that many who now stand not in the last ranks of professors if times should serue would play but an Hazaels part or stand at open defiance of the truth if once the chaffie profession should be blowen away no man euer saw the change and alteration of religion but he saw also this truth verified The third point in the words is the miserable condition of the hypocrite He is an abhominable person Where note that men of corrupt mindes taking vpon them the names of Christians and doing the works of Atheists are worthely abhorred of God and if they could be discerned ought to be an eyesore to men who should not with patience behold them They are abhominable to God which appeareth both 1. in their persons 2. their actions 3. their punishment For their persons they are but halfe Christians neither hote nor cold and therefore the Lord cannot digest them compared to cakes but halfe bakte Hose 7.10 and not turned on the other side below they are hote that is either in their owne superstitions or in smaller trifling matters or else in forme and outward appearance they seeme so zealous as though the zeale of Gods house would consume them but aboue in matter of spirit and truth in the inner man in the soule and heart remaine vnbaked impenitent vnturned the fire of the spirit hath not once touched them and so they remaine a mixt lump still neither hote nor cold Seeing therfore they are such as withdraw their best part from God the soule of God can take no pleasure in them Their actions although neuer so good in themselues neuer so specious vnto others neuer so behoofull to the societie where they liue yet are abhominable vnto God yea in their most deuout seruices they doe nothing but as Ephraim compasse the Lord with lyes and deceit Hose 11.12 Their punishment sheweth them to be euery way abhorred of God for as men deale with things they hate so the Lord 1. casteth them out of his sight Iob. 13.16 The hypocrite shall not come before him the workers of lies shall not enter within the walls of that holy Citie yea sometimes they are cast out of his presence as Caine was euen out of the visible Church as they are euer out of the inuisible to shew that they shall neuer be endured hereafter 2. Destroieth them for their destruction from the Lord sleepeth not but shall surprise them perhaps while they are in the bodie as Ananias and Saphirah but certenly hereafter and the damnation of such is no ordinarie damnation but a more ample and abundant iudgement is reserued for them then others and it is worthy obseruation that when the holy Ghost would rouse vp the slouthfull seruant he threatneth him his portion with hypocrites Matth. 24.51 and for both together it is said Matth. 13.41 that the Angels shall gather out of Christs kingdome all that offend and cast them into a furnace Ioh. 15.6 those that abide not in Christ though they cleaue a long time to the visible Church yet are seperated from the true inuisible Church and cast out like withered branches and men gather them and cast them into the fire how shall then such abhominable persons in Gods eyes avoid the damnation of hell it is almost an impossible thing for such a viperous brood of professed hypocrites euer to be saued And ought not such persons also to be an abhomination to good men in whose eyes euery vile person ought to be contemned yes surely could we discerne them or God discouering them we should be affected towards them as Elisha was towards Iehoram who in his straitnesse could seek to Gods Prophet and otherwise to Baal as the Lord of hostes liueth were it not that I regard the presence of Iehosaphat I would not haue looked towards thee nor seene thee Vse 1. If these be the notes and this the estate of an hypocrite then must it needs be very hard to know who is an hypocrite because it is a lurking sinne and so masked as there is litle yea often no outward difference betweene the sound and vnsound and consequently it cannot but be verie dangerous to lay this imputation vpon any man till the time least we iudge our brethren rashly and condemne the iust which is as odious a sinne as the iustifying of the wicked And this is rather to be noted because it is become so rise a practise to range euery professor vnder this title and marke him with this blacke cole of hypocrisie But as it is true that an hypocrite must be a professor so is it false that euery professor must be an hypocrite And as for all other notes here obserued or elsewhere in Scripture they are such as whereby the owne heart of a man and his owne spirit within himselfe may iudge of himselfe rather then the heart or eye of another man Many are so like vnto the deuill that they make no bones of accusing the godly as Satan did Iob of hypocrisie beeing led by that same spirit which is an accuser of the brethren but not by the spirit of God which is the spirit of loue which thinketh no euill but hopeth all things euen the best of the worst which is not iudging neither dare it enter into the counsell of God nor iudge the person of another mans seruant who standeth or falleth to his owne Lord which is so farre from carping at or misconstruing things well done in appearance as that maketh the best and giueth most fauourable construction of things and actions which are in appearance euill as well knowing that the searching of the heart belongeth to the maker of it and that no man can know with what intention vpon what grounds or causes this or that is done by another And much lesse yet doth that spirit of Christ which vseth not to quench smoaking flaxe but cherisheth euen good shewes as in the young man discourage better proceedings by deeming those who exercise themselues most diligently in the courses prescribed by the word the most worthy to be abhorred of God and man And yet where can a man goe but he shall meete with the spirit that beareth rule in the word which conceiueth not speaketh not so bitterly against whooremongers theeues drunkards c. as against many sound hearted professors of Christ and of his truth thus with the wicked Iewes preferring Barrabas before Christ himselfe Oh that men knew what they did and then would they not thus crucifie the Lord of glorie in his seruants who will fearefully reuenge such indignitie done against them When Dauid sent his seruants to Hanun to visit him and he euill entreated them vsing them as spies and not as visitors sent from a freind how hotly doth Dauid prosecute the reuenge of their wrongs he destroied seauen hundred charrets and slew fortie thousand horsemen beside the forte insomuch as he forced other Kings to make peace with him how much more will the Lord more
from them but as by the learned it is called an Abridgment of all Pauls Epistles so is it fraught with such varietie of precepts sitted to all sorts sexs ages and conditions of men as whatsoeuer he hath in all his Epistles more largely handled the same he seemeth to haue summarily reduced into this one wherein as in a mappe or modell he would deliuer his whole spirit stile and vnderstanding in the doctrine of saluation And which he would leaue to the Church as a manuall or compendious summe of all Christian religion to the end that Christians beeing hence instructed in the matter of faith and manners might he made not only wise to saluation but profitable and fit for the place which God hath in any of the societies of 1. Church 2. Common-wealth 3. Familie assigned them vnto For if in any hee enlarge the doctrine of mans miserie by sinne or magnifie the doctrine of the Gospel and mans diliuerance from sinne If in any he cleare the doctrine of free iustification of faith alone or enforce the doctrine of good workes the fruites of that faith If in any he largely propound either such duties as belong to publike persons as namely the Magistrates and Ministers or such offices as are fitted to the seuerall conditions of priuate men If in any he prouoke to the practise of Christian curtesie and kindnesse or else if neede require of Christian seueritie and sharpnesse surely in this Epistle he doth with such admirable plainnes and shortnesse all these as no other nor all the other shew him a more skillfull workeman then this doth But accounting it follie to paint a pearle I will rather now giue some tast and reason of that I haue done as also remooue some scruples which may otherwise perhappes be mooued against it Gold lyeth not vpon the face but in the bowells of the earth and the richer any minerall is the more industrious hath nature beene to laid it vp in the deepest vaines Euen so considering that the price of the wisedome of God cannot be found to which the purest gold of Ophir nor all pearles are to be compared we may not thinke that the Lord is so prodigall of it or carelesse as to leaue it abroad for euery stranger that passeth by to take vp with an idle hand or to trample vnder his wandring feete but that hee hath disposed it as men doe their treasures which they hide and locke in their surest coffers and that vnder their eye And were it not so needlesly should we be commanded to seeke for her as for siluer and search for her as for treasures vpon which condition only it is couenanted that we shall vnderstand the feare of the Lord and find the knowledge of God For howsoeuer we may not ascribe darkenesse and obscuritie vnto the Scriptures vnlesse we will say that the Lord hath spoken something which he would not haue vnderstood and also falsifie that of the Apostle who compareth the word of the Prophets which of all parts of the Scriptures are the darkest to a light shining in a darke place yet the wisedome of God would haue not all but some places more difficult to our darke vnderstanding not only for the dazeling of the eyes of the worst who neuer care to know or comprehend any of these mysteries but that the best also might 1. see their owne dulnesse of conceit in heauenly things so to keepe them low in their owne eyes as who cannot attaine such an high knowledge of themselues 2. be stirred vp to more diligent studie reading hearing meditation and prayer that by this continuall exercise in the word they may profit and proceed in the knowledge of God and in the vnderstanding of these mysteries which are admirable to the Angels themselues 3. make so much the more both of the word and the ministerie of it the Lord foresaw that the things that are easie we easily contemne and that things lightly come by are lightly set by That any part of this booke is clasped and sealed it is in regard of our naturall blindnesse who cannot behold the brightnes of the sunne of righteousnes shining in the Scriptures But that this naturall corruption might not raigne in the elect for their hurt the Lord Iesus hath left to his Church the gift of interpretation which is as the key to open this closet of God and hath stirred vp faithfull men from time to time endued by his spirit who in attentiue and diligent reading of the Scriptures by the helpe of 1. Arts as Grammer Rhetorike Logicke Philosophie c. 2. knowledge of the proprieties of words and phrases of the tongues wherein they were written 3. comparing of Scriptures with themselues antecedents with consequents obscure places with plainer and figuratiue speaches with more proper 4. soundnesse of iudgement in the agreement and analogie of faith 5. diligent obseruation of predictions with their accomplishments of types with their truth and of the historie of the Church which it selfe is a commentarie of Scripture haue beene themselues enabled to vnderstand as also partly by liuely voice in the Ministrie and partly by their learned monuments and writings to make the people of God vnderstand euen the darkest mysteries conteyned in them so farre as is necessarie for the saluation of beleeuers Whose labours and writings to contemne sauoreth of a proud Anabaptisticall spirit who while they complaine of so many commētaries despise the gifts of God who by his seruants he communicateth to his Church and so are iustly left of God in the ignorance of the Scriptures or else in the grosse and ridiculous peruerting of them Well said that noble Eunuch How can I vnderstand without an interpreter what was Moses but an interpreter of the law what were the Prophets but interpreters of Moses what was Christ but an interpreter of the Prophets what were the Apostles but interpreters of Christ what are all Pastors and teachers wherewith Christ hath euer furnished his Church since he ascended into heauen but interpreters of the Apostles Well knew the Sonne of God commanding it and his Apostles commending it how behoouefull it was for the edification of the Church by interpretation of the Scriptures to draw out both the true sence and the true vse of them which are the two proper parts of interpretation seeing so many things are to vs hard to vnderstand and things which for their sense are easiest cannot so easily of euerie one be applyed to their proper vse without this helpe This is that edifying gift which the Apostle so highly advanceth 1. Cor. 14.3 4. He that prophesieth speaketh vnto men to edifying to exhortation and to comfort and he that prophesieth edifieth the Church This is that which the auncient Fathers since the Apostles haue fruitfuly laboured in as appeareth by their learned Sermons preached written This is that which the faithfull Pastors in all ages especially of later daies since the cleare light of
himselfe and the people of his daies whome he would not suffer to rest in farre more knowledge and proper faith then this we haue in hand how vrgeth he the Colossians that hauing receiued a tast of the true knhwledge of God nay euen a kind of stedfastnesse in the faith of the Lord Iesus yet here they should not make any staie but proceed on to the full assurance of vnderstanding in all the riches of it to know the mysterie of God yea to be further rooted and built and stablished in the faith of Christ and neuer to giue ouer till they come to be compleate in him which how they can stand with that Popish position a weake eie may see The like of Peter 2. Pet. 1.12 And 2. wauerers in religion and vnsetled persons in their profession may hence be informed to iudge of themselues and their present estate We heare more then a few vttering such voices as these There is such difference of opinions among teachers that I know not what to hold or whom to beleeue but is not this openly to proclaime the want of faith which is not only assuredly perswaded of but certainely knoweth the truth of that it apprehendeth The iust man we know liueth by his faith but this is to withdraw himselfe to perdition Let not therefore such wauering minded men looke for portion in Christ whose followers and disciples can professe vnto him Master thou hast the words of eternall life and whether shall we goe And though all men forsake thee yet we will die with thee before we denie thee Our precept is that if an Angel from heauen should come and bring another doctrine so setled and stablished our mindes ought to be in the present truth we should hold him accursed But lamentable it is that Angels from heauen need not come to preuaile against the truth for let but a blinded Papist come from Rome broach his vessell and in effect affirme that all the Apostles were deceiued in their doctrine a number of Protestants may soone be turned to another Gospel the experience whereof hath brought swarmes of Iesuits and Seminaries among vs to the poysning not of a few 3. If the elect are brought to the faith by the acknowledging of the truth then after long teaching and much meanes to be still blinde and not to see the things of our peace is a most heauie iudgement of God for here is a forfeit of faith and saluation Here indeede is the voice of Christ but here are not sheepe of Christ that heare it here is the glorious light of the Gospel shining but here are none but Infidels the eyes of whose minds the God of this world hath blinded that they cannot behold it here is the annointing offering to teach all things but here are not they that haue receiued him here is spirituall meate but here are not spirituall men to feed vpon it for if any thinke himselfe spirituall let him acknowledge the things deliuered to be the commandements of the Lord which who so doth not he is stil in the snare of the deuil farre from repentance prisoner to doe his will Whence are all our plagues in the Church in the land but for want of not acknowledging the truths which haue bin clearer then the sun to our eyes and how iust is it that such as will not know the voice should know the hand of God and that whome the vocall word cannot reclaime the reall word of the Lord should ouertake Thirdly whosoeuer in truth entertaine the Doctrine of the Gospel the hearts of such are framed vnto godlines For herein this truth taketh place and preheminence aboue all other truths and writings in that it doth not only inlighten the vnderstanding but also in that it fashioneth the heart vnto that which it teacheth nay herein this doctrine farre excelleth that of the law of God which is indeed a lanterne to direct and teacheth what to doe by enforming the minde in the seuerall duties of it but giueth no power to the performance of any of them but this truth besides the shewing of the dutie conferreth strength acceptably to do it for it conuerteth the soule More plainely we reade of a twofold law but in substance the same 1. the law of God 2. the law of Christ. The former is an old commandement prescribing loue the latter a new commandement prescribing loue also The newnes of this commandement then standeth not in any new matter and substance of Doctrine but in this new manner of deliuerie and propounding in that the law commanded loue but gaue no strength to performe it it writeth it selfe onely in the fleshly tables of the heart and so in the flesh it cannot be fulfilled but in the Gospel with this commandement of loue goeth in beleeuers the giuing of Christ and the gift of faith whereby they are enabled in the performance of it whence also the Apostle Iohn calleth it both an olde doctrine namely in regard of the substance of it and a new doctrine not as latter in time but in respect of that effectuall power of renewing the soule which accompanieth it and maketh the doctrine effectuall to the beleeuer it beeing the quickning spirit which reformeth the minde informed In like manner doth our Apostle elsewhere oppose the euidence of this doctrine to the vailed knowledge of the law and ascribeth vnto it two things aboue that which the law affoardeth 1. a clearer illumination We behold as in a mirror the glorie of the Lord with open face 2. reformation of heart and life and are changed into the same image from glorie to glorie which is the end of the former enlightning vnto which the law could not lead vs which letteth vs see indeed some part of the glorie of the Lord but cannot change vs as this into that we see And as the propertie of this truth is to renew men by the knowledge of it to his image that did create vs so whosoeuer haue learned Christ as the the truth is in Christ he hath cast off the old man and is renewed in the spirit of the minde This knowledge leaueth not men in vaine speculation but leadeth forward euery Christian towards his perfection 2. Tim. 3.16 Vse 1. If this be the preheminence of the word to frame the soule to true godlinesse then is it a matter aboue the reach of all humane learning and therefore the folly of those men is hence discouered who devote and bury themselues in profane studies of what kind soeuer they be thinking therein to obtaine more wisedome then in the studie of the Scriptures But in forsaking the word of the Lord what wisedome is there and what is their gaine more then that by the iust wrath of God vpon them they are commonly turned into that they reade liuing in open profanes or else at the best are but ciuill men without religion or good
2. More specially by grace of those who are adopted and renewed by grace and thus God is properly our father in heauen and no man is to be called father in earth Secondly when God is personally called father then it is to be taken for the first person and this title is giuen principally to the first person in Trinitie 1. because he is the Father of the second person the word by nature and by eternall generation 2. because he is Father to Christ in respect of his manhood not as to other men by nature or grace of adoption but by personall vnion the humane nature subsisting in the person of the word 3. because from both these followeth that by Adoption he becommeth the father of all the elect beeing members and making vp the bodie of Christ. And this is the respect wherein God is tearmed Father in this place both because it hath relation to the second person here nominated as also because in prayer we must repaire to God the Father in Christ our head and Mediator And our Lord Iesus Christ Christ is Lord in himselfe as God and Lord ouer all blessed for euer both in that he giueth essence and susteining to all things as also possesseth all things and ruleth euen the most powerfull and glorious of all creatures and is called Lord of the Angels much more ouer the Deuils themselues Againe he is our Lord 1. as Mediatour we beeing his inheritance giuen him of his Father 2. as a Redeemer purchasing vs beeing captiues and thralls to Satan 3. as a head of his Church quickning and gouerning the whole bodie of it whether militant or triumphant 4. in regard of his power and dominion for to him all power is committed in heauen and in earth who hath put all things vnder his feete in him we hold all things as in capite and to him we owe all homage and subiection in all obedience both actiue and passiue Quest. But how can Christ be a Lord seeing he is euery where called a seruant Ans. Christ considered in the office of Mediatourship is after a speciall manner a seruant of his Father and so his Father calleth him for my seruant Dauids sake and Behold my seruant because he faithfully serued him in the worke of redemption in that he was made man came into the world fulfilled the law prayed vnto his Father and was made obedient euen to the death yet all the while of his seruice he remained a Lord in himselfe and by his seruice became the Lord of his Church redeemed ones in a speciall manner Our Sauiour There is no other name giuen but this Obiect The Father and the holy Ghost saue also Answ. Although all outward workes of the Trinitie which make for our comfort and saluation are vndeuided as beeing one and coworking yet in performing them we must obserue an order among them the Father is the fountaine from whom the Sonne for whom as a meritorious cause the holy Ghost by whom we communicate of all blessings so all three saue but the Father by sending the Sonne the Sonne by paying the ransome the holy Ghost by applying it so all create redeeme sanctifie yet obseruing this order and manner of working when the workes are more personally attributed vnto them creation is ascribed to the Father not excluding the sonne and holy Ghost redemption to the Sonne and sanctification to the holy Ghost Which order is rather here to be obserued because our Apostle expresseth it in his prayer for these graces when he craueth them both from the Father and the Sonne not excluding the holy Ghost whereby we are taught how to direct our suits also namely that the Father by the Spirit through his Sonne our Lord Iesus Christ would enrich vs with grace and the fruits of it Obiect But there are other sauiours as Ioshua and other Iudges and Kings yea Prophets and Ministers are called sauiours Ans. 1. These all were men and as men saued But of Christ it is said Behold our God he shall saue vs. 2. Some of them as Iudges were typicall sauiours sauing 1. the bodies 2. of one people the Iewes 3. from temporall death and oppression but Christ saueth the bodies and soules of all beleeuing Iewes and Gentiles from hell and condemnation 3. Others as Prophets and Ministers are onely ministeriall and instrumentall sauiours not properly onely for sundrie causes the worke of the efficient is ascribed to the instrument whom the Lord vseth in publishing this saluation but Christ alone saueth by meriting and paying the price and bringing home to the heart this redemption Obiect But we haue yet sinne in vs and therefore are not saued from it Answ. We are saued euen for the present from the wrath and poyson of it in part for euer from the damnation of it so as the strength of it is gone This is the meaning of this salutation which beeing a prayer sheweth vs both of what kinde our salutations ought to be in which we would testifie our loue to whom we write namely to wish them the best blessings as also in what manner not sending formall salutations without feeling abstracting curtesie from conscience but they must proceede from a religious and reuerent affection of the heart for euery prayer ought to come from the heart and as hauing God himselfe a witnes of the truth of the spirit in such wishes as Rom. 1.9 and Phil. 1.8.9 Now the principall lessons in this prayer are two 1. That the free and euerlasting grace of God in Christ is the foundation of all blessings spirituall and temporall 2. Peace is the fruite of the grace and mercie of God Doctr. 1. The grace of God is the whole sufficiencie of his people the first middle and last cause of euery good thing conuaied vnto them or issuing from them not once did the Lord enforce this point vpon his owne people teaching them by things temporall their spirituall estate and condition Deut. 7.7 The Lord set his loue vpon you and chose you not because you were moe in number for you were the fewest but because he loued you cap. 9.4.6 Say not in thine heart because of my righteousnes the Lord hath giuen me this good land for thou art a stiffnecked people and were they not yet further off from meriting and procuring to themselues spirituall blessings and that heauenly Canaan and euerlasting rest prepared for the people of God and if we consider our condition before this grace be reueiled and shine vpon vs are not we in our blood when the Lord first couereth vs with his skirts and no eie but his pitieth vs he calleth vs with Adam out of our thickets when we runne from him and are hiding our selues then finding vs when we would not be found Vse 1. To confute the Popish doctrine which depresseth this grace of God and endureth not that the castle of a mans saluation should be altogether founded without
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
that which all the Prophets and Moses said should come to passe that Christ should suffer and be the first that should rise from the dead For what other thing could any of the Prophets write concerning Christ but either touching his humilitie or his glorie and how could himselfe haue beene raised but after or we but by his abasement Let not therefore both thine eyes be fixed as the Iewes are vpon the basenesse of his first comming but let one behold as a Christian the glorie of this second appearing which shall abundantly counteruaile the humilitie of the former Vse 2. The glorie of this second appearing is a terror to all the vngodly who haue despised his humilitie and his still voice in the Ministerie of the Gospel For whosoeuer now in this his appearance of grace will not tremble at his word to frame their soules to the obedience of it shall at this second appearance of glorie tremble to dust at his greatnesse and not be able to abide the brightnesse of his glorie Those that are now ashamed of him and that contempt and dishonour that followeth his profession shall then be ashamed of themselues when the Sonne of God shall be ashamed of them And as for such as daily pearce him with the speares and nayles of their sinnes they shall be sure to see him thus glorious whom they haue pearced when themselues shal be pearced with shame and sorrow to their endles confusion Vse 3. To comfort the faithfull seeing there is a time when they also shall appeare in glorie they must be content first to suffer with Christ before they can raigne with him and weare the crowne of thornes before this crowne of glorie the Lord dealing herein with them as a father with his children who though they be borne to neuer so great places and estates yet in their minoritie subiecteth them to such discipline as befitteth their yeares before he bestow their portion vpon them God hath his children now in the world the world knoweth them not nor seeth their glorie nay they themselues cannot in any clearenesse behold their owne glorie for no eye can see the full glorie of the Saints till the fulnes of Christs glorie appeare but when this time commeth the least of them shall be knowne to be Kings sonnes so as the Deuil himselfe and his wicked instruments who can now accuse them and say there goes an Hypocrite there goes a Precisian a Puritane a dissembler and are offended at the low base estate of the Saints here shall change their note and be compelled to say there goes a child of God there goes the Kings sonne there gos an heyre of the kingdom and shall gnaw their tongues for greif to see them exalted in glory shine in the brightnesse of Gods image and themselues vtterly and eternally excluded from God and his kingdome Let vs not then iudge our selues or others according to the flesh nor walke by sight but by faith noâ— altogether looking on our selues or others as we now are but as we shall be for although indeed we are now the sonnes of God yet it appeareth not what we shall be so long as our life is hid with Christ yea let vs lift vp our eyes to that glorie of our head that shall be reuealed and distributed to vs his members and our hearts in the earnest requests of faith alwaies praying Lord let thy kingdome come cause these shadowes to flie away and that day to breake wherein thy glorie which now is obscured may be manifest and shine out in the first place as is meete and then the glorie of thy seruants whose bewtie shall be made perfect in thy glorie and bewtie Doctr. 4. The Apostle doth not mention Christ without magnifying him in his titles both of power and mercie teaching â—s by his example neuer to speake of God or Christ but in a iust and weightie matter and occasion and for the manner with feare and reuerence and to such ends as we ought and are warranted by the word Now for our direction we haue the Scriptures insisting in magnifying God and Christ and the blessed Spirit in their titles and attributes especially for these three ends First to shew what a one God is in himselfe as here to shew what a person Christ is namely full of glorie might and mercie our Apostle is much and large in his stile and attributes To this purpose the Prophet Isay in one place giueth him fiue titles His name shall be called Wonderfull Counsellor the mightie God the euerlasting Father the Prince of peace Secondly not onely for the glorie of God but for the benefit of the Church 1. That hereby they might acknowledge him to be the true God so the Prophet Ieremie opposing the true God against all idols and false gods speaketh most highly of him There is none like vnto thee O Lord thou art great and thy name is great in power and in the next verse he calleth him King of nations and challengeth all dominion to belong vnto him And our Apostle when he would bring the Athenians to the acknowledgement of the onely Lord ascribeth many and great things vnto him as that he made the world and all things else that he is Lord of heauen and earth that he giueth to all life breath and all things that he made of one blood all mankind that he assigneth their times and the bounds of their habitation that in him we liue mooue and haue our beeing vers 28. 2. That after this acknowledgement we might prouoke our selues to answerable duties for example In consideration of his mercie to breake out into his due prayses Psal. 3.3 Thou Lord art my buckler my glorie and the lifter vp of mine head Isa. 12.2 Behold God is my saluation I will trust and will not feare for the Lord is my strength and song he is also become my saluation In regard of his omnipotence to studie for vprightnesse Gen. 17.1 I am God all sufficient walke before mee and be vpright In meditation of his omnipresence to be euery where reuerent because of his eye Act. 10.33 We are all here present before God c. In respect of his truth to relie our selues vpon it 1. Chro. 17.27 Thou hast blessed and it shall be blessed Exod. 3.14 Moses must tell the children of Israel that I Am hath sent mee that is who giueth beeing to all things and especially to this couenant of your deliuerance out of Egypt now at the end of 400. yeares Thirdly another end of Gods titles in Scripture is that we should not onely glorifie God and edifie our selues but also stirre vp others to the praise and worship of the true God who hath thus made himselfe knowne vnto vs Psal. 95.3.6 Come let vs worship c. for the Lord is a great God namely in beeing knowledge mercie and power Psal. 40.9 I haue declared thy righteousnesse in the great congregation I haue not hid it
nor concealed thy mercie and truth And surely whosoeuer hath his heart filled with God and sence of his goodnesse cannot not onely himselfe but reuerently speake of him but also bring others to a feeling and loue of him such a one I say cannot but bring men to confesse the Lord and make his workes known vnto the sonnes of men Vse 1. Which condemneth all the trifling vse of the name of God and Christ the which no man shall guiltlessely lift vp in vaine whether in a vaine matter or in a vaine manner for it is not said that he that taketh it vp malitiously or falsely or blasphemously but vainely shall not be guiltlesse and much lesse these other 2. Euen many of our selues are iustly reprooued who seldome or neuer haue broken out into the prayses of Gods power loue iustice c. or Christs greatnesse grace or saluation by him the law of grace is not vnder our lippes and therefore our hearts â—ndite not such good matters as these dumb spirits seeme to possesse men and hold their tongues from speaking of God and good things and when they speake it is without sence or feeling without reuerence and grace in their hearts or for fashion least they shouâ—d seeme to be that which often they are indeed meere Atheists without any true tast and feeling of God 3. This doctrine occasioneth vs to resolue neuer hereafter to take the name of God or Christ vp into our mouthes but when either our owne hearts glorifie and reuerence him or else to stirre vp our selues or others to take benefit by the same 4. In the reading of these titles in the Scriptures labour to obserue and draw out the speciall vse either concerning God or our selues which the place aymeth at and so in the conscionable reading of them we shall come to a conscionable speaking of them as this Apostolicall example enioyneth vs. Vers. 14. Who gaue himselfe for vs that he might redeeme vs from all iniquitie and purge vs to be a peculiar people vnto himselfe zealous of good workes In this verse our Apostle vseth another forceable argument to vrge the deniall of vnrighteousnesse and practise of the former vertues of sobrietie iustice and pietie for the Gospel not onely teacheth these things which while we professe it we must adorne but also if we looke for any benefit by the death of Christ we may not like â—iuen vessells let this doctrine slip for to what other end did Christ so willingly giue himselfe to death for beleeuers in his name but that they should reape the double fruit of it mentioned in the verse First redemption from sinne and secondly sanctification the which 1. inwardly purgeth beleeuers to become the Lords owne peculiar 2. causeth them outwardly to shine out in the zealous practise of good workes Well knew our Apostle how close sinne sitteth vnto vs and how heauie our frailtie is vnto that which is good in Gods eyes and therefore whereas if we were wise to doe well one word were inough he forceth and presseth vs with diuerse arguments and those so waightie as euen in mans iudgement and much more in Gods he is iudged vnworthy of life that shall despise them For suppose there be such gracelesse men as by the appearing of grace cannot be mooued or will not he be taught when he heareth that the Sonne of God himselfe came downe from heauen to deliuer the blessed doctrine of saluation vnto his Church let such see rather then heare an argument more weightie let them cast their eye vpon the death of Christ who willingly suffered such torments as are vnconceiueable and all to abolish sinne and raise sinners out of their graues of sinne and death vnto the life of grace and glorie And though some may be found so gracelesse as they will haue nothing to doe with this reaching of grace yet seeing none is so desperately gone as to refuse his part in the death of Christ let this be a motiue vnto such as with whome any thing in the world can preuaile to the timely taking vp the practise of the former precepts of which we haue spoken at large In speaking of this argument seeing the Apostle hath cast it into so excellent an order to our hands we will accordingly followe the branches laid downe and they are two First the fact of Christ who gaue himselfe for vs secondly the fruits of it which are two 1. redemption that he might redeeme vs 2. sanctification and purge vs to be a peculiar people c. The meaning of the particulars we will giue as we come vnto them In the former part of the verse containing the fact of Christ are three points to be noted 1. the giuer who 2. the gift gaue himselfe including all that passion to which he gaue himselfe 3. the persons for whom for vs. First the giuer is noted in the words immediately going before to be Iesus Christ our Sauiour Obiect But God the Father gaue Christ for vs and therefore he gaue not himselfe Ans. God the Father gaue his Sonne and Christ the Sonne gaue himselfe by one and the selfe same will and one ioynt and inseparable operation of them both together with the holy Ghost Ioh. 5.19 whatsoeuer the Father doth that same doth the Sonne Obiect But Iudas the Iewes and Pilate gaue Christ for vs to passion and therefore not himselfe Answ. They did indeede concurre in the same action with the Father and the Sonne but in a farre diuerse manner and ende they in malice but these in admirable loue they not for vs but Pilate for feare Iudas for couetousnesse the Iewes to please their Priests and rulers but these gaue him for vs and for our saluation neither had any of them any power to haue giuen Christ to the least part of passion if it had not beene giuen them of the Father and of himselfe who had power to lay downe his life and none could take it from him Secondly but the gift will better manifest the giuer he gaue himselfe the which that we may the better vnderstand we must withall consider vnto what Christ gaue himselfe for so the consequent fruits shall be better discouered and that I say in one word was vnto passion The which passion must not be restrained to the time of his death but extended vnto the whole course of his life as namely the laying downe of his maiestie and glorie wherein he was equall vnto his father to become man and beeing man whereas he might haue vsed heauenly qualities of soule and bodie his mind free from sorrowe feare greife his bodie from hunger thirst wearines c. and at least haue beene like Adam before his fall yet he tooke our nature subiect to all infirmities since the fall only sinne excepted hence was it that he was borne in a stable laid in a manger of poore parents that had but a paire of turtles to bring for his redemption brought vp by the labour of his
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
God nor Baal they can well away with either religion but care greatly for neither 3. And a third sort goe so iust betweene a ciuill and religious life that euen while they professe religion it is verie hard to say whether nature or religion giueth the stroake to their actions but zeale to the truth haue they none vnto which lukwarme Laodiceans being neither hote nor cold that couÌ„sell of the holy Ghost is fit Be zealous and amend for else the Lord will spue them out of his mouth 4. Some are zealous but either without knowledge or beyond the right vnderstanding of the word affection leading it and not iudgement at least rightly enformed and this tendeth but to their owne and the hurt of the Church 5. Some are zealous in and for wickednesse Zealous persecutors as Paul before his conuersion on such fellowes as were those fortie that tooke an oath that they would not eate nor drinke till they had slaine Paul Zealous railers against God against his word his ministers and seruants against the strict obseruation of the Sabbath against the most conscionable duties of watching against sinne or of working of righteousnesse vnto which they are sworne enemies themselues and in others account it mere follie and madnesse all their zeale is against zeale But let vs whome God hath taken into his schoole to teach vs better things be careful to raise this grace out of the ashes of it and consider 1. how zealous the Papists be in their owne inventions and for the traditions of their fathers and shal not we for the truth 2. the more resistance it hath the greater is the glorie to hold it out 3. how that cold Christians haue but cold comfort from God in themselues and from their best workes because they come short of this precept which requireth that euerie Câ—ristian be zealous of good workes Vers. 15. These things speake and exhort and rebuke with all authoritie See that no man despise thee The Apostle here repeateth the precept which he gaue to Titus in the beginning of this chapter contracting and reducing the speciall offices of a faithfull minister to three heads 1. doctrine These things speake 2. exhortation and exhort 3. reproofe and rebuke Secondly he prescribeth the manner how he shall performe all these with all authoritie Thirdly because Titus was young and want of yeares might seeme to denie him that authoritie which was meete for an Euangelist he backeth him herein in the last words let no man despise thee Which words although they may be conceiued as a charge to his hearers yet I take it rather to be a precept to himselfe that he should not suffer any to contemne him Quest. But how could Titus or how can any other Minister hinder men from despising them seeing the world is euerie where so full of mockers Answ. There will indeede alwaies be mockers of the best Ministers and despisers of their persons yet must the Minister so carrie his doctrine with power and authoritie and his life with grauitie and integritie as he giue no cause of iust contempt of himselfe nay rather that hereby he get himselfe reuerence that not the best onely but euen those which are not the verie worst who with religion and conscience haue put off all forehead and humanitie may beginne to feare and stand in awe of him which course seemeth to be closely commended to Titus So was Timothie commanded to free his youth from contempt 1. Tim. 4.12 Let no man despise thy youth but how shall hee effect this the next words shewe vs But become vnto them which beleeue an example in word in conuersation in loue in spirit in faith in purenesse Hauing spoken before of teaching exhortation and reproofe in their seuerall places we will onely note in this former part what it is that the minister is tyed vnto in his teaching exhortation and reproofes and in the performance of euerie part of his ministeriall office namely vnto the word These things saith our Apostle for this purpose hath the Lord in great wisedome furnished the Scriptures to make the man of God able both to teach instruct and improoue so as he neede goe no further to seeke for profitable things Which teacheth such as will stand in Gods counsell to fetch from hence all their doctrines all their proofes all their exhortations and all their reproofes for so shall they be iust so shall they be powerfull to worke a worke of edification and so shall they be vnresistable in the consciences of men These things if men would tie themselues vnto they should encrease men with the encreasings of God in spirituall wisedome watchfulnesse and the feare of God Then should we not meet with so many pretors for sinne and libertie to the flesh straining their wittes to legitimate bastardly broods of opinions which the Scripture neuer acknowledged hers Nor so many who in their reproofes glad the hearts of the impenitent and make heauie the hearts of those to whom the Lord hath spoken peace who strike at the best things and men and so as soone as euer they haue deliuered a truth in thesi least they should leaue it while it is true misapply it in the hypothesis girding at godlinesse as too much scrupulositie and precisenesse accounting conscience an hypocrite and the feare of God dissembling before men Hence are discouered as sinnefull all reproofes of sinne by iesting enterluding and stage representations in which fooles make a mocke of sinne and open a publike schoole of all lewdnesse and iniquitie and if any deuill or sinne be cast out there it is by Belzebub the Prince of the deuils Further all reproofes by satyrizing and by slanderous libells and secret calumniations all which commonly wrecke themselues rather vpon the persons then sinnes of men are here reprooued which although they be indeede sharpe and biting meanes yet hath the Lord appointed fitter and sharper arrowes to smite his enemies withall euen sound and sufficient conuictions out of the word which is able to wound and daunt kings themselues and prescribed them also to be publikely drawne and shot in such graue reuerent and seemely sort as is befitting 1. both the persons and calling of the reproouer 2. the things themselues which are weightie and serious as also 3. the presence of God and his congregation whose matters are debated and whose sentence against sinne is in denouncing and executing Small wisedome therefore it is for men in these cases of the saluation and damnation of men to suffer their wits to play vpon sinne so lightly and iestingly as becommeth rather some vaine spectacle or professed iester then either the errand of the Lord or a messenger from the Lord of hosts The second point is the manner of deliuering doctrine exhortation and reproofe with all authoritie Doctr. The word of God must be deliuered in such manner as the maiestie and authoritie of it be still reserued vnto it 1. Pet. 4.11 If any man
sort of men as farre deceiued as the former are secure persons who beeing baptized into the name of Christ as yet neuer came vnto him but plod on in all dirtie and sinnefull waies with many pretenses vnderpropping themselues but neuer examining duly whether they be right or no. And because the waies of this error are infinite we shall not do amisse in discrying some few of them and tracing them we shall not find them so vnfrequented but that infinite numbers of secure men and women shall be found in euery of them who all of them are still deceiued and as they were borne so they liue in errour Of these I will mention fiue sorts all in seuerall pathes but neuer one in the right 1. Are superstitious persons who take vp a voluntarie religion which hath some shew of wisedome and humblenesse of minde worship God they thinke they doe but it is vncommanded deuout they are but resist the truth as those deuout women who resisted Paul What a number of Popish minded men wander after vanitie they looke at antiquitie at consent of numbers and multitudes of men who are readie inough to betake them to their owne inuentions Hence is it that you shall ouertake hundreths that are set forward on their Pilgrimages and see thousands who are set downe or kneeling before their Idols besides numbers that are wilfull prisoners cheined in their own bands and wicked vowes of pouertie single life abstinence and such like And what ground haue they for all this they haue learned the protestation of the Iewes We will doe whatsoeuer goeth out of our owne mouth we will offer to the Queene of heauen as we haue done euen we our Fathers our Princes and our people for then we had store of all things and euery thing was cheape Nay as though the truth were impropriate vnto them they are so zealous in their way that if Peter or Paul should stand against their traditions they would thinke they did God good seruice to kill them as Christ foreprophecied a pregnant marke of a Popish and Antichristian spirit to hate and cast out the brethren for the name of Christ and yet to say Let God be glorified yet sit they downe here most securely as in a good way whereas alas all is deceit this beeing the way which is good in a mans owne eyes but the issues of it are death and the end of it is foreprophecied in the place of Ieremie alledged that the Lord will watch ouer such persons for euill and not for good and consume them with sword and famine and sundrie destructions 2. Sort are generall or Catholike Protestants of all any or no religion these content themselues with the Iewes to say the Temple the Temple the Couenant Abrahams seed c. so these finde a religion established and they loue it because it is crowned and bringeth in abundance of prosperitie with it they hate Poperie also because the lawes hate it but neuer knew nor care to know what the power and life of godlinesse euer meant to whom the Lord may say as to them Say not the Temple the Temple trust not in lying words we haue the Word Sacraments Prayer Peace c. but get the power of godlinesse if you would not beguile your owne soules Amend your waies and workes execute iudgement oppresse not the stranger fatherlesse and widowe follow not after other Gods 3. Sort are a rable of idle Protestants whose carnall hearts turne the grace of God into wantonnesse Charge his conscience with his sinnes strike him downe for his vnlawfull courses or neglect of good duties he can saue his head with the doctrine of free iustification without works or tell you that the best man sinneth seauen times a day or that we are concluded vnder sinne that God might haue mercie on all or that where sinne aboundeth grace aboundeth much more and that we are not saued by the workes of the law but O vaine man saith Iames dost thou imagine a sauing faith without repentance and works of pietie and loue dost thou professe an holy religion and by the loosenes of thy life makest that holy way of God euill spoken of did not the latter end of the former Chapter teach vs that Christ died not only to set vs free from the curse of sinne but from the courses of iniquitie that we should become zealous of goodworkes Christ saueth no other and therefore deceiue not thy selfe The fourth sort may well carrie the title of craftie Christians as also of free-will Protestants who for the present walke in a secure path and will not yet be acquainted with repentance for their sinne they thinke it fit to be knowne and practised and so they meane hereafter but in the meane time because their sinne is not vnpardonable and God calleth at all houres and they may as well afterward repenting find forgiuenesse therefore are they deafe against all our doctrine of repentance all the meanes we vse auaile not for their good but by Gods iust iudgement to their hardning blinding and further damnation and this is as fearefull as flie and as generall a deceit as any of the former What meane those many exhortations seeke the Lord while he may be found and to day if yee will heare his voice harden not your hearts and this is the acceptable time the which gratious inuitations while men haue put off how hath the seueritie of the almightie cut them off suddenly by strange deaths and this most deseruedly in that they had so long abused the time of his patience Rev. 3.21 The Lord gaue Iezabel a time to repent but she repented not and what was the issue of it Behold I will cast her into a bed of sorrow and great affliction So the Lord would haue purged the impenitent Iew but he would not be purged therefore saith the Lord Thou shalt not be purged till I haue caused my wrath to come vpon thee The fifth sort of secure persons may be called sensible Protestants who by outward things iudge themselues highly in Gods bookes and many both rich and poore tread in this path Rich men need not seeke for further ground of Gods fauour then that their hand hath found out riches and they are increased in their possessions and prospered in their labours And how can it be other seeing vengeance must pursue the wicked and if they were so they could not be prospered so long and diuersly as they are Thus Dauid obserued of wicked rich men their houses were peaceable without feare and because they are not in affliction like other men pride compasseth them as a chaine they seeke not after God nor sound and setled peace in him but little knew they the end of that fat pasture he learned at the sanctuarie that they were lifted vp aboue other as fellons on the ladder to come downe with a greater mischeife and breaknecke But more merueilous it is that corrections and afflictions should
we see the glorie of Christ with open face all vailes are rent and the earth is filled with the knowledge of God euen as the waters couer the sea And to this our Apostle hath reference doubtlesse casting his eye vpon that plentifull grace of regeneration which euen in baptisme was and is conferred vnto beleeuers The fourth thing in the meaning is the person procuring this abundant grace for vs and that is Iesus Christ our Sauiour for what good thing soeuer can be deriued from God vnto vs it must be by a Mediator and such a one as must be humbled for sinne and raised from sinne the former in his death and passion for sinne the latter in resurrection and ascension from sinne and in both these regards the Lord Christ obtaineth for his Church these graces 1. as a redeemeâ— by the merit of his passion 2. as an intercessor by the efficacie of his requests which now after his ascension he mâ—keth for the Saints therefore is it said that the Father sendeth the Spirit in the name of his Sonne Ioh. 14.26 whom the Father will send in my name that is the Father sendeth the Spirit through the Sonne both as a Mediator and as an Intercessor both which workes so soone as he had accomplished it was no meruaile if the Spirit through such merit of passion and efficacie of intercession was so plentifully powred out vpon his bodie the Church as wee reade accomplished Act. 2.2 Doctr. 1. The graces of the spirit are plentifully powred out vpon vs as out of a full and rich mercie For 1. we haue the accomplishment of many prophesies and promises as Isai. 11.9 Dan. 12.4 many prophesies were then sealed and the booke shut vntil the tearme of time but then many should run to and fro and knowledge should be encreased 2. We haue the truth of many types and resemblances as of the waters running from vnder the threshold of the sanctuarie still rising to encrease and of the proceedings of the new Testament typified in the cloud which at the first appearance was no bigger then a mans hand but after rise to that greatnesse as to couer the whole heauens 3. If we compare our Church with that of the Iewes we shall obserue that the Lord did but droppe and sprinkle these graces here and there vpon a few persons where he pleased but now hath powred out his Spirit and opened a fountaine of grace to the house of Iudah and Ierusalem euen for all true beleeuers And here that speach of Iohn 7.39 is verified the spirit was not giuen yet because the Sonne was not yet glorified that is in comparison he was not giuen before but so sparingly as in respect of this powring out he might seeme not to be giuen at all so also is that place of Peter to be vnderstood of which saluation the Prophets haue inquired searching and prophesying of that grace that should come vnto you not that themselues had no consolation of that grace which by the eie of prophesie they foresawe to light in abundance vpon the Church of the newe Testament but because in comparison it came to vs and was not accomplished vnto them To this purpose Christ himselfe pronounceth blessednesse vpon his hearers whose eares and eyes heard and saw things which many Kings and Prophets desired to heare and see but could not And Paul saith that our ministerie farre passeth theirs in glorie who were but vnder rudiments and in principles and elements if compared with vs. Obiect But the best of vs are but children in knowledge faith obedience to Abraham and the rest of the Prophets and sundrie beleeuers among them Answ. If we compare person with person it is true in many of them but compare Church with Church they were but children vnto vs. Obiect But a number of men haue no grace at all and others a verie small measure and the best not so much but they finde themselues still to stand in neede of more Answ. This preiudiceth not the generall truth for 1. God powreth out his grace abundantly though most men let it fall to the ground to their deeper damnation 2. The Church of the new Testament hath abundance to which while men will not ioyne themselues in soundnes and sinceritie but hang themselues to it by outward profession alone as a sient tyed to a tâ—eee by a threed rather then grafted into it what meruell if they be emptie of grace 3. He that receiueth the least droppe of true grace hath abundance not perhaps in regard of his meanes but the smallest measure is in it selfe abundance for the least droppe of these waters shall be as a well springing vp to life eternall which if it kindly sinke into the soule out of such a mans bellie shall flowe riuers of the water of life which things saith Iohn spake Christ of the spirit which they that beleeued in him should receiue so that although some haue more some haue lesse yet he that hath any he that hath the least true grace hath abundance Vse 1. If such plentie of grace be powred out vpon vs our care must be to be found answerable thereunto that according to our proportion our encrease may be for we may not thinke the returne of one talent sufficient if we haue receiued fiue or ten seeing where much is giuen much will be required Hath the Lord so richly shed out his spirit that whereas the most excellent Patriarchs saw Christ only a farre off the most simple of our age may see him in the word and Sacraments euen crucified before his eyes and will it not be expected that in all things we should be made rich in him And thus haue we ministred vnto vs a ground of examination whether we finde the fruits and worke of these waters vpon vs. When Ioel prophecied of the powring out of this spirit marke what wonderfull effects he foretold should follow That sons and daughters seruants and maids old and young should prophesie should see visions should dreame dreames and accordingly at the first accomplishment of this prediction what vnderstanding what illumination what tongues what miracles what conuersion to God followed sometimes many hundreds sometimes many thousands wonne at one sermon and how violently was the kingdome taken We now haue the powring out of the same spirit and more plentifully then they or any age or countrie euer since but where be these fruits and effects where or to whome in comparison is the arme of God made bare or shineth that excellent reuelation of the mysteries of saluation where is that faith and acknowledgement of Iesus Christ which passeth all prophesie tongues and miracles yea are but dongue to that excellent knowledge of Christ which passeth all knowledge We behold indeed the glorie of the Lord with open face but how fewe are transformed into the same image Looke any way vpon the liues of most men and we cannot but demurre of the truth of the doctrine
iustification of the person himselfe before God but of the faith of the person before men for if any worke iustifie before God of necessitie it must bee a perfect worke and proceede from a person perfectly iustified and sanctâ—fied as Abraham himselfe when he offered his sonne was not the true meaning of that place is this Abraham was iustified by workes that is he restified by his workes that he was by faith iustified in the sight of God Vse 2. We learne hence further where our righteousnesse is laid vp for vs Isai. 45.24 In the Lord I haue righteousnesse and strength the whole seede of Israel shall be iustified and glorie in the Lord. Of ouâ— selues we are desperate bankrupts and haue not one farthing to make straight withall which the Lord seeing he dealeth with vs as with those two debters who had nothing to pay he forgiueth vs all Behold then the Sonne of God set out thy propitiatorie Rom. 3.25 get the lintels of thy soule sprinkled with the blood of this immaculate lambe and thou shalt escape the stroake of the reuenging angel cast away thine owne ragges and if euer thou wouldst get the blessing wrap thy selfe in this garment of thy elder brother and when thy father shall sauour the smell of thy garments he shall blessâ— thee and say Behold thâ— smell of my sonne is 〈◊〉 the smell of a field which the Lord hath blessed feare not to be compleat in him this long white to be needeth no eeking neâ—deth no paâ—ching say with that holy Martyr and liue and die with it in thy mouth onely Christ onely Christ. Vse 3. Seeing here falleth to the ground whatsoeuer can be ioyned in the worke of iustification with the merit and obedience of Christ as any matter or meanes demeriting the sauour of God we must beware of euer ioyning with the Popish religion who by their doctrine of merits and humane satisfactions abrogate the death of Christ and are abolished from him see Gal. 5.2.4.11 If we can any way iustifie our selues or satisfie for our selues the death of Christ was vaine It is therefore as safe ioyning with the Turkish religion as theirs If it be said the difference is not so great as you make it I answer that we differ not in circumstances but in such a fundamentall point as if the Apostle may be iudge one of vs must needes be fallen from Christ and haue no part in him what then will it availe to professe the articles of faith and to be the Church of God vnlâ—sse that can be a true Church which is abolished from Christ and fallen from grace Should be made heires according to the hope of life eternall In these words is laid downe the second ende of that newe condition into which beleeuers are brought In which for the meaning two parts must be considered 1. The right and priuiledge of beleeuers who beeing once iustified by faith are made heires of life eternall 2. their present tenure of this their inheritance by hope For the former The word heire in the first and proper signification betokeneth a lot and is vsed sometimes in the new Testament with allusion vnto the twelue tribes whose portions were deuided and distributed vnto them by lot as Eph. 1.11 whence that people was more peculiarly called the lines and heritage of the Lord as whom himselfe made partakers of all the good things of that land and by proportion those also who by faith laid or shall lay hold vpon his couenant for all those spirituall and eternall good things shadowed out thereby But commonly it signifieth those who after a mans death succeed him in his goods and possessions especially children whose right it is to inherit their fathers lands and possessions and thus must we become heires by becomming the sonnes and children of God Now whereas children are either naturall or adopted our title to this inheritance commeth in by the grace of adoption seeing Christ is the onely naturall sonne as we confesse in our Creed and the phrase of the text is obseruable which saith we are made heires but not so borne so as this inheritance belongeth properly vnto Christ the naturall sonne the heire and first borne of many brethren and consequently through him communicated vnto vs who are sonnes by adoption Ioh. 1.12 whosoeuer receiued him to them he gaue power that is right title prerogatiue to be the sonnes of God Now if we would distinctly knowe the manner and meanes of our title in a word this it is All the right of our sonneship is by Christ for the foundation of it is Gods loue embracing men in his beloued who beeing the naturall sonne of God must become our brother by taking our flesh that therein we beeing vnited vnto him might also after a sort be vnited vnto the Father and the blessed spirit the which vnion because it could neuer be knit so long as our sinnes were in sight necessarily in our flesh must the Sonne of God giue himselfe vp vnto the death to satisfie the iustice of his Father to remooue all the guilt and curse of our sinne and to giue vs beleeuing in him perfect righteousnesse that thus beeing iustified we might become heires no otherwise then if we had beene borne of God himself and that thus by Iesus Christ beeing set againe into the liberty of sonnes the inheritance might as certainely belong vnto vs as it doth to himselfe beeing the naturall Sonne Thus we see how we come to be heires now if we would knowe of what we are heires the text telleth vs of life eternall which what it is because it standeth in immediate fellowship and coniunction with God we are not able to conceiue for it neuer entred into the heart of man This we know of it that beeing the state of the elect with God hereafter that beleeuers haue a right vnto it yea and by faith haue entred into some part and degree of it alreadie hauing receiued as it were a turfe to assure them of the possession of the whole It is called life which is the most pretious thing a man can desire farre aboue goods and lands or any other comfort Satan said that skinne for skinne and all that euer a man hath will he giue for his euen naturall life And eternall Heb. 9.15 of the eternall inheritance 1. Pet. 1.4 an inheritance which is immortall vndefiled it hath indeede in regard of the godly a beginning but it hath no ende for it fadeth not away but is reserued in the heauens neuer was there such an inheritance vpon earth for as it falleth not by the death of our father as others doe so it faileth not vs by our owne death but wee are thereby rather put into more full state of it And because if it were an vncomfortable life the continuance of it were the greatest miserie of it therefore elsewhere the Scripture calleth it Paradise a place of all delight and pleasure yea where the Saints
commanded not done of faith Answ. No for though both be condemned yet the iudgement of the latter is farre easier and the stripes farre fewer for it is easier for some then for others of them who are all condemned Vse 1. There can therefore be no iustification by workes as the Church of Rome teacheth if they can be onely the fruits of persons alreadie iustified 2. Neuer content thy selfe that thou doest good workes of charitie liberalitie mercie or deuotion publike or priuate vnlesse thou hast a ground in thy selfe that they are fruits of sauing faith which hath purified thy heart and so brought thy person and worke into acceptance for before this time let them seeme in thine eies neuer so bright glistring yet are they no other in Gods then shining darkenesse and beautifull deformities It is not thy honest meaning nor diligent deuotions nor good intents which bring acceptance to a worke but faith working by loue deceiue not thy selfe in that thou hast done that which thou wast commanded for it is the presence or absence of faith that putteth a difference in the same worke done by vertue of the same word Caine offereth sacrifice to the Lord so doth Abel Phineas is zealous for the Lord so is Iehu Peter weepeth for his sinne against Christ so doth Iudas also here is the same worke but not the same acceptance where is the difference now By faith Abel offered a better sacrifice then Caine and if Peters faith had failed so had his fact too as well as Iudases If thou prayest pray in faith beleeue and thou shalt receiue If thou hearest mingle the word with faith else it becommeth vnprofitable and so in other dutyes 3. This sheweth that numbers are vncapable of the doctrine of good works and therefore Ministers must be wise to propound it in the due season of it and first labour in rooting faith in mens hearts these fruits will easily rise Doctr. 2. Professors of the Gospel are aboue all other not only called to the practise of good workes but to be the first and forwardest yea lights and leaders vnto others 1. In regard of their present estate they are the children of their heauenly Father and therefore must resemble him and so walke as they may testifie themselues of this houshold of faith for what a dishonour were it to their high calling to be exceeded and outstripped of Infidells They are Gods workmanship created in Iesus Christ vnto good workes They haue receiued the spirit of grace which onely can make them fruitfull as good trees laden with the fruits of righteousnesse They are inlightened in the knowledge of Iesus Christ wherein it were a shame to be either idle or vnfruitfull and not to shine out as the lights of the world in holding forth the word of life in all godly conuersation Secondly that such as beleeue may be blamelesse and so put to silence the ignorance of foolish men for this is Satans olde policie whereby in all ages he hath turned away the hearts of many from the truth and whereof though he be discouered he disarmeth not himselfe at this day that when the Apostles themselues and the teachers in the Church succeeding them deliuered the truth of the doctrine of iustification by faith alone without the workes of the Law he would alwaies thrust in some professors into the Church that vpon this occasion did ruine the grace of God into wantonnesse and then raise a generall slaunder of the doctrine as though it were onely a doctrine of libertie euen as at this day the Papists slaunder vs as enemies to good works onely because we thrust them out of Christs chaire Now to auoid this ordinarie scandall the professors of this same doctrine must especially for the honour of God and his Gospel and their profession of it be carefull to become patterns in their liues of the faith they doe professe The fruit whereof shall extend it selfe yet further then the stopping of the enemies mouth euen to the winning of them or others that are yet without who by such godly conuersation shall be by little and little enclined to like the word and so be conuerted to the profession and practise of it at the length Nay this fruit is not onely reaped by others without but no small benefit redoundeth to the professors themselues who hereby make their owne election sure and iustifie to themselues and others that faith which iustifieth them before God 3. The danger of the neglect of this dutie vrgeth it he that knoweth his masters will and doth it not shall be beaten with moe stripes Tribulation and anguish shall be to euery sinner first to the Iew and then to the Gentile Why first to the Iewe because they were the professed people of God professors of the law possessors of the oracles hearers of the Prophets but despisers of the meanes of saluation they therefore shall be first and heauiest iudged Vse 1. If we professe our selues by faith to be set into Christ we may examine the truth of it hereby that then we cannot but be fruitfull trees of righteousnes beeing remooued into so sound a stocke and fruitfull a soile Whosoeuer then are not much and often in the workes of godlines loue and mercie may well suspect their estate 2. Whatsoeuer things are honest pure iust and of good report let beleeuers thinke on these things let them thinke that such precepts belong properly to them it beeing a truth that all exhortations in Scripture are first and directly made to those who in some measure are freed to acceptable thogh not full performance of the same whereby let beleeuers prouoke themselues to more diligence seeing vnbeleeuers cannot tell what way to beginne in them 3. Carrie a diligent eye and watch ouer thy life and euery action of it before thou entrest into any action examine whether it will glorifie God and dignifie thy profession or expose it to contempt and make that holy way euill spoken of 4. Watch opportunities to do good take them when they are offred before they slippe thee yea seeke them that thou maist euer haue something between thy hands to glorifie God and his Gospel withal 5. Craue wisedom at the hands of God wait at her gates heare counsell from her mouth lay vp the rules of the word for the ordering of thy heart and life thus shalt thou be able not onely to passe euerie day more innocently then other but become also a clearer patterne of weldoing and more conformable to this rule of our holy Apostle But how may Christ come and find a number of lazie Christians in his vinyard to whom he may say why stand ye idle all day long why did you not promise me you would goe into my vineyard work and do ye not or are you in so goodly a field and can you want worke haue yee done all your husbandrie about home in your own hearts
tyeth not himselfe and truth vnto it Obiect But we haue no teachers who teach not the truth Answ. We are to blesse God that the truth of religion is so happily taught and protected as it is and Satan wanteth of his will that it is so and yet can we thinke that his mallice now towards the end is so abated or that the state of the Church is now aboue all times so priuiledged as that he hath not his instruments still labouring to corrupt and depraue the truth broaching so farre as they dare their priuate opinions for which the truth is little beholding vnto them The Prophet Ieremie speaketh of Prophets who prophecied lyes in the name of the Lord and saith they prophecied false vision and diuination and vanitie and the deceitfulnesse of their owne hearts why what was that in that they said Yee shall not see the sword and famine shall not come but I will giue you assured peace in this place If we shall heare such sweet inchanting voyces all is well with vs we haue the most flourishing and most reformed Church that euer was since the Apostles dayes and we may take a nappe and rest in our peace and prosperitie what way can we be mooued surely these words may seeme the visions of mens owne hearts the rather in that the Lord by his owne hand from heauen proclaiming the contrarie by durable plagues and lasting iudgements of plagues famines vnseasonablenesse of weather by yeares together and for the troubles and oppositions in the Church when or where were they stronger since the Gospel first entred If we shall here voyces whispering oh men are too precise too pure too forward and what need so much teaching so much running trotting to sermons and disgracing such as frequent the meanes of saluation more carefully with the tearmes of sermon-gadders and sermon-mungers and such Is the truth which desireth nothing more then the light beholding to such visions of mens owne hearts or can we here acknowledge the stile of the spirit and word of truth If we shall meete with doctrines giuing libertie to profane gaming and pastimes on the Lords sabboath and then hauing gotten in a finger go on to make it an indifferent thing to keepe or not to keepe but only the times of Church required by law and further make it questionable whether we ought to keepe this present Sabboath or devise some other is not this as great a blow to the truth as she can receiue more then she looketh for in the house of her freinds which let it preuaile we shall see a poore staruen pietie among men in very few daies If we meet with other defences iustifying and approouing euery thing and any thing to be spoken in the pulpit besides the pure word of God which is profitable to teach improoue correct and instruct in all righteousnesse that a man may moyle himselfe and hearers in pudles I speake comparatiuely in regard of the pure word of God when in the meane time the sweet streames which run from vnder the threshold of the Sanctuarie are neglected how is the truth here honoured when the Scriptures the fountaine of it are so vnequally matched If it shall be affirmed that whosoeuer shall in name professe themselues to be Christians the Sacraments are not to be denied them although they be openly wicked because all men are subiect to sinne If men shall make a tush and a light or no falt to sweare by faith or trothe c. because it is but a custome of the tongue surely we may say if these be the voyces of Prophets they are of such as Christ speaketh of which deceiue many which make iniquitie abound and the loue to the truth grow key cold Vse 2. To people to pray to the Lord 1. To giue pastors according to his owne heart not such as may seeke out vaine and foolish things the froth of wit and learning but such things as may feed their soules with wisedome and vnderstanding 2. For the spirit of discerning to trie the spirits by which are of God for the guise of false teachers is priuily to bring in damnable doctrines and craftely to creepe into mens affections and men more easily run after them because they speake something pleasing to corrupt nature sometimes in the matter sometimes in the manner and therefore such as would not be deceiued by them must be prouoked to more warinesse 3. For the spirit of subiection that they may receiue the truth as truth for else it will be iust with God to giue them ouer to be seduced with false teachers and to beleeue lyes For those that despise his counsell shall eate of the fruit of their owne way and be filled with their owne devises those that regard not to know God shall by God be deliuered vp to a reprobate sence and those that will not beleeue one Micah but hate him shall fall into the hands of foure hundreth false Prophets to fall by them 4. Commend the cause of the truth vnto the Lords protection entreating him that it may be continued euen to this our Church and Land the which surely by the great contempt and abuse of the light and the bringers of it we haue iustly forfeyted and deserue to be plagued with all kind of illusions as Poperie profanesse Brownisme Atheisme the which fearefull iudgements haue made out great head alreadie and are forerunners of greater euills and beginnings of more bitter sorrowes without timely repentance And to what other ground can we ascribe all these euills but vnto the iust iudgement of God for our hatred and abuse of the light the candlesticks of it Vers. 9. But stay foolish questions and genealogies and contentions and brawlings about the lawe for they are vnprofitable and vaine Although Titus hath beene in the former verse commanded to teach and beat home such true and profitable points of doctrine as we haue heard yet must he know that he hath receiued but halfe his errand and is but halfe way in his dutie wherein if he would be compleat he must further circumspectly watch against and represse all vaine and fruitles teaching especially those kinds here mentioned either suffering them not to breake out at all or if they doe to nippe and blast them quickly and betimes if he can he must stoppe them in the head if he cannot do that he must stay them in the streame The verse standeth on two parts 1. a precept to stay foolish questions and genealogies and contentions and brawlings about the law 2. a reason of it for they are vnprofitable and vaine For the meaning of the words we must knowe that our Apostle condemneth not the moouing of euerie question in handling the word for there are many necessarie ones in diuinitie which for our instruction and edification we may enquire and dispute thus we reade that Paul disputed often and thus we are trained and furnished in the diuinitie schoole to defend