this error must be willfully and obstinatly mainteined for he must reiect admonition and striue after conuiction and this properly maketh an heretike For euery one that holdeth an hereticall opinion is not an heretike a man may by simplicitie leuitie or rashnes or gentlenes of nature be drawne into such an opinion but if admonished of his error he contend not but is readie to yeeld vp himselfe to the perswasion of truth he is no heretike For these three things make vp an heretike 1. error 2. conuiction 3. obstinacie or weddednes to his opinion Hence first note by the way what an heauie thing we charge him with whom we brand with the title of an heretike for we charge him to be one who resteth not in the wholsome word but maintaineth such an error as hath turned him off his foundation one that contemneth the iudgement of the Church despiseth wholsome admonitions continueth in his damnable opinion against the light of his minde against the check and accusation of his conscience and beeing condemned of himselfe heapeth vp sinne vpon sinne All which censure if we shall hastily passe we shall hardly auoid rash iudgement for if euery error in diuinitie presently made an heretike the Apostles themselues had beene no other then heretiks who at first were so erronious and ignorant in many things of the greatest moment in religion What a false witnesse then hath that Apostate Church of Rome passed against ours and all the reformed Churches whose teachers in all their sermons and writings stile vs by no other name then heretikes whereas they cannot shew wherein they haue conuinced vs to haue departed from the Catholike and Apostolike faith and much lesse that we haue with pertinacie and against our owne consciences maintained any falsehood Indeed if our rule be their Canon law which iudgeth him an heretike who speaketh against the Romish Church or obeyeth not whatsoeuer the Pope decreeth we cannot auoid that name Or if we should teach as they doe and that after conuiction that the Saints in heauen are mediators by their merit and prayer that prayer is to be made to Saints and dead men that we can be iustified by the merit of our workes by fasting prayer pilgrimage or any such obseruance that concupisence is no sinne in the regenerate that a man can perfectly fulfill the law that Saint Dominike
the first condition of any good worke that the worker must be a beleeuer in Christ. For 1. make the tree good and then the fruit will be good he must be a man that hath learned by the doctrine of the Gospel to doe a good worke as the words of the verse imply 2. the heart the fountaine of all actions is naturally corrupt with originall sin and the members are weapons of vnrighteousnesse and therefore before the heart be purified by faith the best actions passing through our vnderstandings wills affections and parts can no more auoid tainture and pollution then can the sweetest water running through a muddie channell or the purest liquor standing in a fustie vessell 3. He that being an vnbeleeuer hath not the sonne neither hath the spirit of the Sonne and consequently cannot send forth any fruites of the spirit the Sonne hath not set him free but he is bound hand and foote and not able to mooue in any one action of spirituall life 4. Hee that cannot pray by the spirit cannot bring forth any worke truely good nothing can be done without prayer the Lord must giue strength the will and the deed he must teach vs to worke set vs in and hold vs on in working he must giue it successe and blessing and make it fruitfull to our selues and others and without the prayer of faith nothing of this is obtained 5. Without faith it is impossible to please God for to euery good worke are required many actions of faith For 1. generall faith must make and warrant it good in the matter and know it to be commanded or allowed in the word for that is a good work which God will haue done and good intentions if they roue without a word make nothing good 2. Speciall faith must know the action to be good in the worker renewed in part and accepted in Christ who couereth the spots and imperfections of the worke for the Lord first respecteth the person and then the worke first Abel and then his sacrifice 3. Faith looketh that the worke be good in the endes of it a bad end spoileth the best action Now the right ends of a good worke are 1. Gods glorie for as all riuers goe out of the sea and returne againe into the sea so all good actions as they come from God so they tend vnto him againe be they the least and lowest euen eating drinking or what soeuer else all must be done to the glorie of God 2. The good of our brethren and edification of men for this end Christians must make their light to shine abroad before men and the whole law is fulfilled in this one word Thou shalt loue thy neighbour as thy selfe 3. The exercise of our owne graces by doing our owne duties to God and man not selfe-pleasing profiting praise feare shame or such other sinister ends as sway with the vnregenerate but as is the end of the commandement so must it be of our obedience which is loue out of a pure heart and faith vnfained 1. Tim. 1.5 4. Faith will prouide that good actions be compassed by good meanes we may not doe euill that good may come of it It was Rebecca her sinne to draw the promised blessing vpon Iacob by deceit and Lots infirmitie to seeke deliuerance from the Sodomites by prostituting his daughters And though sometimes bad meanes succeed and the Lord by an ouerruling power bring light out of darkenesse yet is there alwaies iust matter of mourning and humiliation 5. Faith will haue respect to good circumstances as times places persons c. the fayling wherein often blemisheth most bewtifull actions and cause them to miscarie and prooue vnsuccesfull In a word faith in the heart is most carefull to doe good things well and because it knoweth that when it hath done the best it can yet all that seruice is vnprofitable it claspeth fast hold vpon the righteousnesse of Christ and will be found in that righteousnesse which is by faith in him Phil. 3. And therefore as for all other so for this good worke of beneficence and loue to the Saints the Apostle wisheth Titus to goe to beleeuers with whom he might be bold as who had receiued a spirit of effectuall faith working in obedience to God and loue to Gods people and could not suffer them to be either idle or vnfruitfull in the worke of the Lord. Well knew the Apostle that to haue sent him elsewhere on this errand it had bin but the losse of both their labors here he knew he should speed or no where So as we may conclude this point with that speach of Augustine where faith is not no good worke can be The third point in the precept is that these good works must be shewed forth for necessarie vses why Christians should shewe forth good workes I haue formerly shewed in handling the 8. verse of this Chapter and therefore will come to declare what are the necessare vses in generall of such good workes as are here called for And here we must know that the Romish Church hath not more boldly then blasphemously pretended many necessarie vses of good workes which the Scriptures neuer intending to set them vp in the place of Christ are far from acknowledging a tast whereof I haue giuen in a fewe positions which are stiffely defended by the pillars of that Church As 1. That good workes prepare a man to his iustification whereas the former point shewed that a man must be a iustified person before he can doe a good worke 2. That they doe iustifie the person of the worker before God notwithstanding the Apostle saith that by the workes of the Lawe no flesh can be iustified 3. That they make men more iust by a second iustification which distinction of the first and second iustification is a dreame of their owne not grounded in the Scriptures nor once heard of in the Church at the least fourteene hundred yeares after Christ and his Apostles 4. That they satisfie Gods iustice for temporall punishment 5. That they merit heauen yea a greater degree of glorie in heauen 6. That they purge away sinnes 7. That they apply Christs merit to purge them 8. That they merit at Gods hand for ones selfe and others 9. That they free from purgatorie paines 10. That a man may raise his trust in God from them All which with many other blasphemous tenures of this kind directly thrust Christ from his throne and make him but halfe a Sauiour at the most and consequently no Sauiour at all It would draw this point further then would well fit a commentarie to dispute here these positions with them and therefore intending our busines in hand and taking the mention of such hereticall blasphemies in this auditorie to be no small refutation we come to those necessarie vses which are warranted by expresse Scripture yea and thence commended vnto vs both in regard of 1. God 2. our neighbour 3. our selues