First what a fearefull deceit is that of many ruffianly Protestants who strengthen themselues in their sinnes sometimes putting off all the feare of Gods iustice and growing into contempt of his iudgements sometimes absoluing themselues from the guilt and curse of sinne in hope of impunitie as though the Lord were become an idle essence who hath put off the power of iudging the world and reuenging the wickednesse of it The Prophet Zephanie noted in his time such a knot of vngodly men that were frozen in their dregges but how came they to this setlednesse in sinne they said in their hearts tush the Lord will doe neither good nor euill And did this sinne die with that age How could it then be that men should so generally fauour themselues in their lusts and become so violent in fulfilling them if they did not conceiue peace in them how could so many of our age scorne religion contemne godlinesse outface goodnesse and conscience how could it be if the Lords silence bred not securitie that we should in vaine crie out so loud vpon profaners of the Lords sabbaths and ordinances against adulterers drunkard◠〈◊〉 swearers raylers and other swarmes of such sinners all whome the Apostle hath barred from any portion in heauen and after our lifting vp of our voyces like trumpets against them no reformation should follow But what a wofull deceit it is appeareth Deut. 29.20 If any man shall blesse himselfe and say I shall haue peace and yet walketh in the stubbornenesse of his owne heart The Lord will not be mercifull to that man but the wrath of the Lord and his iealousie shall smoake out against him and euerie curse that is written in this booke shall light vpon him And so the Lord in the forenamed Prophet hath threatned that whereas they thinke to lie close from vnder his eye who hath put a darke cloud betweene himselfe and them yet he will search as with lights such frozen fellowes to bring spoyle vpon them and to lay their houses desolate Consider this all yee that forget God least he teare you in pieces and none shall rescue A second and as fearefull deceit as the former is that proude conceit of a kind of inbred and inherent righteousnesse of many reputed Christians but indeede of such as wanting Christs righteousnesse seeke to sew their owne â—igleaues together The Pharisies in their time thanked God that they were not as other men they were whole and needed no Physitian The Laodiceans tooke themselues to be rich and encreased and stood in neede of nothing but were deceiued and sawe not themselues in a true glasse which would haue shewed theÌ„ blindnes nakednesse and pouertie So how many ciuill iust dealing and harmeles men euerie where are there at this day who ouerthrowe themselues with this deceit which ariseth sometimes by measuring themselues with themselues as the proud preachers of Corinth seemed somewhat comparing themselues with themselues and otherwhiles by comparing themselues with others whom they take greater sinners then themselues as the Pharisies did but especially through ignorance or a dead knowledge of the righteousnesse of the law they see not what strict righteousnesse God requireth nor their owne corruption boyling within them and so neglect all the sence of their secret lusts rising vp against the loue of God or man and that incessantly in them Paul himselfe without the lawe was aliue and so are these in all vnconscionable wayes without feare of damnation without trouble of conscience and sence of fearefull sinnes because they want the true knowledge of the lawe to worke vpon them while they look at themselues they see themselues liue strictly according to humane lawes they keepe their words are good to the poore iollie housekeepers hold them to old rents without racking their tenants pray for them they are well thought of in their country and what neede of further righteousnessâ— while they looke at others they see some adulterers some drunkards some extortioners they thank God none can charge them with such crimes Yea sometimes they will braue themselues with great professors they would not for a world be so bad as they so couetous so contentious so hypocriticall or some other infirmities shall be fathered vpon them or imputed vnto them and thus they puffe vp themselues ouergrowne with desperate diseases while they scorne others as it were for the toothach Now alas what a generall deceit is this where is there a soule in towne or country but in it owne conceit is aliue which yet liueth in all profanenesse Poore people in the countrie especially content themselues with going to Church and a formall seruice but without all spirit and life yea indeed despise the word and prayer and yet say they serue God as well as others or as they neede or as himselfe giueth them leaue They meane no man harme they say yet their nature must needes be angrie and reuenge too if men much prouoke them they can ordinarily sweare without touch because they say they hope they sweare nothing but truth or by nothing but that which is good If they curse or banne they were vrged vnto it they can seeke out to the witch for themselues their children and cattell because God hath prouided a salue for euerie sore they defie drunkennes but can sometimes in the weeke resort to the alehouse for good fellowship sake they are no common gamsters but after seruice on Sundaies as they say can spend away the time for good neighbourhood Oh how hath the deceitfulnes of sinne ouerreached these poore ones and put out their eies to destruction if there were no law indeede there could be no transgression nor these could be no sinnes but let that light shine once vpon the conscience let the voice of it once awaken the soule out of these dead sleepes they would as fast crie out of themselues and their courses then would all such Pharisaicall righteousnesse vanish as the smoake in the winde then would they no longer say with the Iewes we are wise the word of the Lord is with vs so we are not farre from heauen or so farre as these forward Ministers would make vs beleeue we come to Church we loue a good pulpitman and haue good and faire seruice no no the voice would be that other which followeth we haue all this while reiected the word of the Lord and what wisedome can be in vs and it were to be wished that euen Gods children were wise to discouer this deceite in themselues which otherwise will often dead their diligence in the waies of God while they looke in themselues or compare themselues with others who are not come so farre as they but let them with the Saints looke vp vnto the pure nature of God and to the perfect law of righteousnesse the former will keep them low in their own eyes and the latter prouoke to truth in the inward parts which the Lord by that law requireth A third
to execution Examine thy soule then are the statutes of the Lord thy delight thy solace thy songs in this time of thy pilgrimage for as the child of God knowes his freedome from all powers of darkenesse so can he not if he be out of beginnings of conuersion and act of temptation but haue sweete comforts in his soule from the sense and feeling of the same Thirdly thou must not onely take direction and comfort but goe on to one thing yet wanting required 2. Cor. 3.18 namely that seeing we behold the glorie of the Lord with open face we must be changed into the same image from glorie to glorie that is seeing by the appearing of grace the vaile is remooued that we may see the face of God clearely now must we by meanes of this knowledge be transformed into his image that image in which we were created must be daily renewed and by degrees further restoared in vs which is the meaning of the Apostle when he saith from glorie to glorie for wheresoeuer this shining light is receiued it not onely illuminateth the mind with knowledge of the truth but by little and little it transformeth the whole man into it selfe Whence the Apostle saith Coloss. 3.10 that the newe man is renewed in knowledge after the image of him that created him and no light else can change the thing enlightened into it selfe Examine then whether thou art not onely inlightened with knowledge and vnderstanding but whether thou art changed by it from an vnbeleeuer and vnrighteous person to a beleeuer fruitfull in the workes of faith whereby thy selfe shinest as a light in the world Now the motiues to prouoke vs thus to entertaine the light are sundrie 1. Consider our businesse is such as requireth light the course of Christianitie is an husbandrie a race a iourney a battel 2. The difficulties dangers and obstacles in these businesses are many and we haue need of light to avoide them 3. The day lasteth not alwaies Ioh. 12.35 yet a little while and the light is with you and let the day once slippe whosoeuer walketh walketh in darkenesse he that worketh worketh the works of darkenes the former knoweth not whether he goeth the latter knoweth not what or how he worketh and let this worke be neuer so ciuill and seemely yea let it be neuer so good in the matter yet is it euill in respect of the worker 4. Those that regard not the light while it abideth iustly either forfeit it and make themselues vnworthie the kingdome or by Gods iust iudgement are hardened by it vnto further euill the God of heauen in his iustice giuing them vp to the god of the world to be blinded to destruction and ruled at his will wherein we might be plentifull in examples 5. What light soeuer can befall a Christian is by meanes of this Art thou in the darkenesse of ignorance and blindnesse this is a meanes of the spirit to enlighten the darke dungeon of thy heart and no other Art thou in the blacke darkenesse of thy sinnes here is a light discouering the remission of thy sinne the imputation of Christs righteousnesse Art thou compassed with the darkenesse of Gods displeasure for sinne this by offring conditions of grace and reconciliation maketh the face of God to shine vpon thee Art thou plunged in the darke deeps of afflictions and miseries hence shineth out the light of comfort mitigation and deliuerance Art thou by temptation laid in the darke graue of vtter darkenes death and damnation in thy owne sense and apprehension here onely seest thou Christ abolishing death by his appearing bringing life and immortalitie vnto light by the Gospel and making thee partaker of the inheritance of the Saints in light Lastly the freedome of this gift to such wretched and vngodly persons strongly perswadeth that we should as freely offer our selues to the light as it freely offereth it selfe vnto vs. The which reason is expresse in the text which saith that this grace offered it selfe and appeared when men sought it not desired it not obtained it not by entreatie or otherwise So Ioh. 3.19 the light is come into the world namely the world not expecting it nor wishing it nay when it shone gloriously vpon them they not acknowledging it and this is not the least motiue to the willing and thankefull entertainement of it Notwithstanding all which reasons what a iust damnation hangeth ouer many mens heads who still loue darknesse rather then light For 1. a number please themselues in their naturall estate find sufficient â—ontent in it and are neuer so merrie as when this light is furthest off the Israelites neuer dance so merrily as before the calfe which themselues set vp So will they spare no cost and paines to compasse their lusts they will part with their goods as the Israelites with their earings they will breake their sleepe to deuiâ—e workes of darknesse on their beâ—â—es yea they will powre out their strength and blood as Baals preists did and part with their liues so soone as let their sweete morsells goe Iudas will not leaue his couetousnesse for all our Sauiours faire warnings neither can all the plagues of God mooue Pharaoh to let the people goe Thus numbers turne from the light who by it should be allured to ameÌ„dment of life 2. Others turne against it and hate it and the candlestickes too which hold it forth vnto them they complaine of the brightnesse of the sunne and of too much preaching they scoffe at it and disgrace it and the bringers of it and these are monsters in nature for all creatures naturally loue light and follow it except hatefull battes and owles and such like all true men loue the light and the day but the theife robbeth in the night the adulterer watcheth the twilight he that is drunk is drunk in the night and Christ concluded against him that hateth the light that he is an euill doer 3. Others are not so malicious against the light but would faine ioyne light and darknesse together they would be professors and goe for good Christians but would not forsake some profits and pleasures of sinne The first thing that euer God did in the creation was the separation of light from darknesse which is the first thing also in regeneration The law condemned all mixtures and halting betweene two and the Gospel teacheth that we are either children of the night or of the day and cannot be both at one time no more then it can be night when the sunne is in the midst of heauen Let professours therefore knowing that the Arke and Dagon will not stand together and that they are either in Goshen or Egypt beware of thrusting this earth betweene this sunne and themselues for such an ecclipse portendeth great ensuing euills 4. Another sort would faine walke in this light but would be loth to be seene in it would haue the vse of it and yet hide it vnder a bushell too and therefore keepe
little change of my selfe from that I was long ago Answ. Here two sorts of men are to be respected The former sort are such as are cast vpon a drunken sleep and securely passe their daies in a course which indeed abandoneth all godlinesse and conceiue that a ciuill life will goe for good payment before God as it only carrieth the report of honestie among men and that good meanings and harmeles liuing is Christianitie inough in this delusion doe they dangerously sleep on the top of the maste not once dreaming of the necessitie of any change although their righteousnesse neuer came neare the righteousnes of the Scribes and Pharisies But these are to know that although they gallop not so fast to hell as some others before them yet to hell for the present they tend it beeing a sure thing that vnlesse they be other then they were in time past they shall neuer see heauen The second sort are such as see indeed better things but follow the worse they consent to the law that it is good and in their inner man are delighted with it but by the tyrannie of sinne and dominion of the flesh the law of which is present with them are drawn vnto euill and followe the call of manifold lusts yet because they hate the euill they doe and preserue in them a strife betweene flesh and spirit which spirit still resisteth euen where it cannot preuaile these may espie a change in themselues from that they were when the strong man kept the hold and all things were at peace And if they find not such a through change of the whole man as they desire they are perhappes in the beginnings of grace or in the times of temptation and must waite Gods leysure in theiâ— further freedome or else let them timely bewaile their securitie and sluggishnes which hath setled them on the lees of such corruptions as they ought long since to haue parted from and not so doing are iustly bereaued of their present comfort Thus for the sakes of these I haue dissolued that obiection Vse 2. Hence may many a one learne what to thinke of himselfe Some professe they loue God with all their hearts and haue euer so done since they can remember they alwaies beleeued in Christ and neuer doubted but they were eâ—er deare vnto God But all this is nothing but a deceitfull skinning ouer the sores of their soules with peace peace whereas the case that was euer so good was neuer good at all no if thou canst not remember the time past when thy state was worse then naught I can neuer be perswaded that it is good for the present An infidell once thou wast an hater of God an enemie to righteousnesse and if thou knowest no change so thou art still The knowledge of God loue of God and faith in Christ growe not in thine owne grounds neither is our God so prodigall of these but he that hath them knoweth how he commeth by them no man is borne a beleeuer nor an heire to heauen neither can any make purchase or take possession of it without his owne priuitie Others are so farre from this change in themselues as they cannot endure it in others If a man will not sweare and drinke and game and riot as he once in time past could Oh say they you were wont to be a good fellow and a good companion and doe you now begin to be precise and to take a way alone from all your neighbours If he now begin to speake of a change and they see perswasion will not preuaile with him he had neede get him a new world to liue in a part from his old companions who will be the men they were times years and ages change renew vpon them but themselues are no changlings no new men A third sort haue made a wofull change from that once they were whose lamps haue died out in their hands while as wearie of the good way they haue departed from the way of righteousnesse of whom whosoeuer knewe them may say how is the gold become so dim how is the fine gold changed the visages of some Nazarites are become blacker then a coale Vse 3. Euerie Christian learne hence 1. If we see a change in our selues or others to blesse God that hath made this separation Rom. 6.17 God be thanked that yee were such but nowe yee obey the forme and Blessed be God for this vnspeakeable gift 2. Not to deeme of men as they were once in time past when once this change is come the Lord esteemeth of men according to the present grace receiued and neuer casteth them in the teeth with that they were in time past and why should we vpbraid men with sinnes or infirmities past which the Lord hath couered Paul accounted not Iames Iohn Peter fishermen as they had been in times past but highly esteemed of them at Apostles of Christ beeing called thereunto Oh say some I knewe such a man when he could haue beene as youthfull riotous intemperate as an other and thus commonly the deuill getteth within men to traduce the Gospel especially in professors which maketh this caueat the more necessarie Now we come to the description of our naturall estate corrupted by sinne and this corruption is seated in three things 1. In the minde 2. In the will 3. In the conuersation of life The corruption of the minde hath our Apostle set downe in three degrees of it We were saith he 1. vnwise 2. disobedient 3. deceiued Secondly the corruption of will standeth in the captiuitie of it while we serued diuerse lusts and pleasures Thirdly the corruption of conuersation bewraieth it selfe in that while we liued that naturall life we liued in malice and enuie hated and hatefull Of all which we are to speake in their order And first for the corruption of mind and the degrees of it we will first search out the true meaning of them and then deliuer some naturall instruction out of euerie of them Vnwise This word directly sheweth the follie and want of vnderstanding in the things of God the which that we may better conceiue we must knowe that before the fall euerie man had an vnderstanding giuen him of God both naturall and spirituall both of them holy and entire and that by our apostacie from God in our first parents we lost the maine part of the former and euery whit of the latter All our wisdome in earthly and natural things concerning this present life is not lost yet that which remaineth is as reason it selfe very weake and insufficient that instance Eccles. 4.8 teacheth it There is a man and he is but one alone without a second he hath neither sonnes nor brother of whose trauell in getting wealth there is no end and yet he saith not with himselfe for whom doe I trauell which argueth a merueilous impotencie and darkenes in the vnderstanding of naturall things But come to heauenly and supernaturall there it
stedfastnesse And this promise is described 1. from the stabilitie of it in that the author of it is God who cannot lie 2. from the antiquitie of it gathered from the circumstance of time before the world began both which considerations most effectually commend this promise of God and also confirme this our hope which leaneth vpon it Quest. What kind of promise is this heâ—â— mentioned Ans. The word signifieth such a promise as is meerely free and most absolute as the learned haue obserued and is opposed vnto all legall promises which are not free but conditionall and made good to the keeper for the keeping of the law for the man that doth the law shall liue by the lawe but euangelicall promises whereof this is the principall are no such compacts or bargaines but free without all antecedent inducement and all condition of doing any thing on our parts As for the condition of faith which some may here alleadge the answer is we receiue nothing for our faith nor the worthines or worke of it but by it as a hand or meanes we receiue the free promise of eternall life Quest. But how could God promise before the world began that is from euerlasting seeing there was none then to promise vnto Answ. By an vsuall figure of speach the thing decreed is put for the decree it selfe and the true sense is this God promised that is decreed to promise before the world began and in due time hath made that promise manifest in the word preached as in the next words The like phrases we finde 2. Tim. 1.9 He hath called vs with an holy calling before the world was Eph. 1.4 we were choosen before the foundation of the world that is God decreed then to choose vs. Neither will this speach seeme strange to him that considereth 1. that with God all times are present none former or latter to him 2. that hereby the Scriptures would note the certaintie and assurance of such a maine promise of such vse and expectation Out of which words we note three lessons 1. That life eternall is ours by free promise 2. That God cannot lie and therefore the promise is infallible 3. The admirable care and loue of God to man tendring his eternall good before he or the world was Doctr. 1. That eternall life is by promise appeareth by that vsuall metonimie in the Scriptures whereby it carrieth the name of the promise it selfe although indeede it be the thing promised Heb. 6.12 be followers of them who through faith and patience attaine the promise that is life promised This truth was liuely typified both in the sonnes of Abraham as also liuely shadowed in that earthly Canaan The sonnes of Abraham were Isaac and Ismael two sonnes but one heire and he the sonne of promise by which title alone he held his prerogatiue whereas Ismael was the first borne Hence was it vsuall with the Apostles to oppose the sonnes according to the flesh to the sonnes of promise And as it was then so now is there a seede of promise euen all faithfull men and women who are raised out of faithfull promises faithfully apprehended called elsewhere not sonnes onely but heires of promise that is not onely such as to whom the promises belong but such as claime their inheritance onely by adoption and promise and not otherwise In like manner the earthly Canaan was called the land of promise not onely because it was long before promised to Abraham and his posteritie many of whom for many generations onely so enioyed it but also because those that were brought to the possession of that good land had it not for their owne worthinesse they were charged to beware of such thoughts for God gaue them this power by stablishing his couenant with them figuring vnto vs no other thing but that this blessed rest prepared for the people of God the truth of that shadow is held in no other tenure but by vertue of the promise neither here nor hereafter adde hereunto that whatsoeuer grace the Lord powreth into the hearts of the elect they all beeing not onely steppes and degrees but pawnes also and pledges of eternall life looke out vnto the promise faith apprehendeth it hope expecteth it loue thankfully entertaineth it yea and all the rest are quickned and strengthened by it Nay in this regard the holy spirit of God from whom these streames of grace doe flowe is called the spirit of promise not onely in that he was promised to beleeuers as Ioel. 2. I will powre out my spirit but also because he sealeth vp vnto their hearts the certentie of this maine promise touching their saluation Obiect But life eternall is called a debt Ans. It is so of his promise not of our desert Herodias craued Iohn Baptists head as her due but not because by dauncing she had deserued it but because of the Kings promise And that these promises are free may appeare in the first and maine giuen to Adam when he was farre from deseruing it in whom was nothing to mooue to the Lord but to the cleane contrarie Vse 1. Whosoeuer pretend any other title to the inheritance besides the promise of God are of the bondwoman and Ismaelites descending of Agar The Apostle sheweth how we receiue the promise of the spirit that is freedome from the law sinne death hell and damnation namely through faith here is no merit but faith taking â—old Which condemneth that arrogant doctrine of the Church of Rome who will haue life eternall repaied to the merit of workes for their condignitie which is all one with the renouncing of the promise of mercie and to flie for releefe vnto the iustice of God Whereas the whole new Testament draweth vs from that legal righteousnesse and suffereth vs not to behold our best workes but God the promiser and Christ the mediator and our birth which brings our inheritance and our selues in the gifts of righteousnesse and remission of sinnes onely receiuers and in the matter of our iustification before God meere patients and no agents at all Vse 2. The strength of our hope standeth not vpon merits but vpon this same promise which confuteth another Popish error that to hope without merit is presumption but Abraham had another prop for his hope it was not merit that made him hope aboue hope but because he knew who had spoken he doubted not the promise through vnbeleefe Obiect 1. Ioh. 3.19 If we loue indeed and in truth we know that we are of the truth And therefore hope of saluation is to be fetched from the workes of loue Ans. The scope of the Apostle is to teach that true faith cannot stand without a good conscience not that the perswasion of it either onely thence ariseth or thereupon only dependeth or cannot be without works but that then we haue more full perswasion of our coniunction with God and soundnes in faith when together with the inward
or countries reformed on the suddaine No this is a worke which must first be performed by seuerall persons and so brought into families and so into townes and so into countries For otherwise let neuer so good lawes be enacted for common welths neuer so pure orders in any Church the labour is no lesse then lost But especially let the Minister looke to this that first himselfe then his house and then Gods house be reformed Vse 2. Here is a note to knowe a true professor by not to deeme him as he appeareth abroad but if thou wouldst haue the iust length of his foote follow him home from Church see how wisely he walketh in the midst of his house see whether his house be a Church how his children are ordered whether his seruants be like Cornelius his seruants and in a word whether he and his house at home serue the Lord. Doctr. 2. He that would haue the blessing of gratious children he must beginne at religion planting it in them as their tender yeares will beare training them in the institution and reformation of the Lord seasoning them with the words of pietie distilling and by little and little dropping into them seeds of holinesse and the feare of God and prouiding that they might if it were possible sucke in godlines with their mothers milke For this is the way to haue his house a little Church and house of God besides the approbation of his owne faithfulnes And that this is the dutie of parents we might be plentifull in Scriptures and reasons but briefly let euery father consider 1. that he is one cause of his childs euill he hath helped him into sinne and hath begotten him in his owne image the heathen could say that there are two maine causes in a lewd father of a lewd child 1. the euill nature and disposition of the parent 2. euill education now seeing the best of vs bring too much miserie vpon them by the former we had neede be meanes by the latter to drawe them out of it 2. This is a good ground of all other nurture and discipline teach them all the doctrine of manners all tongues together with all arts sciences yet let thē want this one discipline thou leauest them to the curse of God the ende of their liues is peruerted and in stead of beeing the staffe and ioy of thine age they shall perhaps become thy greatest scourges True it is which Salomon vttereth and which euerie parent in some measure shall say My sonne if thy heart be wise I shall reioyce whereas by the iust iudgement of God many lewde sonnes neuer come to knowe or performe dutie to parents because parents haue had small or no care to teach them dutie towards God 3. Marke how the Lord looketh vpon this dutie and accordingly blesseth or curseth fathers and children Abraham was to be a mightie nation c. and the Lord would not hide his secrets from him because he knewe he would teach his familie Gen. 18. On the contrarie Ely otherwise a good man how seuerely was he with his whole house corrected for neglect of this duty see the historie 1. Sam. 2.29 4. Euery Christian must extend his care euen to posteritie and be a meanes to leaue his children the true worshippers of God in the places where he hath liued or shall liue abroad in the world for as if we would haue the Church of God and his truth continue amongst vs we must then bring it into our houses so if we would haue it continue after vs when we are gone we must leaue it with our children that they may continue it in their houses also Quest. But wherein especially doth this dutie consist and how may we performe it Ans. It standeth in two things 1. in acquainting them with the grounds of truth necessarie to saluation and this must be done by priuate catechising 2. by bringing them to the publike assemblies so soone as they are able to sit either fruitfully or reuerently and in both these watch ouer their profiting Thus maist thou and oughtest to teach euen a child in the trade of his way Obiect But this is a vaine thing to trouble children alas what would you haue children to doe Answ. But although it may seeme to be fruitlesse while they are young yet will they remember it saith Salomon they are old teach thy child to speake well while he can but speake and when he will conceiue afterwards the sense and meaning of it 2. Thou shalt not loose thy labour for by this meanes thou shalt displace at least restraine naturall folly which is bound vp in their hearts if thou dost nothing else 3. Looke vpon the examples of godly parents Hannah brought Samuel to Heli his instructor so soone as he was weined 1. Sam. 1. Salomon was but a tender child when Dauid his father taught him and said let thy heart hold fast my words Eunica the mother of Timothie taught him the Scriptures of a child and what excellent fruits and testimonies appeared in these of their timely instruction Vse Let euerie parent resolue of the timely instruction of their children that as he hath begotten them in the flesh he may be a meanes to beget them in the faith also that as he is the father of their bodies he may also become after a sort the father of their soules also and let the mother be a nurse to the soule of her little ones as of their bodies and both fathers and mothers vse meanes that as their children waxe in bodily strength and stature so also they may growe to some strength and age in Christ Iesus But this dutie is not discouered in the fruits of it nay the practise of our youth without and on the Sabbath pointeth with the finger to that rule that is within doores throughout the weeke and if to profane the Sabbath sweare raile curse game contemne superiours be notes of faithfull children there is a number such but if these be things better beseeming the education of infidels it is a shame for professors of the Gospel to haue them so rife amongst them And what other is the next cause of the generall profanenes and dissolutenes of our age surely because men content themselues to send their children to Church and yet some scarse that and many that for a fashion that if they can meete with knowledge of God or religion there so it is but they banish it out of their houses And how infinitely doe we hereby disadvantage our selues The Papists confesse that all the ground we haue got of them is by catechizing and it is to be feared we shall loose our ground againe for want of it Iulian himselfe cannot deuise a readier meanes to banish Christian religion then by pulling downe schooles and places of education of children by chatechising And when lost the Church of Rome the soundnesse of religion but when they put downe chatechisme and set vp idols
and images the bookes of laimen and children Considering therefore the corruption of the heart which needes reformation with the soonest euen as the bodie must be framed at the first swadling and weedes plucked vp at the first peeping vp together with the commandement of God which enioyneth the parent to whet precepts vpon his children the practise of Christ calling babes vnto him and instructing his familie and lastly the benefit which hence shall redound to thy child thou leauing him the onely pearle and treasure which is likely to abide with him be not wanting in thy endeauours but giue all diligence whereby thou maist be the father not of children onely but of faithfull children Not slandered of riot As the Apostle requireth that the children of Ministers should be taught in wholesome doctrine so now by remoouing the contrarie would he haue them sutable in their manners and behauiour that euen in the Christian carriage of the children the fathers fitnes to gouerne may be approoued scandall may be avoided neither his doctrine nor life may be iustly excepted against Whence in generall may be noted that the carriage of a mans children is a great credit or disgrace to his profession which as it is true in euery professor so especially in the Minister for either the fathers glorie is seene in his gouernement or the profanenes of the children is the fathers blemish A wise sonne saith Salomon is the crowne of his father but lewd children are like Simeon and Leui which make their father otherwise a good man stinke among his inhabitants There was a lawe enacted that if any man laid slanderous things to his wife as that he found her not a virgin the woman her selfe may not followe the action in clearing her selfe against her husband least the mariage should seeme to be dissolued pendente lite but the Lord most wisely ordered that the parents should for her and why they surely because their name and honour was impeached in that their daughter was accused to be corrupted in their house and they did not their dutie in watching ouer her virginitie and accordingly as the matter was found in issue the father was dealt withall for if the defamation prooued vntrue the partie must make the father amends by giuing him an hundred shekels of siluer and yet shall he not be troubled with his daughter and if the daughter was conuicted she must be brought to her fathers doore and all Israel must stone her and the reason is added why she must be there stoned because she hath wrought follie in Israel and plaied the whore in her fathers house that is for transgressing the lawe of God violating her parents authoritie and credit and defaming her fathers house But an especiall lawe besides was made for the daughter of a Priest If a Priests daughter play the whore she polluteth her father and therefore she must be more seuerely dealt with then any other she must be burnt with fire Obiect If it be said that whosoeuer of other tribes were deprehended in the same follie were also put to death I answer yea if they were espoused or married but if virgins except a Priests daughter were not And well may the Church esteeme of a man according to the gouernment of his children seeing the Lord himselfe goeth before in this example How was Abraham honoured in his eyes in that his children were so instructed and ordered how was Ionadab graced by the Oracle of God himselfe promising that he should not want a man of his seed to stand before God for euer and all for the obedience of his sonnes testified in following their Fathers so strait iniunctions And on the contrarie how were good men blemished and dishonored for the profanes of their children as Eli is said to honour his sonnes aboue God More specially we are to consider in the precept 1. The speciall vice prohibited 2. the hatefulnes of it 3. the vse 1. Riot is a prodigall and lauish wast of a mans substance in eatings drinkings intemperance voluptuousnes vncleannes or any other filthy lust The word in the originall beeing taken from a certaine people who were wont to spend their whole daies in feeding and stuffing themselues and this was the greatest part of their care and calling whom for this cause the Grecians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is such as cannot be saued from a most desperate miserie or else such as saue nothing for themselues and their family but in the end beeing brought to extreame want and penury die most miserably 2. The hatefulnes of this sinne appeareth 1. In that it is a note of all profanes and irreligion for the text opposeth it to faithfulnesse 2. It is branded to be a course of the vnconuerted yea the verie knot of all the lusts of the Gentiles and called excesse of riot see 1. Pet. 4.4.5 3. It is not onely an enemie to religion but euen foileth all ciuill vertues as iustice temperance sobrietie peace chastitie humilitie â—â—uth c. For what is the ruffling and roysting life of a number of our gallants and lâ—stie bloods but an intemperate an vnpeaceable course beeing men of a word and a blow breathing out nothing but bigge words loud lies fearefull othes hauing so farre forfeyted all their truth and credit as they may iustly be suspected least when they speake truth they as their father the deuill doe it to deceiue not at any time conceiuing or acting but what may stand with their brutish appetite And yet these men call themselues and one another good companions and good fellowes but if euer the Lord open their eies to see their waies their owne tongues shall confesse that all this while they were so farre from the suite of Saints and good men that they were vnfit companie for honest ciuill men 4. Such an hatefull sinne this is as where it riseth to any height in children the Lord will haue the parents themselues to become both accusers and witnesses against their children and prosecute them till they see them stoned to death whereof the Lord giueth two reasons 1. to take away the euill of sinne 2. to take away the euill of infection that all others may feare by his example 3. The vse 1. Let no man that would be counted religious vphold riotousnes in his children it beeing a note of vnfaithfulnes irreligion and a tainted heart How can such parenâ—s be counted faithfull that suffer their sonnes and daughters to runne into the infamie of pride prodigalitie excesse not vsing meanes to reclaime them but rather fitting them by outward means with fewell to these flames Shall God command thee to bring out thy riotous sonne to stoning and wilt thou rather strenghthen him in this sinne 2. If the sinne be so hatefull in all mens children much more in the sonnes of Ministers against which our Apostle leuelleth And let all our youth especially Ministers sonnes of whom there are
can want and abound I can be full and hungrie in euery condition I can be content If the world come in vpon thee vse it as not vsing it if it doe not yet account the present condition the best for thee because the Lord doth so account it and the way to get wealth is to giue it vp into Gods disposition as Abraham by offering vp Isaac to the Lord kept him still 2. Turne the streame of thy desires from earthly to heauenly things making with Dauid God thy portion then shalt thou be better without these then euer thou wert or canst be with them Zacheus when he had Christ was rich inough although he had not a quarter so much as he had before and for his graces esteeme them aboue goods crauing with Salomon wisdome before wealth the blessing of Iacob before Esaus pottage Especially labour to feele the want of Christ aboue all things for this hunger would starue the other and worke this effect that while the foole gathereth riches to himselfe and is not rich in God thy conuersation shall either be without couetousnesse or if at any time thou couet it shal be certaine not vncertaine riches which thou maist treasure vp in heauen and then send thy heart after them while the other are fit onely to fixe the hearts of the possessors in the earth Hereunto agreeth that of Paul to reioyce in the crosse of Christ by which the world shall be crucified to thee and thou vnto it for once beginne to reioyce in the things which he hath done and suffered for thee and thou wilt beginne also to account of all things as doung in comparison of him hereupon the world will beginne to frowne on thee and hate thee and then shalt thou with more ease hate it and thus daily the more thou risest with Christ the more wilt thou seeke the things that are aboue 3. Thou must goe one step further daily to crosse the affection directly 1. by daily seeking the assurance of the pardon of sinne 2. by daily prayer against this sinne especially 3. by daily reading the Scriptures which are the sword of the spirit to cut off such lusts wisely obseruing and applying such places as most crosse it 4. by beeing readie to do good and distribute and exercising liberalitie vpon all good motions and occasions So Paul counselleth rich men to become rich in good works 1. Tim. 6.18 The earthly minde will say these are hard taskes but let such a one consider how hard it is for a couetous rich man to get into the kingdome of heauen Vers. 8. But harberous one that loueth goodnesse wise righteous holy temperate Now the Apostle proceedeth to make enumeration of those vertues which in the Minister are to be opposed to the former vices of which we haue spoken at large and these vertues are opposed either specially as to couetousnesse hospitalitie to frowardnesse loue of good things and men to drunkennesse wisedome and sobrietie or else more generally two other vertues are set against them all namely righteousnesse in regard of men and holinesse in respect of God Whence before we come to the particular handling of thē seuerally as they lie in the verse this instruction is generally to be noted That it is not sufficient for the Ministers neither any other Christians to be free from many vices but for the beautifying of their place and profession they must shine out by many positiue graces to the glorie of God and the gracing of his glorious Gospell which they teach and professe 1. Tim. 6.11 But thou O man of God flie these things and followe after righteousnesse godlines faith loue patience c. which truth is euident in an inferiour office euen in the poore widdowes which were to be admitted to the seruice of the Church cap. 5.10 And for the common Christian the commandement is not onely to eschewe euill but doe good and the generall reasons are these 1. Euery commandement in Scripture hath two parts the affirmatiue and negatiue and one of these still included in the other God in his law commanding any good forbiddeth the contrarie euill and this euen mens lawes doe so in prohibiting any euill he enioyneth the contrarie good which mens lawes doe not for example Forbidding to take his name in vaine hee commandeth the holy vse of it and forbidding to steale or kill he commandeth truth charitie the ground whereof is this that Gods lawe is not onely a bridle to restraine vice as mens be but also a rule and direction and way whereby and wherein to walke 2. The true knowledge of Christ is effectual operatiue for to know Christ right is to be a true beleeuer Now euery true beleeuer is 1. Gods newe creature and such a workemanship as is created vnto good works Eph. 2.10 2. Gods peculiar to set out the vertues of him that called him out of darkenesse into a wonderfull light 1. Pet. 2.9 3. Gods planting to grow vp as by the riuers of water to a tree of righteousnesse laden with the fruits of the spirit for this is the blessing of the Lords plants Isa. 61.3 4. a member of Christs bodie and therefore as a member in the bodie must not onely be harmelesse but of good vse for the seruice and benefit of the whole 3. The danger of fruitlesnesse in Christianitie for not only the ground that brings thornes and thistles is neare a curse nor onely the tree that bringeth forth bad fruit is nere the burning but if it bring not forth good fruit it shall be hewne downe and cast into the fire The rich glutton was sentenced for not releeuing Lazarus he did him no wrong one would think nor tooke nothing from him but he did him no good and so detained his right from him so the tenour of the sentence shall runne at the last day not against them onely who reuiled reproached condemned or crucified Christ but those also who clad him not fed him not harboured and visited him not Vse 1. This doctrine fully answereth a common plea which is made for the iustifying of many drones insufficient and ignorant ministers they are euerie where receiued in the minds of most as honest simple men well meaning peaceable and harmelesse and such as would be loth to doe any man iniurie and all this is well but what fruits of the spirit haue they what wisedome of God shineth in them what sufficiencie to doe the dutie of their calling what loue to Gods people what diligence in preaching and making knowne the wayes of God oh no here we cannot say much then I say thou sayst not so much as would haue mooued our Apostle to haue either admitted or permitted such in the Ministerie who requireth that such should not onely be not gracelesse and wicked but gracious persons shining in the robes of pietie and righteousnesse 2. This doctrine discardeth also a number that goe vnder the name and in the number of Christians
the poore members of Christ amongst our selues If a stranger who is cast out of house and home for the profession of Christ ought to be releeued much more our owne suffering in good causes whether bonds or imprisonment losse of liuing banishment or whatsoeuer they suffer if for keeping good conscience And the like is to be said of our aged feeble and impotent poore who haue beene in many places of the Land pittilessely neglected and despised so farre as notwithstanding the wholesome lawes prouided in that behalfe some of them haue beene suffered to pine and die in the streets for want of harbor and releefe The Lord lay not this sinne among other vnto our charge Now when we call rich men to reserue some portion of their wealth to such godly vses oh no they will cast their bread on no such waters and they finde no abilitie to doe any thing this way this were to weaken their estate and to straine themselues so as they should not be able to hold out Which no doubt were the reasonings of the Corinths whom the Apostle that he might stirre them vp to beneficence and liberalitie towards the Saints wisheth them to consider what Christ had done for them he strained himselfe and was content when he was rich to become poore for them Christ weakned another manner of estate for vs then any man can for him he left all his glorie for vs but how few will leaue their shame their trash their couetous and voluptuous lusts for him and to such as aske where they should haue to hold out if they should be so readie to distribute he answereth in the 9. chapter following the same argument that the Lord findeth seed to the sower and he maketh men rich to all liberalitie vers 10 11. Others obiect and say but such a one hath offended me or I know this or that by him or he deserueth no such thing at my hands Answ. But take heed this be not a churlish Nabals answer to Dauids iust request spoken out of partiall couetousnes rather then as the truth of the thing is Againe let the person be what he will looke thou on Gods image in him this offends thee not iniuries thee not is not vndeseruing of thy loue and the fruite of it and if thou giue not to the man giue to manhood in him and consider that he may be a partner in the grace of life with thee Reasons 1. Hereby thou art like God he sparseth abrode he vnweariably giueth good to good and bad straine thy selfe so thou expresse this vertue of his 2. What thou giuest to Christian men thou giuest to Christ himselfe If Christ were on earth againe doubtles rich men would send to know his wants and store him with presents Now we haue not himselfe with vs but the poore we shall alwaies haue to shew our affection to Christ in who hath said in that yee doe it to one of these little ones that beleeue in me yee haue done it vnto me 3. An hard man had rather lend to one that is able to repay him then giue to such an one as is not If thou wilt not giue any thing to Christ by giuing to the poore lend vnto him and he will become thy pay-master 4. Because many would giue vnto others but for feare of wanting themselues marke the promise of blessing Prou. 11.25 The liberall person shall haue plentie and he that watereth shall haue raine and vers 24. There is that scattereth and is more encreased on the contrarie he that spareth more then right commeth to pouertie and he that turneth his eare from the crie of the poore himselfe shall crie and not be heard and iudgement mercilesse belongeth vnto him that sheweth no mercie I would to God all this would bring on our rich men who will doe nothing for the honour of God but halfe the way that the Macedonians were come vnto who bestowed to the vse of the poore Saints to their abillitie yea euen beyond their abillitie but till men learne to giue themselues first to the Lord and then to his Ministers as they did it will neuer be done that is till they giue vp themselues to obey God teaching them such duties in the mouthes of his Ministers A lover of goodnesse Hauing exhorted to the doctrine of beneficence and liberallitie to the poore Saints Now the Apostle perswadeth vnto the ground from whence that must rise for otherwise it will prooue rather a shadow or carkase of a vertue then a vertue or true grace it selfe which perhapps may profit another but not ones selfe This ground is true Christian loue of which the Apostle speaketh 1. Cor. 13.3 If I giue all my goods away to the poore and want loue it profiteth me nothing and therefore I thinke it is rather to be read a louer of good men seeing the word in the originall beareth well either reading True it is that these two are neuer to be abstracted one from another for good men are to be loued for their goodnes and whosoeuer loueth goodnes loueth good men as he that hateth good men hateth goodnes it selfe yet of these two the context seemeth to fauour and carie vs to the latter For as the Apostle would haue the Minister harberous so would he haue his house an harbour not for idle and voluptuous much lesse vitious persons but for good men and besides there is another word more fit to expresse the former sence as Beza obserueth By good men are vnderstood those vnto whom the Lord hath imparted and communicated his goodnes not generall goodnes which he extendeth ouer all his creatures but his speciall grace in Christ whereby he embraceth a small number in comparison of the whole masse of mankind whom of the children of wrath he chuseth to the adoption of sonnes on whom he stampeth his owne image and so maketh them both louely to himselfe and worthy to be loued of vs also Now for the better vnderstanding of the precept two questions are to be resolued 1. Whether good men only are to be loued and not euill Answ. As God is good vnto all Psal. 145.9 but especially to Israel and those of a pure heart Psal. 73.1 yea as he loued vs when we were enemies but much more now beeing reconciled by the death of the Sonne so is the commandement directed vnto vs to loue and doe good vnto all but especially to the houshold of faith Gal. 6. Besides this word seemeth to eye such an inward affection as draweth into the fellowship companie and conuersation of another in whom for some goodnes appearing it delighteth and vnto whom it would still draw some degrees nearer Whence thus we may fasten the dutie more surely vpon our selues I am indeed bound to loue all men in respect of Gods image humanitie and common nature and the common law of nature seeing I my selfe were I neuer so bad would be loued of all yea and in regard
hearts God giues them ouer to beleeue and broach doctrines besides the word all their learning hindreth not nay rather armeth them to sticke fast to falshood and errors and to defend doctrines of much loosenesse and libertie Especially the iudgement of God is come vpon the Romish Church to the vttermost who because they lay this for a ground of their doctrine that this word is not of it selfe faithfull and certaine vnlesse the Church and Councels and the Pope authorize it to mens consciences and that any other word thrust vpon the Church by the former authoritie is euery whit as faithfull as this hence is their whole religion a mysterie of iniquitie and delusion hence comes in intercession of Saints worship of images prayer to and for the dead pilgrimages here purgatorie hereafter reuelations masses bread-worshippe propitiatorie sacrifices mixture of Moses and Christ which is a doctrine cutting them off from Christ who haue before cut off the authoritie and credit of the Scriptures which are the word of Christ which fearefull iudgement let it mooue euerie Timothie and Titus carefully to keepe the worthie thing which is committed vnto them 2. Euerie Minister is taught hence to hold him vnto this faithfull word for so he shall deliuer not things doubtfull and vncertaine but such as men may leane vnto rest and as we say write vpon And this is insinuated by our Apostle that that is a faithfull ministerie which holdeth it selfe vnto a faithfull word such as is the sure anchor of mens soules against which hell gates cannot preuaile Such was the ministerie of the true Prophets Ieremie saith of a truth the Lord hath sent me and bidden me speake these things of the Apostles who deliuered such things as they receiued of the Lord and commanded vs that if an angel from heauen or a deuill from hell should bring not a contrarie but a diuerse doctrine from that to hold him accursed yea of the Sonne of God himselfe who said my word is not mine but my fathers What horrible blasphemie then is daily practised in the Popish Churches whose teachers calling these faithfull words a nose of waxe send men to dumbe idols the teachers of vanities and lies yea to Apocryphall writers to fathers councels Bishops and Popes as though the Scriptures had lost all their faithfulnesse or as though the canons decrees summes and sentences of men were more stable then that eternall truth that shall out-last heauen and earth Was this a faithfull word in Pauls time and is it not so still doth the sonne of the eternall father pronounce of his fathers word that it is not onely true but truth it selfe and that not one iot of it can passe or faile and is it any other then the voice of Antichrist which shall say that it is no certaine word at least to me vnlesse the Church say so Shall the spirit of God call it a sure word of the Prophets and Apostles and a word of truth and shall we heare a wicked and lying spirit come out of hell and say that this stabilitie and truth dependeth vpon man whereas let God be true and euerie man a lyar and that if those men whom they tearme the Church change their minds or any sense in the Scripture so doth the holy Ghost also Let these owles flie the light of the Scriptures as such as loue to liue in darkenes carnall religion must haue carnall props like lips like lettice we say and such a Church such lawes As for vs let vs as it standeth vs in hand hold vs vnto this faithful word and not in stead of it deliuer the vnfaithfull words of men whether Philosophers or fathers or schoole-men And is it not good reason that we should be tied to this word when euen the Prophets and Apostles were Isai must take a role and write and binde the testimonie and seale the lawe among the disciples the commandement to Ieremie was preach the words that I shall tell thee In the newe Testament they must heare Moses and the Prophets Paul was separated to preach that Gospeâ— which was promised before by the Prophets and accordingly he witnessed that he spake nothing besides the things foretold by the Prophets Againe what ministeriall worke is it which this word doth not most naturally and happily effect for this is a sure instrument to beget faith Ioh. 17.20 and to confirme it Act. 15.32 to conuert soules Psal. 19.7 and to saue soules Iam. 1.22 Now vnto hearers this doctrine affoardeth also speciall vse of instruction 1. If it be so faithfull a word euerie man must attend vnto it 2. Pet. 1.19 we haue a surer word to which yee doe well that yee attend 2. To lay vp this word surely as beeing the sure euidence of thy saluation and of thy heauenly inheritance among the Saints Men locke vp their euidences or convaiances of land in sure and safe places delight often to read in them suffer no man to cousen them of them whatsoeuer casualtie come these are by all meanes possible safegarded and shall any man carelesly neglect such an euidence as this is without which he hath no assurance of saluation nor the tenure out of his idle conceit of one foote in heauen a lame man if he hold not fast his staffe falleth and whosoeuer looseth his part in the word looseth his part in heauen 3. Here is a ground of thankfulnesse in that the Lord hath not onely vouchsafed vs life and glorie and immortalitie when we were dead and when nothing could be added to our miserie but hath also giuen vs such a constant guid and direction therunto we might either haue groped after him in palbable darknes or haue had such direction as might haue affoarded vs lesse assurance and comfort but now beleeuers knowe assuredly that they were loued of the father before the foundation of the world and out of that loue chosen vnto life that the Sonne was sent to ransome them from sinne and present them iust before his Father that his spirit is sent out to regenerate them and to further and finish their sanctification that by his prouidence they are supplied in all their good that by his power they are protected from all their euills He might haue brought vs to heauen and neuer haue let vs know any of these comforts in earth yet would he not so slenderly leaue his Church but as our Sauiour noteth he hath spoken and written this word that our ioy might be more full which is one generall vse of the whole word of God Now what can we doe lesse then in way of thankfulnes 1. yeeld vp our selues to be directed by this faithfull word 2. Beleeue it in whatsoeuer it commandeth threatneth or promiseth in that it is such a faithfull word and hereby we set also our seale vnto it 3. Constantly cleaue vnto it in life and in death and not to be so foolish as
deliuered from that for then the light would discouer them so as the simplest could scarce lie open vnto them and therefore they must first insinuate themselues and then by addition and sowing of their owne both depraue and denie the truth 2. The verie nature of error beeing the child of darkenes is to flie the light and as the adulterer watcheth for the twilight so doth he that adulterateth the truth Vse 1. Not needing to applie this doctrine against the Iesuites who like so many swarmes of frogges and locusts are sent out of the bottomles pit and creepe euery where into houses especially ignorant corners to beguile the simple Let it teach vs this wisedome to know whom we admit into our houses Many dangerous men there are of corrupt mindes who dare not nor will speake againâ—â— a doctrine deliuered to a mans face nor before such as can iustifie it but behinde a preachers backe can traduce it and before the weake and simple offer impeachment vnto it of these there are not a few who whether they be Popishly or profanely addicted must be wisely discouered and remitted for their entertainment to such as themselues 2. We must in our priuate houses cleaue to truthes publikely deliuered and beware least any deceiuer defeate vs of such a treasure The Lord might free his Church in an instant of all seducers but he suffereth such hurtfull men 1. to trie the faith of his and their loue to the truth whether they will abide with him in temptation 2. to rouse vs out of securitie that the more gins and snares are laid for vs we might be the more circumspect for thus the Lord left the Cananites in the Land vndestroied to exercise his people for which with other endes he seeth it meete that these tares should growe together with the wheate vntill the haruest 3. As these wicked ones are suttle to corrupt the truth and disperse their errors namely by infecting and subuerting houses so should we on the contrarie learne to be wise in our generations and know hence that the way of fortifying and spreading the truth and banish error is by instructing and enforming our houses And surely truth will neuer flourish in the Church and in publike till it be more heartily and with better welcome entertained in families We wish good lawes and by Gods blessing many there are for the Church but were there none to our hands euery Christian should be a law to himselfe and all that is within his gates Let vs make good orders and obserue them in our families and thus our houses shall become Churches And by whetting the truth vpon our children and seruants they shall be able to teach their families after vs and so we shall propagate the grounds of true religion euen to after ages The third point of the danger is that they subuert whole houses not one or two persons in the houses but whole houses Where note the infection of error which is therefore compared to a gangrene or running tetter which let it take any one part and destitute it of heate and vitall spirits it proceedeth on vnto all and no way is there to cure the person but by cutting off the member Our Sauiour Christ calleth the doctrine of the Scribes and Pharisies leaven for the spreading of it So also if the error be in manners let Peter dissemble a little and a number will fall with him yea and Barnabas also will be drawne into the dissimulation Vse 1. Teaching Masters of families to become more wary of themselues for on them dependeth the good estate of the whole family if they be ouerreached the whole family is seduced if the deuill hold in his power the Master of a familie he knoweth little good will be done in that house except the Lord preserue some Ioseph in Potiphars house or some Saints in Neros court to iudge and condemne the rest both here at the great day 2. They must be watchfull ouer their families to keepe Popish and prophane persons out of doores least they corrupt the rest We know little what mischeife a little leauen doth but the deuill knoweth well inough and therefore he seeketh to thrust into euery societie and familie some wretch or other not to hinder good things only but to spread euill and mischeife that if he can Christs owne companie shall not be without a Iudas Wâ—ll knoweth he that one swearer one drunkard one contemner of God and his word will doe more mischeife in an house then many religious persons can doe good Let heads of families not take their seruants hand ouer head not caring what their seruants are or are not so they will be droyles and drudges but for their owne sake for their children sake and for the more prosperous successe of all their businesse make such choise of their seruants as they may truely say with Ioshuah I and my house will serue the Lord and with Ester I my maids will fast 3. When Satan or his Ministers goe about priuily to bring vs out of tast with the word or the preachers and professours of it be wise to espie his malice betimes and timely preuent him for otherwise he will speedily subuert thee and thy house for he doth his mischeife by degrees and if thou yeeldest thy selfe but a little to harken to his whistle God in iustice may yeeld thee wholly and thy house to delusion Thus haue we seene the dangerous effects of these false teachers which beeing so great must encrease the true Ministers 1. diligence Act. 20.28 2. faithfulnesse against them Gal. 2.11.14 Now we come to the declaration of this latter effect by the instrumentall cause false doctrine and the finall which is couetousnes or filthy lucre Teaching things which thy ought not that is either impious doctrines which derogate from the glorie of God extenuate the merit of Christ or else loose and licentious doctrine rather giuing patronage to corrupt manners then any way improouing them And all these they teach for filthy lucres sake Doctr. Where the heart is set vpon gaine it will haue falsehood to feed it True it is in all sorts of men and callings which is here said of false teachers filthy lucre and falsehood are inseperable companions The Prophet Micha telleth vs that the Preists that teach for hire and the Prophets that prophecie for mony while they bite with their teeth that is while they haue to bite and feed vpon all is peace to the feeders but if a man put not into their mouthes that is satisfie not their appetite and desire they prepare warre against him as if he were an enemy to God and man The like affirmeth Ezekiel of the false Prophets who polluted the Lord among his people for handfulls of barly and peeces of bread would sew pillowes vnder euery armehole by which type they signified ease and prosperitie to the people and made vailes for euery head
vnder euerie greene tree and were disobedient children and yet cap. 4.19 he so taketh their miserie to heart as that he crieth out oh my belly my belly I am pained at the verie heart my heart is troubled within me I can not be still And when cap. 9.2 he had desired a place apart that he might neuer come among them they beeing become adulterers an assemblie of rebels and proceeded daily from euill to worse yet to shew that his soule abhorred them not neither that he had cast them out of his affection he tells them in cap. 13.17 that if they would not heare his soule should weepe in secret and his eies droppe downe teares for them So for a Minister to charge a people with knowne and open sinnes it is not euer a signe of malice nor a sting of bitternesse but rather a sweet woūding of loue Hardly can we perswade men of our loue in this case nay euen the Apostle himselfe who spake with ineuitable wisedome was glad to vse many protestations prefaces and apologies to perswade men of it as 1. Cor. 4.14 when he had told the Corinths plainly of their ingratitude who suffered him to be hungrie naked reuiled c. is glad to adde a defence for himselfe I write not these things to shame you but as my beloued children I admonish you So when we deale plainly and let men see themselues and their wayes we cannot perswade them we loue them but for our selues our owne consciences must be our brasen wall if we be not entertained and approoued in other mens we must doe our dutie and tell Israel his sinne Ezec. 18. And although it would doe many good to see vs silenced and stopped in the course of our diligence yet would it doe them no good to see vs damned for our negligence towards them Oh saith one this preacher is euer speaking of me he hath some spight at me and therefore I cannot abide to heare him Oh but whosoeuer thou art learne to suffer the word of exhortation and reproofe for it is a signe of an heart in the gall of bitternesse to impute malice and vncharitablenes to such Ministers as crie out against the knowne sinnes of it and to account of preaching as many doe but rayling Such a one was Ahab who cried out of Eliah as his enemie because he findeth out his sinne such are the hearts of such brutish men who will be at defiance with God and the seruants of God christianly admonishing or reproouing them and then they crie out there is no loue in them which is all one to say that vnlesse we flatter them and partake with them in their sinnes there is no loue in vs. Iohn Baptist dealt roughly with those that came to his baptisme Oh generation of vipers and yet who durst say that that holy man hated them and yet with vs it is no good diuinitie if we couer not the sinnes that are as openly committed as Absolons in the sight of all Israel other men may and can speake of sinnes and impieties and yet God must be dumbe they can see them but God must not other men can openly speake of them in their houses shops fields and markets and yet we may not mention them for feare of forfeiting all our loue But we must much more take vp that dutie which euerie priuate man is bound vnto Thou shalt not hate thy brother in thy heart but plainely reprooue him and suffer him not to sinne Wee may not hate you so much as not deale plainely with you Secondly note that howsoeuer the Apostle dealeth plainly yet he dealeth wisely and vseth a preface to cut off all the preiudice of the truth he deliuereth and is a grace to be imitated of all Ministers who ought prudently to temper their zeale with wisedome so suppling and asswaging their reproofes as they may appeare to proceede from loue When the Apostle was to write of the reiection of the Iewes and the calling of the Gentiles least he should seeme to speak of any sinister affection or from hard conceit of the Iewes he cutteth off all such suspition by a large preface in which he attesteth by an oath that he so embraced his countriemen the Iewes in the most inward affection of his loue as he could haue beene contented to haue beene accursed for them and in Rom. 10.1 beeing to deliuer the true cause of their reiection which was the stablishing of an humane righteousnes he beginneth with a protestation that his hearts desire and prayer to God was that Israel might be saued And great reason is that Ministers should thus practise this serpentine wisedome commended vnto them by Christ himselfe 1. Because they are as sheepe among wolues that is satanicall instruments armed with serpentine subtiltie watching all aduantages to depraue their best actions vndertaken with best deliberation and on the best grounds 2. In regard of the Gospel which the aduersarie is readie to blaspheame and smite and wound through their sides 3. In respect of those that are without that they seeing the wisedome of God in the course of their doctrine and liues may thereby be wonne to the loue of the truth Col. 4.3 Now this wisdome is not fleshly pollicie as maketh men idle lookers on for feare of danger but to walke circumspectly still going on in the good way of life and not rushing headlong but discreetly looking to euerie steppe which Salomon calleth the pondering of the pathes Vse 1. Let Ministers seeing they haue so many eies vpon them pray for vnderstanding hearts and seeing they naturally want this wisedome let them aske it of God that it may as Salomon saith make their faces to shine euery where shewing wisedome as well as zeale in reproofes censures in speaking of euents in the Church and Land and the rather seeing euen in Gods causes we may not be too forward Good Hester in her warmest loue to her selfe and people who were Gods people all of them sold to the sword may not yet rashly step to Ahashuerosh before she had considered of the rigour of the law which was sure to be so much the more seuerely executed by how much it was more commodious for the Kings safetie also whether she was in fauour and grace not hauing beene called of 30. daies and especially she and her people had fasted and praied and consulted with the Lord. Nay more Peter must not rashly draw his sword and strike to saue Christs own life two worthy examples for our imitation 2. People must also commend their Ministers to the Lords direction and whosoeuer stand in good causes that the Lord who is rich in wisedome would giue them wisedome in all things Now we come to the parts of the verses and first of the preface vnto the testimonie Wherein 1. it is to be enquired who is meant by this Prophet Ans. By common consent the Apostle meaneth Epimenides an heathen man and a profane Poet who i◠one of his
so monstrous and among other one especially made them noted and hated of all the world namely that Iupiter the cheife of the gods was dead and that his graue was with them the which with other fables made them so ridiculous as that they became a proverb among the nations insomuch as to lie was to play the Cretian Neither did the Poet speake of some slipps of the tongues of some few or some falls seldome ouertaking them but of an habit and affected custome and exercise of lying and fayning which generally and continually they were so tainted with as little or no soundnes vprightnesse and faithfulnesse but trecherie guile falsehood appeared in their dealings Doct. Falsehood and deceit in word and deede is condemned not only by the light of the Scriptures but by the light of nature it selfe Which appeareth expressely not onely by the testimonie of this Pagan Poet but by other lights in nature for the naturall conscience of man accuseth and checketh for it yea in children thēselues it maketh them blush at the report of a lie Besides the most graceles men of men account it the highest disgrace to haue the lie giuen them the infamie of which vice is such as none wil take to it none wil confesse it And on the contrary the heathen so extolled truth in word in practise as of all other vertues it was sayned to be the onely daughter of Iupiter as whom most neerely it resembled Vse How should we who would be reputed Gods children abhorre that practise which euen the sonnes of men are ashamed of shall the sparkles of naturall light make the naturall conscience of a Heathen and gracelesse man accuse him of this sinne and shall not the cleare light of grace force the consciences of professed Christians to reprooue them Is it iustly reputed a disgrace to common men to be taken with a lie how disgracefull should it be to Christian men shall the Heathen professe truth to resemble God so expressely as that it is his deare only daughter and shall Christians who finde in the Scriptures the whole image of God stiled by the title and comprehended vnder the name of truth in their practise scarce expresse it as a part of that image And yet how many Christians are behind euen millions of the Heathen who although they be commanded euery man to speak truth to his neighbour yet shame they not to defend that they may lie and forsweare too for the advantage of themselues and others and therefore they say that though they dislike hurtfull lies yet see they not but they may as they do lie in iest or for the good of their neighbour especially to saue his life For this say they hurteth none nor is against the law of charitie and they find it commended to them in the practise of the Midwiues to saue the male infants of the Hebrewes of Rahab to saue the Spies and Michol and Ionathan to saue Dauid from Sauls furie and in the doctrine and writings of some of the Fathers as Origen Ierome who in regard of the profitable ends held these no sinnes To all which in few words I answer 1. That euery lie is hurtfull whether in iest or earnest for euill or for good because it is an enemie to truth and against the ninth commandement 2. For iesting or sporting lyes the threatning is generall Psal. 5.6 thou shalt destroie them that speake lyes vntruthes may not be spoken although they be not thought and Prov. 6. Thou shalt destroie the lying tongue he excepteth not if it be not in sport or for a good ende And many of the Heathen themselues saw the sillines and follie of this shift we reade of the Lacedemonians that they would not suffer their lawes to be gainsaid in iest and yet the law of the Lord may be controlled and gainsaied in iest of Christians When Thespis the first stageplayer was asked if he were not ashamed to vtter so many lyes in such a worthy audience he answered he did it in sport But wise Solon replied If we approoue and commend this sport wee shall finde it in earnest in our contracts and affaires and euen so by Gods iust iudgement it befalls Christians who vsing to lie in sport get an habit of lying in earnest and by his iesting lyes raiseth a suspition of his words that he cannot be beleeued be he neuer in such earnest 3. For officious lies so called there can be no such because in euery lie some office or dutie is violated But they hurt no man yes if they hurt not another they hurt a mans selfe many waies againe if they hurt not the parties for whom yet hurt they the parties to whom they are tolde who are abused and vrged to beleeue a lie and were not this yet they hurt and preiudice the truth which ought to preuaile But the end of them is good Yea but that which is euill in the nature and constitution may neuer be admitted let the end be neuer so good which is pretended The least euill may not be committed for the greatest good to helpe man we may not hurt God Moses would rather be blotted out of Gods booke then God should be dishonored Nay we may not tell the least lie for Gods greatest glorie and much lesse for mans good Iob 13.9.10 Will you make a lie for him as one lyeth for a man surely he will reprooue you And if a lie would make to Gods glorie yet he is not vnrighteous to leaue it vnpunished Rom. 3.7 But they be not against charitie Yes for charitie reioyceth in truth and if they were not yet are they directly against pietie which two louing freinds may admit no diuorce 4. For the examples alleadged and all of that kind we must distinguish betweene the facts of the faithfull and the manner of them The facts of sauing the children and spies c. was commendable and argued the feare of God and loue of his children but the manner of putting these in execution was neuer approoued in the Scriptures although the facts themselues were Neither is it strange that faith and sinne should combate together in the same action in this condition of the infirmitie and imperfection of the dearest Saints of God vntill that perfect come 5. The verie heathens condemned all dissonance and dissent betweene heart and tongue thoughts and speaches the one whereof was bestowed on vs by God to expresse the other Let vs therefore who professe the loue and feare of the Lord shew our selues to be of the remnant of Israel by this in that we neither doe iniquitie nor speake lyes nor haue a deceitfull tongue found in our mouths And to helpe our selues in this dutie meditate on these reasons 1. All falshood and lyes are directly against God himselfe who is truth it selfe so as by them a man becommeth most vnlike vnto God and most like to the deuill who is the father and first founder
vse vnprofitable 3. But the context in the verse following pointeth vs to expound them of some other then these namely of all those doctrines of the Iewes which concerned the legall and ceremoniall obseruation of daies meates drinks garments washings persons and peoples for the Iewes taught that the same difference remained to be obserued still as Moses from the Lord commanded it so as yet some meates were common and some cleane some daies were more holy then others so garments and persons much more lay open to legal pollution by issues touchings c. whereas the appearing of Christ procured finall freedome from all such impuritie so as according to Peters vision Act. 10. no man no thing is to be called polluted or vncleane Quest. But why doth the Apostle call such doctrines fables seeing 1. they were from God 2. necessarily imposed vpon Gods owne people in paine of death and cutting off from his people in case of contempt yea or omission 3. they included in them that euangelicall truth wherby both they and we are saued Ans. Yet for all this he tearmeth them so 1. Because euen these legall institutions of God himselfe when they were at the best were but actuall Apologies or shadowes of things to come carying a shew or figure of truth but not the bodie not the truth it selfe to the same effect saith Paul Gal. 4.24 that they were Allegories that is beeing the things that they were signified the things that they were not 2. Because those constitutions although they had their times and seasons yet now were they dated and now to teach or vrge them was as vaine as void of ground out of Scripture as voide of profit as void of truth as if they had taught the most vaine fictions and vnprofitable falsehoods that men could possibly devise And hence looke as if a man should relate to vs a narration not only of suspected but of knowne vntruth as for example that such a man with whom we haue eate drunke conuersed but whom we know to be dead and haue seene buried were aliue againe and not only so but of his perfect strength and state as euer he was might not we be more diffident then Thomas was and in good forme of speach say that he told vs a fable euen so if a Iew shall affirme the life of the ceremonies of the law which we know to be dead rotten and buried so long since in the graue of Christ although they once had a truth yet now this is but false and fabulous or else if a Iew should come and vrge as they doe that prophecie Isay 7. Behold a virgin shall conceiue c. as a thing which they still expect the accomplishment of is it not euident that he leaneth vnto a Iewish lie and fable for that which was once absolutely necessarie to be beleeued vnto saluation is now become so false as that he that beleeueth it is sure to be damned Commandements of men These words if they be taken by way of exposition of the former adde something to the more full answer of the former question implying that those ordinances of which we speake the which while they stood in force and till the fulnes of time was come were the commandements of God now the truth beeing reuealed cease so to be and are become the meere commandements of men But yet I take it some difference is to be put betweene these two namely this that by commandements of men are more properly meant not those which were diuine ordinances but humane constitutions and traditions thrust by the Iewish teachers vpon the Church to be obserued with like deuotion and religious respect as if they were the very commandements of God such as those our Sauiour found and left the Church of the Iewes pestered with and opposeth them to diuine ordinances Matth. 15.9 In vaine they worship mee teaching for doctrines mens precepts Which that we may a little better conceiue it is not amisse to note that the Iewes haue and doe affirme that Moses receiued the law from God either by writing which was of things more obscure more breife and difficult or else by word of mouth and that was of things more large seruing for the interpretation of that law written and for this latter sake say they was it that he staied 40. daies in the mount Sinai for else in one houre he might haue receiued the tables in which the law was written and although they themselues were at leasure to number the lawes written by Moses and gaue in the number of the affirmatiue to be 248. so many as there are members in a mans bodie and the negatiue 365. so many as there be daies in a yeare to betoken that the Lord requireth the through obseruation of them with all the strength and that all their daies which numbers added together were burthens sufficient for many euen to read ouer yet laid they innumerable and more intollerable traditionarie precepts on the people which they say Moses receiued by word of mouth from God and left them to Ioshuah who deliuered them to the seauentie elders they to the former Prophets these to the latter from them to the great Synagogue from whom they were preserued to the wise men returning from the Babylonish captiuitie and so from generation to generation euen to this day to write these explications say they is forbidden by God abusing that text Prou. 4.21 but they are kept in the heart of some wise men at this day Of these the Apostle would haue the Cretians to beware and giue no more heede to them then to the former Which turne away from the truth By truth is meant truth diuine fetched out of the word of God so called 1. because it is absolute without error 2. it is most eminent called before truth according to godlines to be turned from which is to be turned from all godlines In the word Turne away is a metaphor the speach beeing borrowed from those who turne away their bodies from the things they dislike and here translated to the mind to signifie an inward loathing and dislike of the truth which is the dangerous effect 〈◊〉 attending to fables and commandements of men Doctr. 1. Whosoeuer would keepe themselues sound in the faith and not be turned from the truth must shut their eares and giue no hee◠to fables and fancies of men which haue not footing and warrant in th◠pure word of God 1. Because these are things which hurt and corrup◠the soule 1. Tim. 6.20 Avoide profane and vaine bablings which whil◠some professe they haue erred concerning the faith Againe they encreas◠vngodlinesse 2. Tim. 2.16 and more plainly 2. Tim. 4.4 men giuen vnto fables turne their eares from the truth The Physitians reduce all the causes of health or disease soundnes or sickenes from the good or euil temperature of either the matter of which we subsist or the nourishment whereby we are preserued Now the
all the elements which seeme hardly to containe themselues from the reuenge of the sinnes of the Land Against all which meanes if we shall remaine filthie and vncleane still bespotted and polluted with our former sinnes which by such powerfull meanes cannot be driuen from vs oh how iustly shall we be led with the vncleane workes of iniquitie Let vs then search our selues and fanne our selues let vs set our selues often in Gods presence who is a God of pure eies and our selues at his barre before his tribunall and iudgement seate which if we be not remedilesse will make vs striue in our further sanctification and beeing once washed let vs beware of fouling our selues any more The second generall point is how all things are pure or impure Ans. All things may be said to be pure two waies 1. in themselues and in their owne nature by an inherent puritie put into them by God before the fal 2. in their vse vnto vs by an acquisite and purchased puritie since that time For the former euery creature by the creation was good 1. in respect of it selfe 2. in regard of others In it selfe 1. in the essence and beeing for whatsoeuer is so farre is good as it is and hath a beeing yea be it now since the fall in other respects nâ—â—â—er so euill 2. In the special kind and parts of it euery particular â—â—ing euery part of it was free from all euill 3. In the particular manner of beeing for it was good not only because it was but in that it was as it was 4. In all the qualities of it in reasonable creatures were enlightned vnderstandings rectified will sanctified affections in vnreasonable was subiection and seruiceablenes vnto the Creator and the reasonable creature in a word all the actions passions and motions of them all could not be but very good as themselues were 2. Euery creature was good in regard of others whether 1. God whose wisedome power and glorie they were witnesses of Salomon saith God made all thing for himselfe that is first and directly or 2. man for whose vse commoditie comfort and honour they serued Psal. 8.6 He hath put all things vnder his feete or 3. other creatures for euery particular creature was good for the common good and therefore the Lord contented not himselfe to pronounce vpon euery particular creature the speciall approbation of it owne goodnes as he did of the workes of euery particular day of the sixe but vewing them altogether and delighting himselfe in the order and harmony of his creatures he pronounceth of them ioyntly that they were very good Gen. 1.31 where both the generalitie of the proposition is to be obserued God saw all that he had made as also the further vehemencie of the affirmation aboue all the former and lo they were all very good Now although we may truely say that notwithstanding the vanitie which is befallen euery creature since the fall all things according to their common nature naturall parts and created qualities are Gods good creatures euen the substance reason and vnderstanding of the deuill himselfe yet none of this puritie is here properly meant by our Apostle But that purchased puritie which cannot be so fitly declared till we haue considered how since the fall these things became impured Which to resolue we must know that seeing no creature in the nature of it neither in the beeing nor manner of beeing not yet in the naturall parts or qualities is impure all the impuritie which is vpon them is accidentall and that either by 1. Gods holy institution or 2. mans corruption By the former creatures and actions in themselues neuer so good become to mans vse impure 1. when God by his morall law doth interdict any thing as for example the common vse of euery seauenth day in our ordinarie affaires which is a necessarie perpetuall yea and an eternall rule of righteousnesse vnder which head is included all morall vncleannesse contracted by omitting good duties and committing euill actions 2. When by his law ceremoniall he forbiddeth to some people the touch tast or handling of many creatures which in themselues and without such a restraint are euery whit as good and as pure as things not forbidden so as such distinction and prohibition proceeded not from the disposition and temper of their owne nature as some haue grossely imagined but from this commandement which sanctifieth this and polluteth that in which case prohibited things may not in any case be medled withall no more then though they were euill in their owne nature Daniel determined not to defile himselfe with the Kings meate and wine not that the meate was polluted in it selfe but among other reasons because the Chaldeans ate and lawfully many sorts of meate which were prohibited the Iewes as hares blood c. And here it must be remembred that ceremoniall and significatiue vncleannes any way contracted beeing neither naturall nor morall is neither generall to pollute all men nor all creatures but only that people to whom and those creatures of which the law was giuen neither was it perpetuall but only for the time of the prohibition And thus euen the tree of good and euill of what kind soeuer it was was neither euill in it selfe nor in regard of the fruit but by Gods institution the vse of it was vncleane as appeareth both by Gods exception and interdiction of that tree as also by the euent neither did it remaine euill by that institution after the fall it beeing appointed a sacrament only for the time of innocencie But the maine impuritie which is befallen the creatures is by meanes of mans corruption and that is either more generall or more speciall The generall impuritie on them all was by the sinne of Adam and all mankind in his loynes whereby he both lost himselfe and all things tending to his comfort for as he set all out of frame and defiled euery thing within him insomuch as all his thoughts are euill continually all his words are tainted with the filthinesse of his rotten heart which sendeth them out all his actions spirituall ciuill naturall are so many sinnes euen so all things without him are impured by and to him seeing by his sinne he hath forfeyted them all and hath no right to the least of them And further as all of the creatures are lost so many of them are after a sort vncleane impure and so are become hurtfull and euill to mans vse as todes serpents poysons venemous feirce and sauage creatures all which the curse of God vpon mans sinne hath impured in their particular nature although in their common nature they abide good still More specially all creatures and actions neuer so good or indifferent are impured by mans abuse two waies 1. when they are vsed or done by any impure person 2. or else by any person in an impure manner When any thing is done or vsed by vnholy men or vnholily be it neuer
for it is euill to him that eateth with offence and Paul would neuer eate meate before he would offend Hence followeth it that we may not offend either priuate or publike persons Of priuate men some are of weake consciences and these must be borne vp and yeelded vnto for good rather then destroied by our libertie the Apostle became all things to all such persons and Christ himselfe would not quench a smoaking flaxe Some other are obstinate stiffe yea and malitious from whom we must challenge our Christian libertie If men be carping Pharisies or wilfull Papists the counsell is Let them alone nay more so pretious must our libertie so dearely purchased be vnto vs as we may not neglect it or dissemble it before such as are taught and should be stronger although they be brethren for this was Peters case for which he was iustly reprehended who withdrawing himselfe from the Gentiles to pleasure the Iewes gaue them who had beene taught the contrarie occasion to conceiue of the Gentiles as vncleane still This whole truth is confirmed by Pauls practise who would and did permit Timothie to be circumcised in regard of infirme and weake beleeuers among the Iewes Act. 16.3 but would not suffer Titus so to be Gal. 2.3 partly because he would not offend the godly and partly because he would challenge Christian libertie against those obstinate and malitious aduersaries who had almost ouerturned all the labours of the Apostle in that Church of Galatia by vrging circumcision as a thing of absolute necessitie vnto saluation Here is ministred a direct answer to that question whether recusant Papists are to be compelled to Church because it is an offence vnto them Wherto I answer 1. that this is not a case of indifferencie but necessarie that they come into the pure worship of God and therefore it must be effected either by entreatie or compulsion 2. Were it indifferent yet were they not to be festered in their error because they refuse instruction and are not weake but wilfull 3. Neither are they thus compelled to beleeue but to vse the right meanes of faith 4. Good Iosias made a couenant with the Lord and caused all his people to stand vnto it 2. Chro. 34.32 Now as we may not offend our priuate brethren so much lesse the publike Magistrate who hath power giuen him of God to limit and restraine our ouercommon vse of these things by wholesome lawes concerning things indifferent which lawes we are bound in conscience to obey for then their indifferencie ceaseth not in regard of themselues but of that law restraining them And here sundrie questions may be further demanded As 1. Whether a man may with a safe conscience eate flesh at times prohibited by the Magistrate Answ. In this one instance direction is giuen euen in all the other things of this kinde as concerning daies garments c. therefore I say that to eate or doe any other thing against a law is one thing and to doe otherwise then the law commands in these things is another the former commonly 1. hindreth the end of the law 2. contemneth the authoritie of the law maker 3. hath no iust cause in it selfe 4. careth not for the offence of others this is alwaies a sinne against God and a breach of the fifth commandement but otherwise the former cautions duly obserued I see not how it is a sinne in conscience to eate besides the law Quest. But can any Magistrate make a law to binde the conscience Answ. No but yet we must obey their wholesome lawes for conscience sake which conscience is bound not by the law of the Magistrate but by Gods law which bindeth to obedience of the Magistrates lawes in all lawfull and honest things so Paul Rom. 13.5 subiecteth not the conscience to the lawes of men but to Gods ordinance inforcing obedience to such humane lawes as â—ight not with his owne Quest. 3. But how stand we to the libertie wherein Christ hath set vs free if we suffer the Magistrate to curb vs of it Answ. Wel inough seeing the Magistrate medleth not with the libertie in conscience purchased by Christ for then we might not yeeld a whit but stand on our right but reseruing that as whole and entire as he found it he onely restraineth the ouercommon vse of that libertie for example The lawes which prohibit this or that meate beeing ciuill and made in respect of ciuill and politike order for the common good of men are externall and the obseruation of them is a ciuill obedience and in it selfe properly no worship of God vnto which the outward man is bound directly â—nd not the inward but by accident Which if we will plainely and in a word vnderstand we must consider in euery indifferent thing two things 1. a libertie to vse them 2. the vse of that libertie which two differ as much as meat set vpon the table and the eating of it The libertie is in the conscience the vse is an outward thing the former no Magistrates law medleth with nor can restraine but in the latter his law is a binder And thus we shut the doore against all Popish ecclesiasticall lawes and canons concerning fasts feasts daies garments and infinite other traditions which they vrge as things necessarie to saluation directly binding the conscience yea as meritorious and leading to a state of perfection whereas indeed they directly fight against Christian libertie yea many of them against the morall law it selfe Let them plead as they doe that to the greater authoritie more subiection is due and therefore they must be much more obeyed in their ecclesiasticall constitutions then the Magistrate in his ciuill I answer when they haue prooued their charter out of the word whereby they may make lawes which must be obeyed for conscience sake as the ciuill Magistrate may we will subscribe vnto them In the meane time we haue learned that seeing the Church hath power only to ordaine constitutions for orders sake no man is further bound to them but only so farre as he may auoid scandall of others or further the publique good intended by that constitution But what if the Magistrate giue life to ecclesiasticall constitutions of the Church whether then doe they become such lawes as bind the conscience Answ. The Magistrate giueth no greater power to the Church to make lawes then Christ hath giuen if he make his pleasure knowne that he by his power will see order kept it is the part of euery good subiect and Christian to obey him cheerefully Secondly To vse out libertie in loue we must not onely not cast back our brethren but edifie them and bring them forward in godlinesse 1. Cor. 6.12 all things must profit 1. Cor. 10.23 all things are lawfull but all things edifie not And the generall rule of all indifferent things is Let all things be done to edification and Rom. 15.1 2. Let euerie man please his neighbour to edification euen as Christ
their owne power ouer them As many cannot be without the pot at the elbow and drinke for drinkes sake and eate not for strength but for appetite And hence men and women deuise new waies of stirring vp their appetite both to eate and drinke a greiuous sinne which argueth nothing more then at the destruction of the creature 3. Those who watch not their abillitie but breake out into superfluitie and excesse not only beyond the call of nature but their owne calling abillitie and condition of life disabling themselues not only from the duties of loue and mercie but also of equitie and iustice that men with whom they deale cannot get their owne in any good sort out of their hands The Romans had a law that euery man should suppe openly the intention of which was partly to testifie their sobrietie and partly to restraine excesse were such a law in force amongst vs we should see many poore men whose persons and estate sparing would well beseeme prodigally consuming that which ought to be reserued either for the discharge of debts or the comfort of wife and children in time to come 4. Those who watch not ouer their practise but corrupt themselues in the vse of the creatures as drunken persons and those who goe beyond these namely such as watch and delight to make others drunke a fearefull sinne so frequent as the most thinke they can scarce testifie their affection or are short in their entertainement vnlesse they make their freind drunke This wicked custome it seemeth had gotten footing among the Persians which was the occasion of that law that none should compell another to drinke aboue that himselfe would the like whereof were a disgrace to make but a greater shame not to be kept of Christians the Heathen King shall condemne a number of Christians who would not haue his house a schoole of intemperance nor any one to drinke but according to his thirst and appetite Secondy in apparell these rules are transgressed The first 1. When men or women weare strange fashions and guises seeing the rule of the word for attire is the presidence of the wise graue and godly of that degree we liue in Phil. 4.9 whatsoeuer things are pure honest of good report c. those things must we doe and the threatning is that God will visit all such as weare strange attire and yet where can we cast our eyes and not see numbers whose bodies were they so monstrous and of as many fashions as their apparell is they would soone be cast out of the companie and account of men but whatsoeuer their bodies be their minds appeare monstrous filled with vaine and idle conceits causing them most wastfully spende their time and goods and all to shew not the hidden man of the heart but that lightnesse vanitie want on and dishonest disposition which wageth battaile not against Christianitie only but euen ciuillitie and humanitie it selfe some wearing their apparell not to couer their nakednes the right end for which the Lord instituted it but as hauing put off all shame to discouer their nakednes further then a man of any modestie and ciuill behauiour would be willing to looke vpon others so devising and wearing their clothes as if they were willing to put themselues into a frame wherein they cannot only not turne themselues to any busines but are scarse at libertie to feed themselues but as the picture in a frame or table is wholly mooued or else neuer a whit so many women especially are so fitted in their frames as the whole frame must be remooued before they can mooue any part about any profitable labour or busines and so are fit for nothing but as pictures in tables to be looked vpon Sure I am the vertuous woman was neuer thus attyred Prov. 30. 2. Those transgresse the first rule who by their apparell confound the sexes The man may not weare the womans apparell nor the woman the mans then which nothing is more common in maskes and plaies euen hereby most iustly condemned The second rule is transgressed by such 1. as weare any garment in religious or ciuill vse with the offence of the brethren 2. who loose their humilitie and lowlines and puffe vp themselues in pride of apparrell aboue others of their degree which is a ground of envie and heart-burning 3. such as lay such load on their backes as vnfitteth them to good duties of charitie or iustice who shape not their gaments according to their owne cloath but cut into some other mans so farre from beeing helpefull to others as others cannot haue their due from them They offend against the third rule 1. That exceede their order and degree as when a seruant is attired like her Mistresse an inferiour like a superiour a carter like a courtier and a scholler like a souldier 2. that distinguish not of times of mourning and reioycing whereas all garments fit not all seasons sackcloath was ordinarie in the times of fasting and humiliation and it is noted riotous in the rich man that he went in purple euerie day Thirdly in riches men faile against the first rule of faith 1. When the heart is carried to seeke abundance for that is an apparant fruit of diffidence and vnbeleefe when men are drowned and buryed with a dropsie and desire to become the heires of the world seeking their heauen vpon earth and as if the life stood in abundance neither knowe to moderate their care within the day nor to vse it as the Manna the tast whereof was for one day onely 2. When like thornes they choake heauenly desires and the seeking of Gods kingdome in any of the meanes appointed and thus they become the verie snares of the deuill the former suffereth not God himselfe this latter suffereth not his kingdome to become our portion 3. When men trust in vncertaine riches as in a sure hold saying to the wedge of gold thou art my hope this maketh it hard for a rich man that is as Marke expoundeth it one that trusteth in riches to be saued and necessarily must therefore be a great enemie to faith The second rule of loue is violated 1. when they are gotten kept or vsed fraudulently by hooke or crooke as we say deceit or iniustice thus are they called vnrighteous mammon in regard of the vnrighteous man who getteth ill and keepeth or expendeth them worse 2. When though well gotten the heart is set vpon them so as men may as soone draw water out of flints then any thing from such hard and vnmercifull men to any charitable or godly vse whereas rich men should be rich in good workes and so rich in God readie to distribute for thus after a sort they sanctifie their riches and bring forth fruits furthering their reckoning Luk. 11.41 Giue almes of that yee haue and all shall be cleane vnto you in which words Christ teacheth the Pharisies that their meate is not then cleane when it
the plagues of God which enter into the house of the vniust person yea often whippeth him with his owne rodde bringing often vpon such as haue beene vnfaithfull seruants by meanes of vnfaithfull seruants pouertie and want or worse things that their sinne might returne vpon them with much more bitternesse 4. That a good meanes to learne rightly to vse our owne portion of goods is by the carefulll vse of other mens comming into our hands For he that wretchedly rioteth and squandreth his masters goods for most part is giuen ouer by Gods iudgement to bee a waster of his owne And here taketh place that speach of Christ If you be vnfaithfull in an other mans goods who shall giue you that which is your owne teaching that he that is vnfaithfull to an other seldome is faithful in his owne affaires That they may adorne the doctrine of God our Sauiour in all things First for the meaning The doctrine of the Gospel is called the doctrine of Christ. 1. Because he is the argument and subiect of it whence some of the Euangelists beginne their writing thus The beginning of the Gospel of Iesus Christ and the Apostle Paul beginneth his writing with his setting apart to preach the Gospel of God concerning his Sonne for Christ Iesus deliuered to death for sinne and raised again for iustification is the whole matter Whence Paul calleth it the word of the crosse not onely because the crosse followed it but also in that it is the doctrine of Christ crucified 2. Because he is the first and chiefe messenger and publisher of it who in Paradise promised that the seede of the woman should breake the serpents head and none but the sonne who came from the bosome of the father could reueale and shewe the fauourable face of his father vnto vs who also in fulnesse of time to shewe himselfe the cheife doctor of his Church came in his own person and went about preaching and teaching this doctrine of the kingdome 3. Whosoeuer haue beene the teachers and publishers of this doctrine from the beginning either by word or writing not excepting Prophets and Apostles themselues or shall be vnto the ende they all do it by commandement from him yea himselfe preacheth in them and in vs. Thus the Apostle saith Eph. 2.17 that Christ came and preached peace to them that were farre off that is to the Gentiles in the persons of his Apostles for otherwise in his owne person as he was not sent so he preached not but to the lost sheepe of the house of Israel And therefore although Paul sometimes call it his Gospel and speaking of other Apostles also our Gospel yet must it be meant onely in regard that they were the publishers but not the authors of it for that is Christ himselfe 4. As it proceedeth from him so it tendeth wholly vnto him and leadeth beleeuers to see and partake both of his grace and glorie shining in the same Secondly Christ is called God our Sauiour 1. To prooue his owne dietie not onely in expresse tearmes beeing called God but also by the epithite agreeing onely to a diuine nature our Sauiour 2. To imply our owne miserie whose infinite wretchednesse onely God could remooue and whose infinite good none but God could restore 3. And especially in regard of this doctrine 1. to confirme the diuinitie of the same it beeing a doctrine of God and a doctrine of saluation proceeding from our Sauiour 2. To enforce the dutie towards it namely that seeing the author of it is God the matter diuine the effect saluation meet it is that such a sauing doctrine a doctrine of such tidings should be beautified and adorned Thirdly this doctrine is adorned when it is made bewtifull and louely vnto men and this by two things in the professors of it 1. By an honest and vnblameable conuersation for carnall men commonly esteem of the Doctrine by the life and the profession by the practise of the professor Hence the Apostle would haue Christians so compose all their actions as whosoeuer should see their good workes might be mooued to glorifie God And this appeareth more clearely in the contrarie for when the worke answereth not to the word it causeth the name of God to be blasphemed among vnbeleeuers and to glorie in the law yet breaking the law is a great dishonour to God 2. By Gods blessing which is promised and is attending such walking whereby euen strangers to the Church are forced to beginne to like of the profession for Gods blessing vpon his people is not onely profitable to themselues but turneth to the saluation of many others We read of many of the Heathen people that when they saw the great aduancement of Hester and Mordecay they became Iewes And when the Egyptians saw the great workes that God did for his people among them it is said that many of them ioyned themselues to the Israelites So we read in the Ecclesiasticall storie that when Licinius was ouercome by Constantine and the persecutions ceased which had almost for 300. yeares together wasted the Church how innumerable of them who before had worshipped their idols were contented to be receiued into the Church On the contrarie the Gospel is dishonoured when the Lord is forced to iudge and correct the abuse of his name in the professors of it Ezech. 36.20 When they that is the Israelites entred among the Heathen they polluted my name when they said of them these are the people of the Lord and are gone out of his Land Fourthly Seruants adorne the Gospel when professing it they by performing all faithfull seruice to their masters in and for God seeke and obtaine the blessing of God in the condition of life wherein he hath placed them whereas the casting off of the yoake in beleeuing seruants would make men conceiue that God whose name they professe were the author of confusion and not of order and that the Gospol were an enemie to ciuill and humane right For what is more right and equall then for masters to enioy their seruants as they do the other parts of their goods and betâ—er might a man misse a great part of his goods then the person and labour of his seruant Doctr. The meanest Christian in his place may and ought to bring glorie vnto the Gospel These seruants were sould and bought like beasts in smithfeild yet must such poore creatures by their faithfulnesse diligence and conscience decke and bewtifie the Gospel which euen by their liues receiueth either honour or discredit In the Tabernacles building euery man must bring lesse or more The Lord esteemeth not of men by the places they hold but by their carriage in them A poore wise child or seruant here is better then an old foolish King In a word no man is called to the truth but on condition to shew forth the vertues of him that hath called him Vse 1. Let seruants who
the Scriptures see 1. Pet. 1.17.18 If you call him father passe the time of your dwelling here in feare knowing that you were redeemed c. And the reason is of great force for gifts and good turnes haue great power to hold mens harts to the bestower that a man is scarce his owne but as the borrower is a seruant to the lender so much more doth the giuer binde the receiuer but if the gift be no trifle but of great price and necessarie vse the receiuer is much more straitly bound then before Salomon saith that a gift prospereth where euer it goeth noting the great power that gifts haue to sway the heart to good or euill and this latter so effectually as they can make a man who hath eyes of his owne to shut them vp see with other mens yea force euen wise men to peruert iudgement Ioseph when he wrastled with the wicked attempt of his impudent mistris how did he fortifie himselfe against such a shamlesse motion hee considered that his Master had committed all into his hand and aduanced him aboue all in the house saue his Mistrisse how should I then saith he commit a fact of such indignitie against him for besides the wickednesse of it against God shamelessnes it selfe would be ashamed of it And as he was withdrawne from this sinne so by the same motiue would the Apostle draw on euery Christian to the performance of euery Christian dutie for hauing disputed of free iustification by faith and shewed both from what estate and vnto what condition beleeuers were brought he laieth this for a ground to build his exhortation vnto holy life Rom. 12.1 I beseech you brethren by the mercies of God euen by these mercies of God be perswaded to gâ—ue vp your bodies a liuing holy and acceptable sacrifice vnto God and fashion not your selues like vnto this world Vse In any temptation vnto sinne say to thy selfe as Ioseph what was I a bondman before I came to my master nay was I vnder damnation before as the bringing of saluation implyeth was I without God without Christ held vnder chaines of darkenesse was sentence passed against me not to die on a gibbet but to be held vnder euerlasting death with the damned hath the Lord by the word of his grace giuen mee a free pardon and deliuered me from all this wofull estate Oh how can I do this wickednes against such a master against my God who hath not onely freed me from my miserie but aduanced me to such dignitie as no man is in the house aboue me and made me not steward onely but heire with Christ to partake in the same glorie with him Oh I could neuer answer such vnthankefulnes Would God men in temptations would lay such considerations to heart and then could they not be so headlong carried into the common sinnes of the age of swearing drinking sabbath breaking vncleannes and such like Againe if the Lord make any suit vnto vs as he maketh many in the ministerie of the word the motions of his spirit and the counsels and exhortations of his children either to call vs forward in grace or recall vs from some sinne here is a strong motiue for the good speed of it euen the laying to our hearts the great things he hath done for our soules he can command vs nothing but we are sure he hath done farre more for vs say then with thy selfe oh I was attainted of high treason against God the King of glorie cast and condemned by the law my necke was vpon the block and the streak of death was euen a giuing and then did this great King send me a most vnexpected but a most welcome pardon he hath put away my offence abolished the staine of it and restored me by act of parliament kept in heauen to my blood nay more aduanced mee to an honourable office neere himselfe that none is in greater grace then I am shall this King now command mee any thing that shall seeme burdensome can he command any thing so soone but I must needs call to minde such free grace formerly bestowed Nay doth he enioyne me but some small peece of seruice for mine owne good and vrge me thereto with the remembrance of his former grace towards me Oh what an vnthankfull creature were I if so equall a suit should not preuaile with mee but goe vnrespected In a word let vs be glad of such a gentle schoolmaster which inuiteth vs by such allurements which if they be not of force to mooue and preuaile with men there remaineth nothing but that the terrors and curses of the law returne againe vpon them and these shall schoole and tame them well inough Now we come to the former of the lessons which grace teacheth namely to denie 1. vngodlinesse 2. worldly lusts By vngodlines is meant properly euery transgression of the first table namely all irreligion and open despight of God and his ordinances all negligent also and deceitfull seruing of him an inbred and mother sinne hauing so many sinnes sucking vpon her as there are wayes whereby any or all the fowre first commandements are transgressed And more indirectly the sinnes of the second table are included so farre as they proceed from the neglect of the former By worldly lusts are meant two things 1. the lust of vnlawfull things which tend to our owne hurt or our neighbours in bodie goods name c. 2. the vnlawfull or immoderate lust of things lawfull which are brought to three heads 1. The lust of the flesh that is desire to liue softly to fare daintely and deliciously euerie day and that the soule may take the ease and much more the fruits of these as vnchast desires lustfull and rouing affections and looks loose and vncleane words and practises 2. Lust of the eyes the couetous and crauing eye the euill eie which can see nothing but it wisheth it the excessiue seeking and holding of earthly things immoderate desire of riches Achan will haue the cursed Babylonish wedge and garment and Ahab will fall sicke on his bed for Naboths vineyard 3. Pride of life ambition thirst after preferments state credit popularitie blind selfe loue contempt of others boasting rash confidence c. All these are called worldly lusts because 1. they are not of the father but of the world that is either in the best vse of these things so affected they are of the world and respect the present life they are not diuine things but tend vnto the world wholly and are corruptible with the world which passeth away so as it were madnesse to place the kingdome of God in such things as meate drinke honours pleasures though neuer so lawfully vsed Or else these lusts are the desires of worldly men for naturally mens hearts feed vpon these lusts till grace worke some change in them that they can see God in Christ become their father who contenteth them with better and sweeter portions 2. They are
the roddes of the Almightie and not to bowe or be humbled vnder his hand are high points of Atheisme and vngodlinesse the which although grace teacheth to denie yet how many ignorant persons liuing vnder grace in their hearts and liues say there is no God yea how many that professe this grace thinke themselues at the best ease in their neasts when God and godlines is furthest from them that is their heauen and then can they enioy their sinnefull pleasures most remorslesly though deare shall they buy them O how vnwelcome is a thought or sauourie speach of God to such persons and in their afflictions how many professed Christians flie as farre from God as hell it selfe to diabolicall meanes vnto witches and sorcerers because as Saul complained God answers them not and yet many moe with Asa dwell in the naturall meanes and seldome looke any higher 2. Another branch of vngodlinesse respecteth Gods worship and hath two members 1. To cast off the worship of God either in publicke at the house of God or in priuate in their owne houses whereby men after a sort banish themselues from the presence of God and with Caine cast themselues out from the face of God and herein they highly sinne whom conscience compelleth not to come in but law custome or imitation of others as also those that lie vnder their pretenses to iustifie the withdrawing of themselues whether more simple who say that euerie mans good meaning is his good seruice of God or more froward who say they can serue God as well on their horsebackes as in the Church and what can they learne more there then they knowe c. 2. Ordinarily to ioyne in Gods publike worship and not seldome at home in the family but yet with hearts full of guile and hypocrisie when men approach with their lippes but their hearts regard wickednesse and nourish vngodlinesse such as the Prophet speaketh of which sanctifie themselues and yet in the garden behind a tree eate swines flesh and mise and such abhomination Now although grace which neuer contenteth it selfe with the forme of godlinesse but worketh the power teacheth the deniall of all this yet how many trewants haue entred into this schoole and liued vnder the Gospel a long time and yet the loue of the world the pursuing of the honours profits and pleasures of it hath banished all the care of Gods true seruice in them so as howsoeuer many in some blind and sinister respect or other can come to heare Ieremie speaking from the Lord and for the present delight in that which is spoken yet their hearts goe after their couetousnesse or some other vngodlinesse hath taken vp their thoughts and affections that the word cannot sinke into their soules which is the lamentable condition of infinite Christians who are all pronounced vngodly persons notwithstanding all their profession The third fruit or branch of vngodlinesse concerneth the word of God against which many notable parts of impietie breake from a number of men As 1. Inwardly to conceiue that either God speaketh not in and by vs but that we speake of our owne heads besides the booke which were it not a generall receiued opinion amongst men certenly they could not they durst not shewe themselues so careles so vnreuerent and retchles in hearing as most men doe For I auouch neuer did any of the heathen receiue the oracles of their reputed gods deuils indeede so heauily and drowsely as Christians doe the oracles of God Or that we speake by instigation of others as Ieremie was accused or else at the worst if we doe speake from God that they shall struggle well enough so as our word shall not be true against them let the sword passe through the land yet they shall sit safe inough But what an height of vngodlinesse this is we may see by the curse and punishment of it Reu. 21.19 whosoeuer shall diminish any thing from the truth contained in the book of God God shall take away his part out of the booke of life and yet to this height either a number are come or else the Apostle Peter mistooke his ayme who prophecyed that in the last dayes such mockers should come which should say where is the promise of his comming c. imitating herein those mockers in Ieremies time who said where is the word of the Lord let it come nowe 2. Some goe further whose atheisme carrieth them to blaspheme the word and according to the abundance of the wickednes of their hearts their mouthes often speake Some say plainly that it is no matter to goe to sermons but to heare diuine seruice some that there is too much preaching and vision is too frequent others come not because they can followe them no better fearing least by sitting by a fire they should grow colder or more hungrie by eating their fill Others liue as honestly without sermons as those that runne fastest after them others can pretend warrant for any vngodlines but can find no warrant in the word to come to a sermon on the weeke day What is all this nowe but to shewe the brand set vpon the wicked who say to God depart from vs or we will depart from thee for we haue no desire to knowe thy wayes 3. Carelesly to reiect the word in life and runne on a head without direction of the word either according to the lusts of a mans owne heart or the fashion of others is a manifest note of vngodlinesse for if it be a note of a godly man not to walke in the counsell of the vngodly then must he needs be an vngodly person who leauing the counsel of the word followeth the wicked direction of himselfe or others and yet among Christians what an intollerable yoke is it thought to be bound to call to examination by the word the speciall duties and actions of their callings and life and a number are in such a gall of bitternes that hauing heard the word convincing and ouerthrowing such and such lusts as not only liue but raigne in them if they cannot find some shift not to make it their case directly they can be as direct as the people to Ieremie to answer The word which thou hast spoken in the name of the Lord we will not heare it of thee but we will doe whatsoeuer goeth out of our owne mouth We haue vowed to doe thus and thus So men haue vowed to their owne lusts and waies and will be as good as their words But grace hath not taught any such who haue not denied such vngodlinesse The fourth branch of vngodlinesse respecting the waies of the vngodly person appeareth 1. In not subiecting of his heart and life to Gods lawes he would with all his heart haue his thoughts affections and actions exempted from such strictnes and precisenes What are not thoughts free but Gods law must bind them in this point of Atheisme infinite sonnes of Belial are drowned and
haue not resolued to renounce all vngodlines and lusts whereas this doctrine that bringeth saluation washeth not the outside onely nor beginneth at a wrong end but obserueth this method first denie all vngodlinesse be it neuer so inward and then outwardly to reforme the life 3. Whereas many a man thinketh himselfe soundly taught in Christianitie if he can liue inoffensiuely doe no man wrong be reputed a good Churchman and a quiet neighbour and so liue out of the gunshot of the lawe let such know that although this seeme to be good countrie diuinity yet may a man attaine all this without one sparke of this grace which bringeth saluation for be it thou beest neuer so harmeles that thou fearest no mans impeachment yet if thou beest not a seruant of righteousnesse thou neuer knewest the teaching of this grace which deliuereth men into the forme of it selfe meane thou neuer so well liue neuer so innocently yet if thou seruest not God in thy spirit both in publike and priuaâ—e if thou releeuest not the Saints and drawe on others to God and godly practises thou art neuer a whit nearer heauen for that is a lame halting holines which hath taught only to abstaine from euil and traineth not vp in the doing of that which is good Let here an indifferent man iudge whether that assertion of the Papists be true when they say that our doctrine destroyeth good workes whereas it imposeth them vpon such penaltie that he that hath them not to shewe hath nothing to doe with the grace which bringeth saluation 4. All that professe the Gospel must thus reason from their present condition We liue vnder the Gospel and may not conuerse profanely in the world after the guise of the world we liue vnder the light and the night is past vnto vs we may not therefore liue in darkenesse but walke as in the light and as children of the day Of which kind of reasoning we want not example and president in the Scriptures Rom. 6.14 ye are not vnder the lawe but vnder grace Let not sinne therefore raigne Heb. 12.16 Let there be none profane as Esau why for ye are not come to the mount that is ye are not vnder the law where is nothing but a loud voice terrible and dreadfull but ye are called to a still voice of Christ and his Apostles to news of ioy and gladnes c. So say with thy selfe What shall I wast out my time in intemperance in vnsauorie meriments or gaming shall filthie false or swearing words be heard proceeding out of my mouth shall iniustice oppression vsurie c. be found with me oh the Gospel which I professe teacheth me other things I am no scholler in this schoole though I haue neuer so often entred into it if any of these things or of this qualitie sticke by me Secondly note that where the Gospel bringeth to any person saluation there it looketh for returne of some recompence and namely this that it be enterteined with sobrietie righteousnesse and godlinesse which are the three graces which goe hand in hand and euery one looking at another Sobrietie keepeth the owne house and moderateth the minde at home Righteousnesse looketh forth and giueth euery man his due abroad Pietie looketh vp vnto God and giueth him his right Sobrietie preserueth and is content with it owne estate and portion Righteousnesse preserueth and is content that other men enioy their estate and portion Pietie preserueth and is willing that Gods part be reserued vnto him Againe sobrietie must goe before as a nurse of the other two for he that dealeth not soberly cannot deale iustly but depriueth the Church the common wealth and family of their due Righteousnesse without godlines is but Atheisme and a bewtifull abhomination and pietie without righteousnesse is but hypocrisie for how absurd is it to be precise with man and carelesse how wickedly we deale with God Now as sobrietie the first is the nurce of the two latter so pietie the last is the mother of the two former which where it is wanting neither of the former nor both of them can commend a man vnto God Therefore none of these three aduerbs of Paul as a learned writer speaketh must be forgotten which ioyntly conteine all the rules of Christian life In each of thâ—se we will obserue two points First the proper worke Secondly the rules of practise And first of Sobrietie The proper worke of it is to moderate the mind and conteine it in due compasse both in all the affections of the soule and the actions of life which it turneth it selfe vnto as may appeare 1. In things inward and 2. outward First in the inward gifts of the mind it teacheth three things 1. To be wise to sobrietie and not to presume aboue that which is written it suffreth not to pry into the Arke as the Bethshemites did to their cost neither in inferiour things to meddle with curious arts sciences but exerciseth it selfe not in things which haue onely a shew of wisedome but such as are profitable yea necessarie 2. To conteine and content it selfe with the owne measure of gifts to know their owne bounds and keepe within them the portion of grace which is giuen according to the measure of the gift of Christ it acknowledgeth with thankfulnesse but arrogateth not that which it hath not for this were to runne ouer the measure and Christ giueth no such gift which is not in the measure of it Of this sobrietie we haue a singular president in the Apostles themselues 2. Cor. 10.13.14 We reioyce not in things without our measure nor stretch our selues beyond our measure nor boast of things without our measure 3. As it teacheth a man to know himselfe so also not to despise another although he hath not receiued the like measure it swelleth not against another seeing it selfe hath nothing but what it hath receiued it enuieth not those whom God hath made superiours seeing the wisedome from aboue is pure peaceable not iudging not aduancing 2. In outward things it is a moderator as may appeare in things concerning 1. a mans calling 2. his estate 3. pleasures and delights 4. things indifferent First it forceth a man to abide in his calling but not as a drudge vnto it it wil not suffer the heart to be oppressed with the cares of this life no more then with surfetting and drunkennes it curbeth the vnquiet desire of increasing wealth and so both giueth freedome to the duties of the generall calling and fenceth from beeing too much wrapped and entangled in the cares of the particular Secondly in his estate this vertue of sobrietie setleth a man in a quiet comfort and contentment for it teacheth to want and to abound and putteth into a mans hand the benefit of contentation in all estates Hence if want come he that was rich can reioyce in beeing made low as well as the brother of low degree in
order our wayes according to his word 2. The second rule is that as euerie peculiar serueth to the praise of the owner so we must frame our liues and actions to the praise and glorie of God whose we are This is the reason of the holy Ghost Psal. 135.3 4. Praise the Lord oh sing praises vnto the Lord for the Lord hath chosen Iacob to himselfe and Israel for his cheife treasure Whence it followeth that whatsoeuer practise would tend to the dishonour of God â—e must resist and withstand in our selues and others And thus the Lord chargeth his people that they should be so far from associating themselues with the wicked people that liued neere them in their idolatrie that they should breake downe their altars and cut downe their groves and images and resist them euen from this same ground because he had chosen them to be pretious vnto himselfe So that if any sinner shall mooue and wooe vs vnto any vngodly practise we must reason the case with our owne hearts I may not doe any such thing as may dishonour God or my profession let others doe thus and thus I may not doe so I am the Lords peculiar and must liue to his glorie which I cannot doe if I withstand not such motions as whereby his glorie is hazarded and hindered and thus also maist thou iudge of thy selfe whether thou beest the Lords if thou seruest not the times nor mens lusts nor fashionest thy selfe to mens humors but liuest vnto the Lord thou art the Lords Vse 4. Hence is afforded a motiue to loue the Church and shew all kindnesse to the members of it euen because it is the Lords heritage and because the Lord is not vnfaithfull to forget the worke and labour of loue shewed to his Saints yea be it but a cuppe of cold water it shall not loose a reward seeing the Lord accounteth it as done to himselfe The Philippians supplied Pauls necessities and Paul promiseth them that his God should supplie all their necessities On the contrarie woe shall be to them â—hat wrong by word or deed or wrighting the least of these little ones who are so deere to the Lord as the apple of his eye Let the scorners and enemies of good men remember that in Ier. 2.3 Israel is as a thing hallowed vnto the Lord all they that eate it shall offend euill shall come vpon them saith the Lord. If the King should set himselfe to raise and aduance some one man whom he affecteth aboue all other were it safe for any subiect to pick and cull out that person to wrong and disgrace aboue any other â— and yet thus do they that of all other wrong and oppresse Gods Church and deare children who in the end shall know that the Church is an heauie stone to lift at against which neuer man heaued but with the certaine perill of his owne life Men may dip their tongues in venome and their pens in poyson and keepe the garment of such as stone Steuen but the Lord will avenge the cause of his poore ones his peculiar ones he will not alwaies hide his face nor hold his peace Zealous of good works Here is another ende of Christs sanctifiyng his Church that euerie member of it should ardently endeauour in all good and goodly conuersation Where the Apostle seemeth to answer a secret obiection for it might be said if Christ haue thus redeemed purged and washed vs and so made vs his owne peculiar what neede we more or what further remaineth for vs to doe neither wanted there Libertins in those dayes that from the appearing of grace cast off all yoakes and thought they might doe what they listed But the Apostle telleth such that Christ neuer washed redeemed nor powred out his grace vpon any but such as thereby were wrought to forwardnes and cheerefulnesse in all well-doing And here not to speake of the nature and necessitie of good workes because that treatise is to be referred to a fitter place three things are to be obserued First note that before the Apostle speake of good workes we heare of redemption and purging and washing and of a peculiar people that must doe them for indeede the best workes are so farre from iustifying and purging that none can be good before the party be iustified and purged A leper or polluted person in the law might not touch or attempt any thing for whatsoeuer he touched became also vncleane so while the whole man euen the minde and conscience the fountaines from whence all the actions issue are polluted how can any thing streaming from thence be cleane and pure vnlesse we will say that one fountaine at once can send out sweete water and bitter or controll holy Iob who saith that no man can bring a cleane thing out of filthinesse Good works must beginne from that we are iustified but we beginne not to be iustified because they went before The whole scope of the Epistle to the Romanes is to prooue that no man can by workes be iustified before God the verie first proofe of which conclusion is fetched hence because all are vnder sinne and depriued of the glorie of God and so beeing euill trees cannot bring forth good fruit and much lesse in this state of sinne vnwashen and vnpurged can be zealous of good works without me saith Christ ye can doe nothing namely no good thing till a man therefore be set into Christ he cannot possibly turne his hand to any thing that is truely and formally good no more then a sient can bring forth fruit which is not set into a stocke or a branch which is not set into the vine Secondly note that whosoeuer are iustified and sanctified they must needs bring forth good workes for else Christ should be frustrate of his end in those for whom he gaue himselfe Eph. 2.10 We are his workemanshippe created to good workes We must first be his workmanship before our selues can be good workmen but beeing once his new creatures then can we neither be idle nor 〈◊〉 occupied but conuersant in such good workes as himselfe hath ordained we should walke in In experience we see a man planting good trees in his orchard not that they should be barren or laden with bad fruit but to furnish him with store of good fruit and in the Scriptures we see what recompence the good husbandman expecteth for setting and dressing purging and pruning his vine namely that it should bring forth much fruite Is this the end of our redemption from the hands of our enemies that we should serue him that hath redeemed vs in holinesse and righteousnesse all our daies are we purged to be a chosen generation and a peculiar people that we might set forth the vertues of him that hath called vs out of darknesse into his meruelous light hath the Lord separated vs vnto his owne vse not only to glorifie himselfe in vs but after a speciall manner to
could delight in Gods statutes they would not forget them 3. They neuer vse the right meanes of remembring the word and yet they complaine of forgetting it for before they heare they prepare not themselues by repentance nor by prayer for the spirit to teach them nor after they take no paines by meditation repetition or conference to make the word their owne it is not worth any such labour and therefore complaine no longer of thy memorie but of thy sinnefull securitie negligence and profanenesse accuse thy selfe and bewayle thy sinne who hast suffered thy memorie and mind to be taken vp with olde worne lusts and delights with reckonings of summes of money with earthly profits and commodities and thus hast spent thy dayes in the forgetfulnesse of God And for time to come performe the forenamed duties carefully and although thou canst not remember euerie particular thou hearest yet God by his spirit will fasten so much in thy memorie as shall be meet for thee to practise and sufficient for thy comfort especially when thou shalt stand in greatest need of it as in temptation danger distresse in the day of thy death and iudgement But suffer now in thy prosperitie the things belowe to take vp thy senses it shall be iust with God in the day of thy darkenesse and miserie to leaue thee without the comfort of any one place of Scripture that what thou wouldst not take vp into thy mind when thou mightest thou shalt not be able then when it is offered and thou gladly wouldst So much of the manner of deliuering this doctrine now we come to the matter of it In the matter consider 1. the duties required which are two 1. subiection 2. obedience The difference I take to be this The former is an acknowledgement of subiection vnder which Gods ordinance hath necessarily put a man which therefore he cannot resist for it is vsed in Scripture commonly not only to note that inferioritie which the Lord hath laid on wiues seruants children inferiours and subiects which in verie naturall light cannot but be acknowledged Gods ordinance but also that powerfull subduing euen of such as are vnwilling and resisting for the same word is vsed there where it is said that Christ subiected and subdued all things vnder his feete and the Apostle Rom. 13.5 fastneth this necessitie vpon it it is necessarie to be subiect The latter rather intendeth a free and voluntarie obedience vnto the lawful commandements then such necessarie subiection vnto the persons which may be considered as an effect of the former and a branch of the same roote for where there is a conscience of subiection there will be cheerefulnes in obedience The second point in the matter and substance of the precept is the persons first to whom the duties belong namely all Magistrates who are here distributed into 1. principalities 2. powers The former of which two meaneth those who haue primarie and plenarie power vnder God and by their proper power and command administer within their seuerall dominions such are Kings Cesars and cheefe gouernours in free states The latter signifieth such as exercise delegated authoritie and hold from those higher powers such are vicegerents or viceroyes vnder the King presidents of prouinces Leâ—fâ—enants ouer countries Mayors of citties or townes c. Thus are Magistrates ranked into Kings and those that are in authoritie 1. Tim. 2.2 and into Kings and those that are sent of them 1. Pet. 2.12 Thus subiection and obedience is due to them both euen to the latter aswell as to the former and because these are sometimes meane men as the other are often bad men the text calleth vs to turne our eyes from the persons and fixe them especially vpon the ordinance of God which maketh these duties their right for here is a metonymie of the adiunct it is not said let them be subiect to Princes as those that haue power from them but to principalities and powers as though he had said let them not looke so much to the men exercising rule and power as vnto the power and ordinance it selfe and seeing there is no power but of God let them submit themselues vnto euery ordinance of man for the Lords sake Secondly the persons from whom these dues must be paid are all Christians in generall without exception for the Apostle includeth them all in the word them and therefore clergie as well as laytie yea euery soule must be subiect to the higher powers if euery soule then the clergies as well as others Doctr. 1. Christianitie eateth not vp Magistracie nor destroyeth gouernment and ciuill authoritie but ratifyeth confirmeth it for Christians are here called to subiection and obedience to ciuill authoritie The reason is 1. the kingdome of Christ is not of this world his authoritie deuideth not ciuill inheritances his crowne and scepter detract not from earthly crownes and scepters his weapons are not carnall the keyes of his kingdome are no temporall iurisdiction he could both be the true lawfull King of the Iewes and yet conuey himselfe away when they would haue giuen him his right 2. For one ordinance of God to destroie another would argue want of wisedome in God the ordainer the very thought whereof were blasphemous The orders of Christ in his Church then cannot bring confusion in the commonwealth for then the Lord should not be a God of order but of confusion nay on the contrarie for the Churches sake which he loueth he keepeth order and maintaineth gouernment in common wealths that his Church while it is a gathering in the world might find safe harbour therein and this doue of Christ haue place where to set without danger the soale of her foote 3. Moses so wisely from God constituted both ecclesiasticall and politicall ordinances as that the one was so farre from violencing the other as one of them could not stand without the other and was Christ the Sonne any lesse wise a law-giuer in his Church then was Moses a seruant Vse 1. This doctrine meeteth with that wicked opinion of Anabaptists and Libertines who hold that Christians need no Magistrates nor ought to be subiect vnto any and why so 1. Because they are the Lords freemen 2. They are the iust who need no laws but are a law to theÌ„selues 3. They need no protection but the Lords 4. Their badge is loue which suffreth and couereth all things and therefore they may not reuenge nor resist euill by carrying before the Magistrate But for the first the libertie of the Lords free men in this life is spirituall and inward and noâ—â—utward and bodily till the life to come For the second if the law be not made against them yet it is for them and their good for suppose they do no euill yet may they suffer much wrong and euill without defence of law so as the old saying will here be true Kings were ordained for men and not men for
Kings and especially for good men as the shepheard for the sheep and not principally for the wolues Besides the supposition is nought for though they be iust yet they are so but in part and therefore sometimes they follow their priuate affections and do wrong and need the law to vrge them to do right For the third although beleeuers be vnder the protection of God who suffreth not an hayre to fall from their heads without his prouidence yet may we not strip his prouidence from the meanes which serue it of which this is a speciall one And for the fourth true it is that loue couereth all things but by couering must be meant 1. A fauourable construction of all things which in right reason may be well conâ—â—ered for a man may not put out his eyes and affection may not so ouermaster sence as to call manifest darknes by the name of light 2. A passing by smaller infirmities and priuate offences as one that would not take knowledge of them 3. Such a couering as may cure also for loue is wise and herein most louing when in taking notice of an iniurie it turneth it selfe to the discipline of the partie sometimes by louing admonition in all lenitie and sometimes by mercifull seueritie in sharper reprehension yea and if that take no place in proceeding further to discouer the sores to skilfull surgions according to the quality of the offence to the bench either of the church or commonwealth and this is no impreachment vnto loue as we see in God himselfe who chasteneth vnto amendment whom he loueth Againe Christians may not returne euill for euill but rather beare two blowes then giue one and suffer a double iniurie then offer one but yet this hindreth not but that a Christâ—an may lawfully defend himselfe although he may not offend and hurt another for we may not thinke our selues so straitly bound to the letter as the right sence of such precepts for euen Christ himselfe hauing a blow on one cheeke turned not the other but was readier and would haue done it before he would haue returned the wrong as he might Lastly Christians may not reuenge But reuenge is twofold either lawfull or vnlawfull This latter is priuate reuenge done by a mans selfe or by the help of the Magistrate when a man seeketh to right his wrong with the hatred and wreckling himselfe vpon the person or any other sinister end and this must be farre from a Christian. But there is a publike reuenge put in the hands of the Magistrate who is the Minister of God to take vengeance on the euill doers and this may be prosecuted in a good manner and for a good end without hatred of the partie offending yea and executed according to the constant orders laws of the countrie agreeable to Gods word and this execution is nothing else but the manifestation of Gods vengeance and righteous sentence Vse 2. This doctrine further meeteth with all those common slanders raised by Satan and his instruments against Christ and his kingdom and ordinances by which the deuill hath most powerfully preuailed against the Church in all ages namely by perswading ciuill gouernours that Christs kingdome is the greatest enemie to their states and kingdomes and such an enchocher as will at length vnlesse it be warily preuented pull downe their greatnesse This imputation hath the father of lyes euer laid before the eyes of great ones to alienate the minds of Princes and people from the same for the euidence of which how hath hee made it goe for currant that whereas all errors are easily tolerated and countenanced onely true religion and the professors of it haue been the causes of all stirres and tumults as though the doctrine and teachers of the Gospel of peace carried nothing else but fire and swords where they goe By what other meanes did Haman incense king Ahashuerosh against the Iewes but by telling him of a dispersed people dwelling apart from others hauing lawes which yet were Gods owne different from all other people and they would not obey the kings laws and therefore it was not for the kings profit to let them liue By what other meanes did the Chaldean courtyers incense Nebuchadnezzar against the three companions of Daniel but by imitating their contempt of him and his edict These men haue not regarded thy commandement nor will serue thy gods nor worship thy image which thou hast set vp By what other means did Rehum and Shimshai and their companions hinder the building of the temple then by writing vnto Artashast that if the Iewes had once fortified themselues within walls they would be rebellious as of old and would pay neither toll tribute nor custome and that they wrote thus much because they would not see the kings dishonour In the new Testament how haue Christians standing out for the lawes of Christ against Antichrist beene alwaies charged that they were the onely subuerters of the place where they liued and the direct contradictors of the decrees of the Caesars vnder whom they liued How often was Paul accused by the Stoicks in Athens by Demetrius by Tertullus that he was a pestilent fellowe a moouer of sedition among all the Iewes thorough the world and a sect-master And it is no meruell if the members and ministers of Christ be thus dealt with in the world seeing the head himselfe was not onely accused and condemned but executed for that he was an enemie to Caesar and a moouer of sedition Our eyes haue seene and read and our eares haue heard how Popish spirits haue euer beene readie to charge the Protestants in seuerall countryes to haue attempted to wrest the sword out of the Princes hand Harding chargeth Luther to haue animated Thomas Munzer the rebels preacher in Thuringia wheras Luther plainly calleth him the preacher of Sathan so the Rhemists call M. Calvin one of the principall rebels of his time and affirme the Protestants consistories the shoppes of rebellion This hath euer beene the cunning of Sathan to preuent the accusation of others in the things wherein himselfe is most guiltie for those that knowe Popish doctrine can easily discouer it to be none of Christs nor his Apostles because it wresteth all Princes authoritie out of their hands and mooueth their subiects to rebellion and such as knowe the state of Rome and Rhemes knowe where the shoppes stand in which all conspiracies and rebellions haue beene and are daily forged and then where would they lay them but vpon Protestants who hence shewe themselues taught by Christ because if Satan himselfe should come to accuse yet could he not say truely that euer any such thing was found in their hands Did not Charles the ninth of Fraunce giue out that the most bloodie massacre that euer the sunne sawe was done for the conspiracie of the Protestants against him and the kingdome whereas it was onely a Popish and perfidious plot long before laid against the liues
the Apostle Peter who combineth all these duties in one short verse but a little inverting the order Feare God honour the King loue brotherly fellowship This precept in hand chargeth vpon euerie Christian these two maine duties First that he must make account with himselfe that everie Christian dutie belongeth vnto him euen euerie good worke to which the Lord giueth him calling and abilitie Secondly that he must keepe himselfe in a fitnesse and readinesse thereunto Doctr. 1. The former is cleared by the testimonie and other obseruations out of the Scripture The lawe curseth him that continueth not in all things the Gospel also in generall requireth the obseruation of all things Teach them to obserue all things which I haue commanded you which precept was giuen when Christ had on the crosse fulfilled all righteousnesse in the persons of his members As for the speciall precepts of the Gospel they are many Philip. 4.8 Whatsoeuer things are true honest iust pure pertaining to loue of good report if there be any vertue or any praise thinke on these things The Apostle was not content that the Corinths should abound in euery grace else and be wanting in one but exhorteth that as they abounded in euerie thing in faith in word in knowledge in diligence in loue so they would striue to abound in this grace also namely of mercifulnesse to the distressed Saints The same Apostle to the Thessalonians knewe what he prayed when he wished that they were stablished to euerie good word and worke 2. This standeth with those special commendations which the Apostles haue giuen of sundry of the Saints to stirre vp others vnto their imitation When Paul would be large in commending the Church of the Romanes he affirmeth they were full of goodnesse so of Dorcas we read that she was full of good workes and almes and mention is made of the coats and garments which shee had made for the Saints 3. As the holy Ghost in Scripture approoueth and commendeth the presence of any true grace for the encouragement of it so also taketh he notice of that which is yet wanting to prouoke to the purchase of it Many of the good kings of Iudah were highly commended yet something or other they fayled in either the high places were not wholly taken downe or some league or otheâ— was made with the enemies against Gods commandement or some heauines or forgetfulnesse ouertooke them that of fewe of them it could be said they went through-stitch with euerie good worke The spirit likewise in the new Testament speaking to the Churches taketh knowledge of many good things in the Angels of them I knowe thy loue thy faith thy patience thy zeale and thy workes c. but fewe of them escaped without that exception neuerthelesse I haue somewhat or a fewe things against thee either the first loue was fallen from or Balaams doctrine maintained or Iesabels fornications suffered c. but according to the truth of their condition the spirit is plaine with them this thou hast and this thou hast noâ— implying it to be matter of iust reproofe before God to be wanting in any good worke which hee hath giuen calling and meanes vnto 4. The nature of grace giueth light and euidence vnto this truth the which disposeth the will and powers of the soule equally vnto one good thing as well as vnto an other for regeneration includeth in it the seeds of all vertues and reneweth and changeth the whole nature which hath in it the seede of all sinne and vice and when the Scripture would note the soundnesse of grace hence it doth it that it both hath respect to all the commandements and hateth all the wayes of falshood Vse 1. This doctrine first teacheth vs to learne the rule of euery good worke legall or euangelicall The former are not only such as are commonly knowne and expressed in the words of the decalogue but such also as therein are included and implied these must be sought out for else ignorance of the law excuseth not from fault Content not thy selfe that thou canst say the commandements nor if thou canst say that thou hast kept the whole letter of the law from thy youth but studie the whole Scripture which is an exposition and large commentarie of those tenne words heare it read it diligently meditate vpon it apply it to thy heart and life else knowest thou not how to beginne any good work Learne further the speciall good workes required by the Gospel such as are faith in Christ repentance of sin past amendment of life for time to come And cursed be all that Popish doctrine which would hide this light vnder a bushell whereby alone the Christian can discerne what is a good worke and how himselfe may do it well Vse 2. If euery good worke belong to euery Christian then may not men post ouer the matter to the Minister the common conceit is that the clergie should be holy hospitable and so qualified as we haue heard in the first Chapter but for common men and vnlearned it will be acceptable inough if they be almost Christians that is as good as neuer a whit whereas the Lord bindeth vpon euery Christian of what condition soeuer the practise of euery good worke which is offered him within the compasse of his calling either generall or particular For example If a Christian be called into publike place as of Magistracie he may not conceiue that the building of the Church the discountenancing of sinne the encouragement of the godly belongeth only to the Minister but he must set hand to these workes he must establish and countenance the Ministrie he must be the foreman in all good exercises he must be rich in workes of mercie and of iustice the patron of the poore the sheild of the oppressed but especially a patterne of pietie he must be a man fearing God yea he and his house must serue the Lord. If thou remainest a priuate man the same care lyeth vpon thee in thy proportion thou must procure the wealth of Ierusalem at least by thy prayers for the peace of the Church for able Ministers for the free passage of the Gosspel and if God further enable thee thou must releeue such as stand for the truth of God and puritie of his worship Thou must doe all the good thou canst to others in preseruing life feeding the hungrie clothing the naked visiting the prisoners and so become rich in the works of mercie Thou must also be diligent in duties at home in reforming thy family teaching them praying with them examining how they profit and thriue in grace and walking religiously and conscionably in euery good worke of thy personall calling Here is a course which goeth farre beyond harmelesnsse and good meanings and good words which Iames saw to be the religion of many in his time this is soundnes in christianity when a man can thus turne himselfe as well to one good action
of Salomon Prov. 11.13 A faithfull heart concealeth a matter Secondly be carefull to containe thy selfe within thine owne calling follow thine owne plow beware of the sinne of busie bodies who loue to plaie the Bishops in other mens diocesses who if they had not with the Witch in the fable put off their owne eyes at home they might finde soule corners inough well worthy of reformation in themselues but therefore load they others because they spare themselues they throw no stones at their owne faults first and therefore they ate at good leysure to pry into other mens and so become the deuils gunpowder for want of better employment Thirdly Beware in all thy speaches with men of strife of words for from hence euill speaches arise and many words want not iniquitie If any man prouoke thee by reuilement and reproaches returne not euill for euill but rather blesse as becommeth an heire of blessing The angel durst not revile the deuil himselfe Christ when he was cursed cursed not but coÌ„mitted all to him that iudgeth righteously What the Apostles practise was is confessed 1. Cor. 4.13 We are euill spoken of but we pray Let another delight in cursing it shall couer him as a garment and runne into his owne bowells as water or like a stone thrown vpward shall fall vpon the head of himselfe that cast it for one clause of the couenant is I will curse them that curse thee But if thou beest the child of God feare not causles curses which shall not come nor be mooued thereat to break thy patience and euer remember that of the Apostle Rom. 12.14 Blesse them which persecute you blesse I say and curse not Fourthly In all companies pray to the Lord to set a watch before thy mouth and to keepe the doore of thy lippes for the tongue can no man of himselfe tame beeing such an vnruly euill as the Apostle Iames teacheth it to be yea resolue with Dauid before thou entrest into any company not to offend with thy tongue accustome thy selfe to soft answers which break wrath strike two stones together and fire will sparkle out but take away the fewell and the fire fayleth Fifthly beware of consenting to this sinne in an other for as thou art bound not to relate so not to receiue any euill speaches of thy brother Salomon counselleth not to meddle with the slanderer and flatterer wise chapmen must beware of such base pedlars If an other will dedicate his tongue to Sâ—â—han thou that wouldst free thy selfe from this sinne hast other businesse for thine eares And because many who are loth to giue their tongues libertie to runne vpon others yet conceiue no danger in keeping their eares alwaies open like the vncleane vessels in the law to receiue any report against an other let such knowe that the sinne cleaueth fast vnto them and becommeth their owne who are noâ— now accessaries but principalls in it without whom the sinne could not be committed For as there would be no theeues if there were no receiuers so if there were no hearers of false reports there would be no speakers And what an vnworthy thing is it for a Christian to be a fosterer yea a base sâ—ruant to the sinne of an other besides that it argueth both want of wisedome and want of loue in such a partie of wisedome in that he receiueth a testimonie and that from one witnes and he neither called examined or sworne and that against the credit and good name of an honest man flat against the rules of the lawes of God and man of loue to his neighbour for if there were loue in the heart it would expresse it selfe in the tongue in the iust defence of the partie as he would haue his friend defend his owne name if it were hazzarded Further the commandement of God is direct against it Exod. 23.1 Thou shalt not receiue a false tale and to giue heede to false lips is a note of a wicked man and on the contrarie it is made one of the tenne notes of a citizen of heauen not to receiue an ill report against his neighbour Let vs therefore be wise to take vp that wholesome counsel of the wise man to driue away tale-bearers with an angrie countenance as the North winde the sharpest of the windes purgeth the aire and driueth away the clouds which else would quickly resolue themselues into showers and stormes Thus shall we make him loath to speake that which he seeth vs loath to heare and if he will needes speake of others intreate him to speake of their good behind their backs and of their euill to their faces if the euill be priuate wish him to admonish him betweene them two if it be more knowne put him in minde that in many things we sinne all and had neede beware least our selues fall or that if he speake in loue it requireth an other manner of proces and if of hatred his anger were better turned against his owne sinnes If thou knowest the partie innocent openly defend his innocencie as Ionathan did Dauids if thou doest not tell him that the lawe requireth better proofes against a stranger and thou maist nor giue credence to so slender a testimonie I knowe there is too much nicenes and it would be thought too much inciuilitie to stay a man from shooting his venomed arrowes by which he would both kill himselfe and hurt others he cares not how many but he hath most comfort in the ende that can wash his hands before God and manifest that he hath not carried the deuill neither in his tongue nor in his eare No fighters Christians must so speake and so doe also as those who will be ruled and iudged by the law of liberty that is the gospel which is a doctrin of peac a doctrin breaking swords and speares into mattocks sythes a doctrine metamorphosing after a sort lyons into lambs aspes crocodiles into harmeles children a doctrine which cutteth off both affection and desire of contention and strife for we might well read after the old translation no striuers as also maketh a man lame of the striking hand Not that euery striking and fighting is hereby forbidden For 1. euery man is bound to contend in his place for the faith for religion truth and sound doctrine against falsehood error heresie and superstition 2. The ruler and people may by lawfull warre repell open either idolatrie or iniurie from Church or common wealth whatsoeuer the Manichees haue doated to the contrarie who condemned Moses himselfe because he was a man of warre and shed much blood or the Anabaptists of our dayes for if it had beene altogether vnlawfull Iohn Baptist would haue advised the soldiers rather to haue giuen ouer their calling and taken no wages at all then to haue beene content with their wages 3. Priuate men may seeke the face of the Ruler to preuent or redresse an iniurie and thus contend in iudgement which is no
who seeme good Christians are yet in their naturall condition and haue not aâ—tained the first degree of their renouation but deceiued they were borne so they liue so without Gods great mercie are they like to die And â—he miserie of this condition is like that of a man that hath a thousand deadly diseases on him and yet is sencelesse of them all whose case euerie man will say is remedilesse Let euery man and woman enter into the narrowe examination of themselues and neuer be at rest till they finde themselues renewed in the spirit of their minds 2. If God haue let any man see his error hereby that he can truely say that he hath beene deceiued but now hath the path of life reuealed vnto him let him acknowledge all this to be the finger of God and still pray with Dauid open mine eyes that I may see further into thy lawe for so I shall see mine owne errors the better and hide not thy commandements from me 3. If thou seest any man goe on in any of these deceiueable courses pitie him pray for him counsell him deale meekely and tenderly with him for thou wast also in time past deceiued Seruing the lusts and diuerse pleasures Hauing spoken of the corruption of mind in men vnconuerted now we come to the depravation of their wills the which is liuely described in two degrees 1. In that it is a seruant and hath lost the freedome wholly 2. In that it is a seruant to lusts and that not to one but diuerse pleasures The word whereby the former is expressed is borrowd from seruants who at that time vsed to be sold and bought and were meere vassals wholly at the appointment of their Masters without all power in themselues Wherein we haue the true portraiture of euery naturall man who in his will is a most base seruant to sinnefull lusts and pleasures and cannot but obey and fulfill them but without the least power to will the least morall diuine good Now that we may come rightly to conceiue of the bondage of will we must first restraine it to the right subiect and then to the right obiect First according to the subiects it is diuersly considered 1. In some subiects the will is confirmed and free to nothing but good and that either by nature as in God himselfe or by grace as in the good angels and in men who are renewed in the highest degree that is the Saints departed who immutably will onely good and onely well 2. In some other subiects the will is obâ—â—â—med and hardened in euill and free to will nothing else as in the wicked angels and damned men 3. In some other it is more indifferent as in men on earth whether renewed or in the state of corruption In the former of which as the subiect is but in part freed from the power of sinne so is the will it is so farre as flesh and sauouring of the old man free to will things belowe according to the corrupt nature and as farre as it is spirit and hath a worke of renovation it is freed to will supernaturall and diuine things But all these subiects are remooued as not that which our Apostle speaketh of who not obscurely speaketh of naturall men and their wills so farre as vnchanged Secondly for the obiect of this bondage 1. We denie not in the will of vnconuerted men a passiue power vnto good that it can posse velle but by this I meane a capablenes or abilitie of willing that which is truely good not by any principle in it selfe but when God shall send out the grace of conuersion 2. We denie not in such a will an actuall freedome from all coaction and compulsion which the nature of will cannot admit for it is not will vnlesse it be thus free And therefore while it willeth euill it willeth it most freely and when it commeth to will good it assenteth to the word and spirit it is not now purely passiue as a blocke nor yet forced but worketh according to the nature of will freely for beeing mooued by God it selfe mooueth and becommeth not onely as before a subiect but an instrument of the spirit Where by the way lyeth the answer to that Popish obiection that will cannot be free vnlesse it be inclinable alike to good and euill for will is not properly free in regard of the obiect to which it is mooued but of the efficient moouing it and what say they to the will of God they cannot denie it to be most free and yet cannot without blasphemie affirme it to be equally inclinable to euill as well as good 3. We denie not but that the vnconuerted will hath a more full freedome in naturall actions as to eate drinke walke speake which without this speciall grace although not without generall it can commendably but not holily performe 4. We denie not to this will a maimed power and freedome in morall humane vertues as of prudence chastity fortitude iustice which are bestowed in great measure by the coÌ„mon grace of the spirit not onely to some within the Church as Saul who was changed into an other man but euen without as to Cyrus Alexander Aristides Socrates but yet in the actions of these vertues this will is halfe dead and wounded I call it a maymed power and freedome because it is a certaine kind of libertie in some externall obedience and discipline towards the lawe of God and yet vtterly separated from the internall and spirituall obedience of it Which meeteth also with an other chiefe obiection of the Papists that many vnregenerate men doe and haue done many good and glorious actions and that not by the speciall grace we speake of but by the freedome of will To which hence is answered that although these things are materially good yet are they wanting in the formall righteousnesse which the lawe requireth and therefore haue beene farre from pleasing God and properly nor good actions but rather goodly and glistering sinnes the defects of them beeing euident 1. The persons doing them are out of Christ. 2. The deede it selfe done not of faith 3. Not hauing perfection either in it selfe or in the Mediator 4. not directed to right endes namely the pure honour and worship of God Now to such incompleat actions beeing no better then ciuill men can performe in abundance we denie not some libertie of will in the vnregenerate 5. We denie not to such a will freedome and libertie in spirituall actions but in such as are altogether euill vnto which as it selfe is most free so can it determine itselfe most freely And therefore where the Apostle affirmeth it a meere seruant it must be meant of morall good secundum gratiam Whence the conclusion ariseth That in such things as pertaine to God and true godlinesse the vnregenerate hath no power nor freedome of will at all no not so much as to will his owne conuersion Obiect But the will
sinner before God regeneration is indeede a companion of it but no part of it besides he saith not we are iustified by grace but by his grace which is euen his gracious accepting of vs in his Sonne and not for those graces which he worketh in vs which are ours after he hath once giuen them 2. Whereas the Apostle Rom. 1.7 saith that by the Gospel the righteousnesse of God is reuealed by this righteousnesse cannot be meant that iustice of his whereby he satisfieth himselfe against sinne for that is more manifest in the law the Gospel is a kind of mitigation of it neither any righteousnes though of God in man which properly is not called the righteousnesse of God being imperfect in part and mingled with much staine of sinne therefore necessarily must be meant of that righteousnes which himselfe imputeth accepteth a sinner perfectly righteous in which is able to acquit him before the barre of his iudgement as no qualitie in the beleeuer is able to do 3. This Euangelicall righteousnesse which fully acquitteth vs before God is opposed to our owne best righteousnesse Philip. 3.9 not hauing mine owne righteousnesse which is by the lawe but that which is by faith in Christ which place is worthie our further opening as a notable decider of this maine controversie betweene our aduersaries and vs. In which it is plaine that the Apostle speaketh of two kinds of righteousnesse the one which is a mans owne not hauing mine owne the other which is an others and that is Gods or Christs The former he calleth the righteousnesse of the lawe namely whereby a man through obseruation of the lawe is accounted righteous and in this Paul would not be found not that he would not be found fruitfull in good workes but he would not be iudged by them they being in comparison of the lawes puritie and perfection a stained clout The latter in which Paul would be found that he might finde acceptation in the sight of God is not his owne but an others 2. not obtained by any works not excepting the best but apprehended by faith which cannot be said to lay hold on any thing within vs but something which is without vs. 3. it is of God through faith that is such a one as God freely through his Christ giueth vs and maketh ours not by putting it into vs as other graces but by imputing it vnto vs and by this meanes acquitting vs and 2. of such a person that is God as well as man seeing otherwise euery man is depriued of the glorie of God These two the Apostle euerie where so opposeth that whosoeuer cleaueth to the one falleth from the other and whosoeuer will be iustified by the righteousnesse of the lawe is abolished from Christ which must not be so conceiued as that they are not most friendly and necessarily knit in the same iustified partie but that in the act of iustification they can no more agree together to the presenting of a sinner righteous before God then can the most contrary things in nature be accorded in the same naturall subiect Obiect But the Papists cannot endure the word imputation or that one should stand righteous by anothers righteousnesse no more then one can be learned by another mans learning Answ. What blindnesse is come on them that cannot endure the Scriptures phrase Psal. 32.1 blessed is the man to whom the Lord imputeth not sinne 2. Cor. 5.19 God was in Christ reconciling the world vnto himselfe not imputing their sinnes vnto them and the phrase of not imputing sinne and imputing of righteousnesse is repeated in Romans 4. tenne times so as they must needs be strangers in the Scriptures to whom it soundeth strangely Againe although there be in men who are singular persons proprietie of learning wisedome and gifts yet there is a common righteousnesse betweene Christ and the beleeuer who now are not two but one flesh bone and bodie Neither need it seeme so strange as they make it for the Lord to impute vnto a man that which is not his owne for we say that nothing is imputed to vs but that which is our owne but a thing is ours two waies 1. by infusion inherence oâ— adherence or 2. by account or reckoning which maketh another mans as truly ours as if it were in our owne person as appeareth in paying a debt of a thousand or hundred pounds by a suretie which as fully and freely dischargeth vs of it in reckoning and account as if our owne persons and hands had paid it And thus was he who knew no sinne made sinne for vs that we might be the righteousnes of God in him Obiect But this is against the Scripture which saith that God will not iustifie the sinner that is account him iust who is not so and Paul saith that we are made iust and therefore not reputed only Ans. The Scripture saith also Rom. 4.5 That God iustifieth the vngodly and therefore this is to picke a quarrell at the Scriptures themselues rather then at our doctrine The truth is that God iustifieth not the wicked while he is so while he is considered in himselfe while he wanteth both inherent and imputed righteousnesse but this hindreth not but that after such a one is changed and set into Christ who is made his righteousnesse both he is accounted as he is indeede righteous in the sight of God As for that of Paul saying that many are MADE righteous the next words loose the knot namely by the obediencâ— of one that is of Christ imputed vnto vs. Neither can that which they say that by this our doctrine a man shall be both a godly and vngodly a iust and vniust person any way cloud vail this truth to an vnderstanding acquainted with the Scriptures for why may we not grant what they say as true in a diuerse respect seeing the beleeuer is by nature the child of wrath by the grace of regeneration renewed indeed but in part and yet by the gift of Christs righteousnes of whom he is a member perfectly iust in the sight of God Vse 1. Hence we learne how to conceiue such texts as wherein some infused grace is said to iustifie vs as faith is often said so to doe but not for the worke nor the worthines of it but only as it is a means apprehending this righteousnesse and grace of God mentioned which indeed iustifieth True it is that true faith is in it selfe a rare grace and of great prerogatiues and excellent in the fruits effectually working by loue hope patience feare of God and such like but yet cannot in or for it selfe or by any of these bring vs boldly into the presence of God but onely by beleeuing that Christs righteousnesse imputed vnto vs is our iustification before him 2. Where our iustification is ascribed to inherent grace and workes of righteousnesse as where Abraham is said to be iustified by workes such places cannot be meant of the
requiring our best attentions and diligence in the entertayment And therefore we must yeeld more then ordinarie audience to this Apostolicall doctrine not passing by it as a thing which long since we haue learned out of Catechisme and so are past it but seeing the Lord doth so solemnly recall it into our eares and vnderstandings we must call together and summon our best sences and affections to heare and receiue it And the rather because two things are implied 1. That it is a most true and necessarie doctrine because the holy Ghost is so earnest in it 2. That it is not so soone learned as men may thinke for although it be not much contradicted in the mouthes and by the words of men yet is it exceedingly in their practise and conuersation And these things I will thou shouldest affirme In this Apostrophe vnto Titus and the words following the Apostle after a sort dwelleth in the commendation of his doctrine for not contenting himselfe to call it a faithfull doctrine he turneth himselfe presently to Titus and wisheth him in this verse to be instant in teaching iâ— as in the next to be diligent and vigilant against the contrarie And here 1. he commandeth not exhorteth Titus I will that thou teach these things that is both which I haue formerly deliuered and now presently follow 2. Hee prescribeth the manner how Titus shall teach them That thou affirme that is as it is a most true and faithfull doctrine so do thou by all meanes most constantly and vndoubtedly perswade and maintaine it The originall word is a borrowed speach from those that giue or sell a thing to an other who are bound to defend the title gift or sale of it against all claimes suits and entanglements wherein is insinuated that although it be a faithfull word yet it shall not saile to be called into question and meet with strong opposition and therefore Titus must the rather bend himselfe to make it good against all cauillâ— and questions that can be mooued about it or against it 3. Hee enterlaâ—â—th againe the summe of the doctrine which he dwelleth in the commendation of That beleeuers be carefull to shew forth good workes The Greeke word is a militarie word taken from such as set themselues in the foreward or front of the battaile and manfully march before the rest so encouraging the whole band following to the like valour and diligence as they see in them their leaders This word would our Apostle translate to Christians and conuerts to the faith whom he would not only haue fruitfull in good workes but ardent forward and the first in them going before others as leaders captaines patrons and examples 4. Hee affixeth a reason why he doth so vrge him to the teaching of these things These things are good and profitable vnto men The streame of expositors conceiue these words as the iust praise and commendation of good workes by our Apostle immediatly before mentioned including a reason why beleeuers should be fruitfull in them But I rather conceiue them as an enforcement of the dutie vpon Titus for these reasons 1. had the Apostle applied them to good workes it is not likely he would haue seuered them from the former words by a full point hee might sooner and aptlier in that sence haue said which are good and profitable or as in the end of the next verse for they are thus and thus rather then after so full a stoppe so suddenly haue returned to that matter which seemed absolued and finished 2. These words in the other sence giuen seeme to make an easie entrance and beat an high way to the next branch of Titus his dutie namely to set himselfe against the contrarie doctrine 3. The opposition in the end of the next verse clearly leadeth me to this exposition which is as this kind of doctrine is good and profitable so that other forme of doctrine which standeth vpon idle questions and genealogies is vaine and vnprofitable Thus then let vs take the entire sence This doctrine which I haue and doe deliuer vnto thee for the vse of the Church is a faithful word do thou therefore affirme it boldly and confirme it vnto beleeuers the which if thou dost thou shalt propound things which are good and profitable good that is wholesome and sound in their owne nature and profitable that is of exceeding good and necessarie vse thorough the whole life of man Doctr. 1. In that such as beleeue in God must be carefull to shew forth good workes we may obserue from whom a good worke can onely proceed namely from beleeuers For in vaine had it beene to haue vrged the doctrine of good workes vpon wicked ones and vnbeleeuers there iâ— an other doctrine more proper to them namely that doctrine which may strike them with sorrow for sinne sence of damnation prickings of heart and terrors of conscience so as they might be prepared vnto faith and these workes of repentance the fruits of amendment of life Therefore that we might know this doctrine of good workes proper to beleeuers our Apostle calleth for them of none other well he knew that no other could do them he knew that men cannot gather grapes of thornes and that till the fountaine were pure the issues and streames must needs be troubled and corrupt he knew that first the tree must be good and then the fruit and that the inside must first be made cleane In a word that whosoeuer hath not his heart purified by faith is an vncapeable hearer of this doctrine Obiect But are not vnbeleeuers as well bound to good workes as beleeuers iâ— not the law vniuersall and the commandement to doe good and abstaine from euill generall Answ. Yes they are bound to bring forth such good workes as are the fruits of faith which before regeneration is an impossible commandement for euery tree which bringeth not forth good fruite shall be hewen downe Quest. But what if an vnbeleeuer doe that which God commandeth as giue almes build Churches colledges heare the word pray maintaine the ministry c. Answ. We cannot here fitlier speake then with the Apostle whatsoeuer is not of faith is sinne without faith it is impossible to please God Obiect But then if I be not assured that I am a beleeuer it is al one to doe good or euill to sit at home or come to church to pray or not to pray c. Ans. It is not all one seeing the action commanded is good in the matter and may doe good vnto others and may bring some temporall blessing or remooue some temporall euill from the partie himselfe as appeareth in that semblance of repentance in Ahab without faith and truth although in the doer in the forme and in the ende it faileth But the action forbidden is euerie way and out of measure sinnefull and damnable Obiect But it is not all one to be condemned for doing an action forbidden and to be condemned for doing an action
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
three respects 79 Some wants in the Church to be borne with for 3. causes 83 Rules whereby a man may be kept vnreprooueable 6. 94 Why the Popish Church resisteth the marriage of Ministers 3. reasons 97 Rules to be obserued in beholding the examples of the Saints 2. 108 In designing men to offices the first respect must be had of the place and then of a fit person reas 3. 123 Ministers called Gods stewards for 3. causes 124 Faithfulnesse of Ministers standeth in 3. things 125 The wisedome of the Minister standeth in 2. things 126 Such as come neare vnto God in profession must be carefull to bewtifie it for 3. reasons 130 Great schollers must be taught by meaner then themselues for 3. reasons 132 Meditations to bridle rash anger 4. 138 Practises to the same purpose 4. 139 Arrowes of Gods wrath shot against drunkards 4. 143 Directions to avoid couetousnesse 151 Filthy lucre brought to 3. heads 152 Symptoms of an heart infected with couetousnesse 4. 156 Meditations to bridle couetous desires 4. 158 Practises to the same purpose 3. ibid. Reasons to be hospitable to strangers 3. 164 Reasons to be readie to distribute 4. 166 Meanes of temperance 2. 180 How some things are difficult in the Scriptures 3. Rules 192 Rules to know whether we haue beene as fit to learne as the word to teach 3. 195 Notes of him that resisteth the truth 3. 200 False teachers deceiue mens mindes 4. waies 209 Properties of errour 3. 210 Professors not so well fenced against errour and seducers prooued by 4 reasons 211 Sundrie vses of circumcision both Ciuill and Diuine 213 Three sorts of plaine reproouers condemned 216 Popish teachers the right successors of Iewish prooued by three reasons 217 Why God suffereth seducers in the Church 2. reasons 228 Seauen witnesses wherby the Lord condemneth the wicked and hypocriticall professors of the Gospel 240 Cautions in vsing humane allegations in sermons 3. 243 Truth in speach vrged by sundrie reasons 247 Reasons to mooue to diligence in our caling 4. 254 An honest calling a schoole of Christianitie 3 reas 255 Reasons against intemperance 3. 257 Rules of direction against intemperance 3 ibid Ministers must patiently beare a froward people for three reasons 260 To be kept from spirituall sicknesse three meanes 268 Reasons to vse those meanes 4. 269 Iewish fables what and why so called reasons 272 Rules to preserue vs from beeing turned from the present truth 4. 280 Men sanctified in part called pure for 4. reas 282 Reasons to mooue to puritie in heart and life although the world scoffe at it 5. 284 Euery thing good in the creation 4. wayes 286 All impuritie in the creature commeth two waies 287 A thing in it selfe good or indifferent is spoyled in the doing three wayes 288 A thing good in it selfe is rightly vsed by the presence of 3 vertues 291 No man may vse any of Gods creatures without leaue and thankesgiuing 297 Sundrie rules to discerne how men offend against the 3. former vertues in 1. meats 299 2. Garments 301 3. Riches 302. 4. Sports 303 A man may not aske more wealth in praier then necessaries reasons 3. 303 Rules of direction by which a man may comfortably turne himselfe to the vse of any creature 305 Seauen maine differences betweene the godly and the wicked 314 Foure markes of an hypocrite laid downe in the text and largly prosecuted 320 The hypocrite fitly resembleth a stageplayer from whom he hath his name in 4 properties 327 Triall of such as professe they know God but doe not by 4. notes 327 Two sorts of hypocrites 329 Word called wholesome doctrine for sundry causes 333 Duties of hearers of the word prosecuted 4. 335 Meanes of practise of the former duties 339 Soundnesse of faith standeth in 4. things 348 Soundnesse of Loue standeth in 5. things 355 Soundnesse of patience standeth in three things 358 Patience necessarie for euery Christian but commended specially to old men for 4. reasons 358 Foure points for women to meditate vpon 365 False accusing committed foure wayes 367 Rules to auoide the sinne of false accusing 4. 369 Men yeeld themselues slaues to the creatures 4 waies 371 The husbands dutie towards the wife wherin it standeth 380 The offices of motherly loue 4. 382 Meanes of preseruing chastitie 388 Reasons to mooue vs to the care of not stayning our profession 399 Rules to be obserued that we staine not our holy profession 6. 402 Reasons moouing young men timely to order their waies 4. 405 Foure helpes to further young men in the former dutie 407 Reasons to enforce yong men to sobryetie 4. 410 Meanes of practise of the former grace of sobrietie 411 Reasons to stirre vp the men of God to the care of their liues 4. 415 Means to attaine an vnblameable life 416 Sundrie motiues to seruants to shew all good faithfulnesse 432 The Gospel called the doctrine of grace 4 reasons 433 The holy doctrine of God adorned 2 waies 434 Maine differences betweene the law and Gospel 437 A man may know whether he receiue the grace of God in vain or no by three notes 438 How to entertaine the Gospel aright 443 The light vnder the Gospel farre clearer then theirs vnder the lawe 4. reas 446 A triall whether we receiue the light by 3. notes 449 Motiues to entertaine the light whilest it is with vs 6. 450 Fiue sorts of men that refuse the light 451 Lusts called worldly for two reasons 456 The Commandement is possible to the beleeuers 3 waies 457 Vngodlines is branched into 4 heads 458 Lusts are to be resisted for sundry reas 463 Rules and motiues for the practise of sobrietie 469. Righteousnes 471. Piety 473 Hope called a blessed hope 3. reasons 480 Christ called a mightie God 3. reas 481 To the true waiting for Christ 3. things required 484 The qualities of the sound expectation of Christ 4. 485 The effects of the same expectation 4. 486 Motiues vnto it 4. 489 Circumstances gathered out of the historie that Christs passion was voluntarie 5. 504 To receiue Christ and his merits wee must doe 3. things 509 Christ redeemed his Church from the captiuitie of sinne 2. wayes 510 Sinne must be dealt with as a Tyrant in 4. resemblances 513 Christ purgeth his people 2. wayes 517 Meanes of our purging 5. 519 Motiues to vse the former meanes 6. 521 The Church is Gods peculiar sundrie waies 523 Rules to be set before their eyes that intend Gods glorie 2. 525 Three vertues must attend zeale to guide it aright 529 Effects of zeale in the effecting of good things are many 531 Fiue sorts of men discouered to want zeale 532 Why men remember not good things heard 3. causes 542 The Lord maintaineth the Magistrates authoritie 4. wayes 555 Notes of him that is readie to euerie good worke 3. 563 Rules of practise to set vs forward in euerie good worke 3. 565 Cases in which a man may speake the euill he knoweth by his brother 4.