not in the change of the minde but know it that no time is thine but the present and it is little better then Poperie to professe free will in this matter it is too much thou hast beene deceiued in the time past deceiue not thy selfe also in time to come Well said one God hath left man time past to repent of and time present to repent in but the time to come he hath reserued in his owne hands Doct. 3. The manifestation of saluation is to be sought for in the preaching of the word Which point is plaine in that the preaching of the word is an ordinance of God 1. to make Christ knowne in whose name alone saluation is to be had 2. to beget and confirme faith in the heart by which alone as by an hand we apprehend and applie him with his merits to our saluation The former the Apostle affirmeth Ephes. 3.8 the vnsearcheable riches of Christ was by preaching made knowen to the Gentiles and Coloss. 1.27 God would make knowne what is the riches which riches is Christ in you whome we preach For the 2. that faith is wrought by the word preached see Rom. 10.14 and 1. Cor. 1.21 By the foolishnesse of preaching it pleaseth God to saue such as beleeue in that herein he both offereth Christ vnto vs and giueth vs faith by which we receiue him 2. This truth appeareth in that wheresoeuer the Lord had a people to call to saluation there he sent his Prophets and Apostles whom he appointed so long there to stay till his worke was finished and then sent them elsewhere when Paul was resisted and blasphemed by the Iewes at Corinth he pronounced them guilâ—ie of their owne blood and purposed to turne to the Gentiles but the Lord suffered him not but caused him to staie there a yeare and six moneths longer because he had many people in the cittie so Paul and Timothie hauing gone through Phrygia and Galatia were forbidden by the holy Ghost to preach in Asia and by a vision were assured that the Lord called them to preach in Macedonia Which direction of them by the spirit to some places and restrayning them from other argued that they carried with them the meanes of conuerting such as whom the Lord at that time purposed to call In this ordinance is it called the word of faith 1. Tim. 4.6 deliuered by exhortation and doctrine vers 13. in this embassadge is it called the the word of reconciliation and thus preached is called the Gospel of the kingdome of God Mark 1.14 Iohn came preaching the Gospel of the kingdome of God powerfully raysing vp men thereunto and the Gospel of our saluation Ephes. 1.13 Vse 1. The preaching of the word is the greatest blessing that the Lord bestoweth vpon any people and such a one as God in his anger depriues that people of against whom he intendeth a plague the former appeareth in that great care of Christ himselfe who before and after his ascension prouiding for the good of his bodie the Church as the speciall gift and loue-token he could leaue behind him appointed Apostles Euangelists and after them Pastors and teachers to continue to his comming againe The effects also shew the power and price of the blessing which are reconciliation with God sanctification of the spirit mortification of the flesh the life of God all which are brought by the reuealing of Iesus Christ. The latter is euident in Amos 5.13 that when the Lord is about to bring euill times he maketh the prudent to keepe silence Both which shew vnto vs that the Lord hath opened vnto vs in this Church and land his chiefest treasure in that he hath put the barres into the rings of the Arke whereby his glorie is carried throughout our countrie and in that he hath lifted vp his cloud in the sight of all our people to direct vs in all our iourneies he hath not dealt so freely with euery nation neither haue they knowen his lawes Psal. 44. last Vse 2. Those people are bound to much thankfulnes and dutie among whom the Lord hath planted a preaching Ministerie by which men may be directed in the path of saluation It is a blessing we are to wish and pray for to all Gods people and bewaile their want that haue it not The former we are enioyned by the expresse precept of Christ considering the greatnesse of the haruest The latter by his example who mourned to see people as sheepe scattered without a shepheard Obiect But people may doe well inough if they haue the word read publikely and they can read it at home Ans. My purpose is not by establishing preaching to derogate from reading the manifold fruite which accreweth by reading the Scriptures hath otherwise taught mee together with the custome of the Prophets Apostles and Christ himselfe of which I haue elsewhere expressed the principall But the things which God hath ioyned together let no man separate In the old Testament the Levites must read the booke of the law giue the sence and cause the people to vnderstand the reading In the New after the reading of the law there was expounding Christ himselfe after the lecture of the law had a booke giuen him found the prophecie closed the booke sate downe expounded it so did the Apostles Paul and Barnabas Act. 13.15 Thus hath the Lord afforded his Church a further benefit and more full blessing a more ordinarie and principall meanes to beget faith and repentance and to lead men along vnto saluation by a more ful manifestation of the promise of life which is here said to be by preaching that is by explaning and applying things read to the heart and affection This is the labour in word and doctrine commended vnto vs that are the Lords builders and laborers who in raysing the spirituall walls must imitate Nehemiahs builders euery one of whom in repayring the walls of Ierusalem must hold the trowell in one hand and the weapon in the other in like manner should euery Minister exhort with whose some doctrine there is the vse of the trowell and improoue the gainsayer which is the vse of the sword to want which ordinance is to want that which the wisedome of the Lord thought most necessarie for the welfare of his Church who would not haue his people sticke in the outside but pearce into the depth of his wisdom reuealed neither content themselues with a bulk of corne but to get it troden out nor with bread in the lumpe but deuided Whether therefore their estate may be good in such a want or no we are not so much to sit as iudges vpon them as become petitioners for them that their want may be supplied seeing the word hath taught vs that where vision faileth people perish And for priuate reading would God men were better acquainted with it then they are yet although the Iewes had the law priuately at home the
into admiration to see the gifts giuen them knowing them to be vnlearned Act. 4.13 or else they were most fearce and bloodie enemies as Paul whom the Hebrewes could not beleeue that he was become a Preacher of that truth he had persecuted vntill the Lord gaue further testimonie of him Act. 9.26 3. The matter of this word is an euerlasting truth the Law an eternall rule of righteousnesse as ancient as God himselfe the Gospel an euerlasting Gospel Rev. 14.6 containing promises of eternall truth which shall haue their stabillitie after heauen and earth shall be no more besides such assured articles of faith concerning God in the three persons and the Church of God that if an Angel from heauen should come and teach another doctrine he must be accursed Moreouer such diuine prophecies and predictions together with the exact accomplishments although some hundreths yea thousands of yeares passed betweene as by this one part sufficient euidence may be gathered of the faithfulnesse and steadfastnes of the whole 4. The forme of it which is the conformitie of it with God himselfe maketh it appeare that if God be faithfull this his word must needs also be so in that it resembleth him in his omnipotencie for this power and arme of God neuer returneth in vaine but doth all the worke of it In his wisedome giuing most perfect and sure directions resoluing all doubtfull cases and making wise vnto saluation In his puritie and perfection beeing an vndefiled and perfect law In his omniscience it searcheth the heart discouereth the thoughts deuideth betweene the marrowe and bone Heb. 4.12 In his iudgement acquitting beleeuers to whom it is a sweete sauour of life to life condemning Infidels both here and much more at the last day Ioh. 13.48 In his truth and veritie as here and Coloss. 1.5 it is called the word of truth 5. The ends shew the certaintie and faithfulnes of it it beeing the onely meanes of regeneration 1. Pet. 1.21 of begetting faith Rom. 10. and consequently both of freeing men from hell and damnation and of assuring them of that freedome the onely word that can supplie sound and firme consolation yea setled and assured comfort vnto distressed consciences none of which ends could it euer attaine if it selfe were vnsound and vncertaine Now as it carrieth with it all these grounds so are there without it a nūber more wherby we may confirme the same truth as 1. It is the foundatiō of the church Eph. 2.20 against which if hell gates could euer preuaile the Church were vtterly sunke 2. Hereunto hath the Lord tyed his Church as to an infallible direction to the law and to the testimonie without which there is nothing but errour and wandring ye erre not knowing the Scriptures 3. This truth hath beene aboue all other oppugned by Satan Antichrist heretikes tyrants yet neuer a whit of it was euer diminished Salomons bookes may be lost but not these of the true Salomon Iesus Christ. That the Scriptures were burnt in the Temple and that Ezra composed a newe Scripture is to be reiected as a Iewish fable Ezra might put together parcells of Scripture scattered and compose them into bookes But where were Ezechiel Daniel Zacharie Hagge or what were they doing to suffer all the Scriptures to be lost in their times or where was the watchfull eie of God could it winke or nodde or not see or not preuent the perishing of his word vtterly from the Church 4. This word hath beene so certenly sealed in the hearts of the elect of all ages that where it once was harboured in truth it could neuer be shaken out by any kind of most exquisite torture and torment All which confirme the doctrine propounded most plentifully Obiect But some bookes of the canonicall Scriptures are perished Answ. Many indeede are reckoned but they were either not canonicall or the substance of them is still contained in the canonicall Obiect But if God himselfe had written the whole Scripture as he did the law and had deliuered it to men as he did the tables to Moses then had there beene no doubt of the certaintie of it but it was written by men Ans. Yet is it as certaine as if God had immediately writ it with his owne finger for holy men spake and writ as they were mooued by the holy Ghost not as men but Gods instruments guided by extraordinarie immediate and infallible assistance of the spirit Obiect In 1. Cor. 7.12 Paul saith I speake not the Lord. Ans. The plaine sense in one word is I giue counsell in this case of mariage by collection out of the word of which the word hath not deliuered any expresse lawe and no more can be gathered of it Vse This doctrine is of speciall vse both vnto teachers and hearers vnto teachers it affoardeth a twofold instruction 1. if it be so faithfull a word to hold it fast 2. to hold themselues fast vnto it For the former the teacher must looke that he lay such hold on it as he neuer suffer it to be wrested from him no danger no fauour no power no subtiltie may force him to vnfasten his hold much lesse goe backe and recoile from it or play fast and loose with it or so carrie it as one that would swim betweene two waters but carie it and hold it out as faithfully and constantly as becommeth such a faithfull word Ieremie on this ground that he had a sure word after he had beene smitten and stocked he went not into corners nor behinde the wall to speake the will of him that sent him but as one that had laid faster hold on it in tearmes of defiance and personall application to the stoutest and proudest of them he vttereth with much boldnesse and plainnesse what he had in commission The like we read of Amos against Amaziah The like of the Apostles thorough the Acts and their Epistles and all vpon this ground that the Lord sent them with a faithfull word And if reasons will perswade to this dutie we haue not a fewe For 1. what sound comfort can any Minister finde in life or in death but in beeing found faithfull where was Pauls reioycing towards his death but that he had fought a good fight and had kept the faith 2. This faithfull word was not easily purchased vnto vs but by the blood of many a faithfull man both of Pastors and people shed in our owne and other countries and should the preachers of it esteeme lightly of so precious and so dear a purchase 3. If the Pastor depart or be driuē frō the faithfull word how can his people hold it he is guiltie of all their Apostacie from the faith Let the Pastor receiue such a blowe the sheepe cannot but be smitten 4. Looke on the danger and Gods righteous iudgement on such teachers as esteeme of mens words and writings aboue that is meet in the meane time not embracing this word in the loue of their
matter saying But they wil not beleeue me The Lord is said to hold the Ministers in his hand and Christ the seauen starres in his right hand Reu. 1. First in regard of his disposition of them here and there at his pleasure Secondly of his protection of them in their labours And some he sendeth and all the heartening they haue of him before hand is But they will not receiue thee as Moses and some of the Prophets and that is not all but they must prepare browes of brasse their shoulders to beare reproaches and wrongs their backs for stripes their feete for â—etters and stockes yea their necks for the verie blocke it selfe In like manner Christ sending out his disciples he forbidds them to possesse gold and siluer and wisheth them to possesse patience for they should stand more need of that then the other and telleth them that if himselfe the green tree could not be spared much lesse should they the drie branches and that if the Lord and Master be called Belzebub the seruant must not looke to be aboue his Master and scape scotfree And therefore Ministers called to such an vncomfortable condition must imitate the Apostle Paul who although he knewe that bands and imprisonment did abide him in euerie citie yet forward he must and prouoketh his owne readinesse and chearefulnes not onely to be bound but to suffer also the paines of death for the testimonie he beareth considering well 1. That the disciples themselues sent from the side of Christ must make account to be hated of all men for his names sake 2. That although they see no great comfort or fruit of their worke with men yet their worke is with the Lord. 3. That the Lord Iesus foretelling his death at Ierusalem yet went foreward and would not pittie himselfe for all Peters friendly counsel but pittied his flocke his bodie his Church more then himselfe a worthie example for the practise of all his minsters All which reprehendeth all those wandring Leuites who like so many planets or wandring starres are euer shifting their places and charges and selling off their people vpon the least greiuances but not without pretence and plea of sundrie inconueniences sometimes of aire and habitation sometimes of ill neighbourhood sometimes the rudenes and churlishnes somtimes the incapablenes and vnprofitablenes of their people but in all this the sentence of the Apostle passeth righteously against them vnto which their owne consciences cannot but subscribe that they seeke themselues their bellie their ease their profits but not the things of the Lord Iesus nor the winning of the soules of men to God 3. Is this testimonie true How then are such a people as this priuiledged and honoured to be among the first to whom the Gospel was offered noting the wonderfull grace and free goodnes of God not looking at desert merit goodnes of nature inclination of will or any other forerunning prerogatiue and is not his grace as free vnto vs as them did he finde vs any whit better then them were not we beasts in vnderstanding sensualitie and course of our naturall liues before he called and washed vs truely might be said of vs that our father was an Amorite our mother an Hittite our selues in our blood the frame of our heaâ—ts euill continually the course of our liues a walking in vanitie and no eie pittying vs neither of our selues or others vntill the Lord couered vs with his skirts And hence are we supplied with a ground of thankefulnes that beeing by nature the children of wrath as well as others and euerie way by practise of vngodlines as vile as this people of Creta we should yet be admitted to the participation of so great saluation as is offered in the Gospel Wherefore reprooue them sharpely Now from the former testimonie affirmed to be nothing but the truth it selfe the Apostle inferreth that Titus not onely might safely but ought also to reprooue and checke the inhabitants of this Iland which reproofe is enlarged 1. by the adiunct or qualitie sharpely or as the word signifieth to the quicke for it is a metaphor taken from Surgeons who cut and launch and seare to the quicke if the qualitie of the wound or sore so require yea and sometimes in desperate cases to cut off a dangerous limbe or putrified member which otherwise would perish the whole bodie and no otherwise ought euerie spirituall Physitian to deale with the festered soares of the soules of men 2. By the ende of this reproofe that they may be sound in the faith Faith signifieth 1. that whereby we beleeue namely the vertue or gift of faith 2. That which we doe beleeue namely the doctrine of faith that is the doctrine of the Gospel Gal. 1.22 Paul destroyed the faith that is the doctrine of faith which he now preacheth And thus is it here meant because it is opposed to the Iewish fables and commandements of men in the next verse and then the Apostle following the former metaphor wisheth the Ministers who are the Surgeons of soules in all their launcing and cutting to aime at the cure that is the conuersion of their patients that is their people that beeing freed from their corrupt diseases that is their errors whether in iudgement or practise they may be brought to sound health that is soundnesse of faith and sincere doctrine cleauing only vnto God and relying themselues only vpon the merit of the Lord Iesus for life and saluation And yet in this exposition I include also the vertue gift of faith so farre as without it there can be no sound Christians but I admit it not to be the thing properly meant as some doe Doctr. In the word wherefore note that when the truth of a fact or sinne committed is certainly knowne a man thereunto called may boldly reprooue this is the reason why the Apostle subscribeth to the testimonie that Titus might haue sufficient ground of sharpe reproofe As though he had said it is true the people with whome thou art to deale are such and such and therefore thou maist sharpely reprooue them And it is not euerie euidence which is a sufficient ground no not for priuate reproofe and much lesse for publike but as our Apostle 1. Cor. 5.1 It is certenly heard that there is fornication among you and so descendeth to a sharpe reproofe at the least there must be some credible information such as the same Apostle to the same Church of Corinth mentioneth who vpon the report of the house of Cloe sharpely reprooueth them for their contentions for to that end he nameth his author that they might not thinke he would vpon suspition or surmise of his owne neither vpon suspected information from other charge them so deepely but from intelligence of those against whom they could not well except Paul staied the reprehension of Peter till he sawe that he went not the right way and that he was to be blamed Gal. 2.11.14 Zeale running before knowledge
word of God is both the immortal seed wherof we are begottē to God that food which daily preseruet◠vs that we perish not 1. Pet. 1.23 and 2.2 if it be purely and incorruptly preached all the sound members of the Church by the power of the spirit turning it into good blood and nourishment are sound and strong but if it be adulterated and corrupted with mans deuises if it be blended poisoned or leauened hence are all sorts of spirituall diseases ingendred and fedde which ouergrowe the soules of men so as they are soone brought to the gates of death 2. The Apostle wisheth vs to consider the ende of the commandement 1. Tim. 1.4.5 that is either the morall lawe or that commandement and lawe of Christ Ioh. 15.20 The ende of the commandement is loue that is both towards God for himselfe and man for God but this loue must not be vnsound not in word and tongue onely but in deede and in truth from a pure that is a sincere heart a good conscience and faith vnfained But how is this soundnes o◠grace wrought in the heart the verse going before telleth vs that fables and vanities of men are so farre from this worke that fire is not more contrarie to water then those be to godly edifying the which plausible wittie conceits while men desire they are soone turned saith Paul to vain iangling And Satan hath made vse of this truth to the ouerthrow of many soules whose ancient practise euer was to pester the Church with infinite toyes and tales fancies and fables that mens sences might be taken vp therein least they should by the searching of the truth get out of his chaines of darkenesse wherein hee detaineth them 3. From the righteous iudgement of the Lord the sencence hath passed that when hee hath affoarded men his word to call convert strengthen and direct them but they hauing wandring hearts and itching eares loath that wholesome word he giueth them ouer to strong delusions to beleeue lies and to this ende according to their owne hearts lusts he sendeth them an heape of teachers to turne them away from the truth 2. Tim. 4.4 And what can be more iust seeing the Lord hath enioyned vs to captiuate all our senses vnto the simplicitie of his word but we wil vntie them to raunge after strange glosses comments and words of no profit he hath separated the wheate from the chaffe but we will mingle them he hath deliuered a perfect rule of faith and life but we by seeking out other rules from men argue it of imperfection he hath offered vs the pure riuers and streames to drinke at but we will digge puddles to our selues or drinke out of the cisternes of strangers shall not men now despising so great grace neglecting so great saluation offering such open iniurie to the Lord and his ordinances as iustly as dearely buy their owne woe and be giuen ouer to delusion Vse 1. Ministers must so teach as they may be able to professe with the Apostle 2. Pet. 1.16 We haue not followed deceiueable fables but the power and comming of our Lord Iesus Christ that is concerning the exhibiting of the Messiah the accomplishment of promises the abolishment of shadowes and his mightie power in word and action in his resurrection and ascension these are the things which we haue opened vnto you not wearying you or our selues in vngrounded fables vncertaine doctrines or deceiuing you with any shewe of words nor any thing whereof we were not occulate witnesses Other things haue a shewe of wisedome but if the word of the Lord be forsaken what truth of wisedom can be in them Ier. 8.9 other things may seeme to bring glorie but the true glorie of Gods messenger is that of the Apostle 2. Cor. 1.12 namely in simplicitie and godly purenes and not in fleshly wisedome he conuerseth in the world 2. Hearers must beware least any spoile them or carrie them away thorough Philosophie the speach is taken from theeues who come secretly to carrie away sheepe out of the fold to whome the Apostle compareth vaine teachers for they are no better to whom if thou wouldst not be a pray keepe from their snares mens wisedome will here betray thee curb the vanitie of thine owne heart in which thou art borne else will it make thee drinke in vanitie as the fish doth water be diligent in learning and keeping such doctrine as concerneth life euerlasting heare him willingly that telleth thee of Christ of his doctrine of his actions of his suffering this shall feed thee to saluation as for doctrines of quaint deuises and conceits of humane wisedome turne away thine care from them els wil they breede to more vngodlines 3. The seuerall doctrines of Turkes Iewes Papists are so many bad humors feeding so many diseases amōg whom if there be any faith at all yet can there be no soundnes in the faith because all of them are patched together of fables to passe ouer the former as too blasphemous to be once named among Christians the verie name of their Alcaron is suffitiently detestable The Iewish fables whereof their Talmud is full we haue seene in part besides that their Cabala is full of humane deuises but euen in the things which primarily were the Lords owne institutions they are become the embracers of fables If now they vrge as they doe distinctions of persons he is a Iew not who is one outward or in the letter but he that is one within If circumcision a note of that distinction now that is circumcision which is not in the flesh but in the heart If distinction of daies seeing Christ our Passeouer is sacrificed we must not keep feasts with old leauen neither with the leavened bread of maliciousnesse but with the vnleavened bread of sinceritie and truth If distinction of meates that which goeth into the bellie defileth not a man and whatsoeuer is sold in the shambles we may eate asking no question for conscience sake For the Popish fables we need goe no further then there liues and legends of many of which delusions they are now ashamed But if we adde their Canons constitutions decrees and humane traditions vrged as things necessarie binding the conscience concerning daies meats garments orders and such voluntarie worship we might easily see their whole religion placed in such outward obseruations neglecting and deprauing whatsoeuer is of substance to the true and spirituall worship of God as though Christian religion stood in things corruptible or in things indifferent or bodily exercise and not rather in things spirituall necessarie and premanent Hath the holy Ghost said in the Scripture that the kingdome of God is not meate and drinke but righteousnesse peace and ioy in the holy Ghost and that meat and cloth are for the bellie and back and perish with the vse for God shall destroie both Let the blinded Papist keepe his coard and cowle at his backe cloath
praises which vnbeleeuers are as heauie vnto as a beare to the stake because they wāt the spirit which crieth in the hearts of Gods children abba father Fourthly it hath a liuely hope accompanying it it causeth watchfulnesse and waiting for yea and reioycing in the hope of the appearing of the Lord Iesus Rom. 5.2 beeing iustified by faith we reioyce vnder the hope of the glorie of God Secondly we may hence gather a cause why some beleeue some beleeue not it is not because some will and some will not whatsoeuer free-will-men presumptuously auouch the Holy Ghost telleth vs it is not in the willer nor in the runner but therefore men come to the faith because they are elected Act. 13.48 And why did not the Iewes beleeue the heauenly doctrine of Christ himselfe the reason is giuen Ioh. 10.26 Ye beleeue not because ye are not my sheepe most true is it here the elect haue obtained sauing faith the rest are hardened Rom. 11.7 The third conclusion is that this peculiar faith of the elect is ordinarily wrought in them by the ministrie of the word this beeing noted here that the end of the ministrie is to bring the elect vnto the faith Iob. 33.23 If there be a messenger or interpreter one of a thousand to declare to man his righteousnesse now this righteousnesse is no other then the righteousnesse of faith for this ende were the Apostles called furnished and sent out into the world to teach men faith on the Sonne of God as appeareth in their commission Mar. 16.16 Goe into all the world and preach the Gospel to euery creature he that beleeueth and is baptized shall be saued to this purpose is it that Paul affirmeth of the great mysterie of Godlinesse that it must first be preached vnto the Gentiles and then beleeued on in the world Vse 1. If this be the principall ende of the ministerie let ministers herein employ their first and principall paines to bring men vnto the faith wherein they shall imitate our Apostle not onely here but in his other Epistles who first dealeth in the causes and meanes of saluation and then instructeth in Christian manners as one whom the wisdome of God had taught that if the inside be not first made cleane and the heart purified by faith whatsoeuer actions can proceede from men be they neuer so glorious yet indeede they are no better then glistering sinnes he hath the right way of teaching in the schoole of Christ that first layeth for his ground faith in Christ and then buildeth thereon all his precepts of Christian Philosophie 2. The Minister ought to propound before him Gods end in performance of euery ministeriall dutie and that is by enlighting conuerting confirming comforting to bring and stablish men in the faith Which iustly reprehendeth such as forgetting themselues their dutie and people out of the pride of their hearts busie themselues in finding out obscure and darke mysteries tying hard knots to vntie them againe not much vnlike the dogge which refuseth soft meate to gnaw vpon bones and all this to get the praise of nimble heads and sharpe wits whereas the true glorie of a Minister is the number of those that are begotten to the faith who are gathered by the plaine euidence of the word in the words not which mans wisdome but which Gods spirit teacheth 3. The Lord hauing set out the ministrie for this vse let euery hearer acknowledge herein Gods ordinance and yeeld themselues with all submission vnto the ministerie and the word there preached that thereby they may haue faith wrought in their hearts God will haue men taught on earth and not from heauen by man not Angels or dead men let this meanes be despised nothing in heauen or earth can do thee good fast pray afflict thy soule forget not to distribute doe all the good thou canst but yet all this while despise the word offered and thou hast forsaken thine owne mercie nay more come to the ministerie heare the word read preached ioyne in the prayers and Sacraments of the Church if thou commest without the submission of thy heart whereby thou art become as prepared ground to couer the seede vnto increase all is in vaine for what is Paul what is Apollos what is the minister be he neuer so choise and excellent except he be the Minister of thy faith and so what is the ministerie to thee if it be not the ministerie of thy faith 4. Euery man may hence examine himselfe whether in the vse of the ministerie he finde sauing faith begotten wrought in his heart and by examination some may finde their vnderstandings more enlightened their iudgements more setled their practise in some things reformed but a very fewe shall finde Christ apprehended and rested in vnto saluation seeing so fewe there are that liue by faith in the Sonne of God for of all the sinnes that the spirit may and shall rebuke the world of this is the chiefe because they beleeue not in Christ. Howsoeuer many are in some things bettered by the ministerie yet very fewe haue attained this principall ende of it which is to put men in possession of true faith and by it of saluation And the knowledge of the truth which is according to Godlinesse The Apostle beeing called to beget faith in the elect magnifieth and extolleth this his calling from the difficultie of the worke for it is not to bring forth by his trauell any blind perswasion of faith which beeing too naturall to men would rise of it selfe fast enough without any such manuring but such a faith as is peculiar to the elect as before we heard In the which least men should be deceiued as easily and willingly the most be he taketh paines to set downe the whole nature of it in particular And first here we haue the ground of faith which is knowledge and because the truth of faith cannot find footing vpon follies or fansies nay nor vpon euery profitable knowledge he teacheth what kind of knowledge he speaketh of and that is the knowledge of the truth that is of the Gospel beeing a word of truth yea truth it selfe so called by way of excellencie or eminencie as though no other truth deserued that name or because this carrieth the onely vndoubted truth with it And further because many thinke all cocksure and that they cannot faile of faith if they be able to discourse of this truth he teacheth vs that it is not euery knowledge of the truth he meaneth but such a one as is according to godlinesse that is such as frameth the heart of the possessor to true Godlinesse Whence naturally arise these three conclusions First that the doctrine of the Gospell is the truth it selfe Secondly that the knowledge of this truth is the ground of faith Thirdly that where it is aright it frameth the heart to Godlinesse First the doctrine of the Gospel is truth it selfe 1. because the author of it is truth
it selfe and cannot lie it beeing a part of his word who can neither deceiue nor be deceiued 2. because the penmen of it were inspired by the holy Ghost and spake and writ as they were mooued by him who is called the spirit of truth Ioh. 14.17 3. because it is a doctrine of Christ and aymeth at him who is the the truth principally as well as the way of our saluation Whence it is that the Apostles often stile it by the word of truth as Eph. 1.13 After ye heard the word of truth euen the Gospel of your saluation and Coloss. 1.5 For the hopes sake whereof ye haue heard before by the word of truth which is the Gospel True it is that the Lawe is a true word without all error but yet neuer thus called For the morall law will not now affoard such a truth as by which a sinner can be iustified in the sight of God and the ceremoniall law although it doe acknowledge such a truth yet was it a farre off and in types and not in the truth but the Gospel onely is such a truth as whereby we are raised to saluation Vse 1. Ministers must rightly devide this word of truth as such who would be approoued of Christ both the author and subiect of it for the more notable the subiect is the more care must there be in handling it Which the Apostle Peter teacheth If any man speake let him speake as the word of God The word of truth would be truely dealt with purely preached wisely applyed and so faithfully dispensed as that both God and good men and a mans owne conscience may approoue his worke 2. This word so purely handled shall euery soule finde to be truth it selfe so as beleeuers shall not faile of the saluation published in it and vnbeleeuers shall as surely meete with condemnation seeing hereby they are condemned alreadie 3. Not to haue this truth seated in our hearts is a fearefull case for it argueth a man to be giuen vp to error and delusion 2. To doubt of any part of it is to giue a lie to all the rest 3. To seeke for saluation out of it or besides it as the blinded Papist doth is to cleaue to folly and falsehood 4. To despise this truth is to contemne great saluation for if to despise Moses law bringeth death without mercie how much more sorer punishment is he worthy of which treadeth vnder foot the Sonne of God 5. But to fight against this truth is most wofull for it is strongest and will preuaile neuer man lifted against the truth but he found it too heauie for him neuer man spurned against it but to the bruising of himselfe Secondly the knowledge of this truth is the ground of faith for so our Apostle would haue vs conceiue that the faith of the elect is raised vpon knowledge of the truth as the matter of it and in this sence we read that faith is called the faith of truth euen for this reason because it is begotten in the acknowledgement of the truth and Paul in asking that question How shall they beleeue except they heare plainly concludeth that no hearing of the truth no faith in it and how may he that runneth read in the Scriptures that to whomsoeuer faith is giuen they be such as are taught of God such as to whom the holy spirit is become a schoolemaster who openeth their vnderstandings that with much assurance they can see and acknowledge the truth for seeing faith is much more then an vncertaine opinion or wauering fancie it followeth that that knowledge which is the ground of it must be no shaking reede with euery winde but a certaine acknowledgement of the truth approouing of it and assenting vnto it Neither may we thinke that the spirit of truth traineth men in blinde and vngrounded conceits nor leaueth their hearts in vncertainties but that wheresoeuer he worketh such an eminent grace as faith is he maketh men able in some good measure to giue a reason of the hope that is in them And as little reason haue we to conceiue that the worke of the Ministerie is to build castles in the ayre or the castle of faith without a foundation but that Ministers are sent to make the misteries of saluation cleare in the euidence and demonstration of the spirit and so lay men on that foundation to become a spirituall house consisting of liuing stones fit for the honour of the Lord. And to ende the proofe notably doth the Apostle Paul prooue the effectuall faith of the Thessalonians from this ground of it for our Gospel was not vnto you in word only but in power and in the holy Ghost and in much assurance which place must be vnderstood so to be both in the teachers and the hearers as the context declareth Vse 1. If knowledge be the ground of faith then sleight is the faith of the most whatsoeuer men professe Numbers of most silly creatures swarme euery wheare who pretend and presume vpon as strong a faith to God ward as the best preacher of them all and yet liue no better then Atheists euen without God in the world without the knowledge of his waies without his feare in their hearts to loue God aboue all and their neighbours as themselues is but a breath with them to beleeue in Iesus Christ is so naturall as they neuer doubted of it all their liues to bring forth fruits of faith whose propertie is to worke by loue in the obedience of the Commandements of the first and second table this they do they hope as well as God wil giue them leaue or as others of their neighbours do whereas alas euen their speach bewraieth them to be destitute of vnderstanding and consequently vtterly voide of the faith of truth 2. If the ground of faith must be a certaine knowledge of heauenly truth then hereby 1. is ouerturned that fond distinction of the Papists which masketh there more then Egyptian blindnes ioyned with wilfulnes and obstinacie vnder their modest vaile of vnexpressed faith or the faith of lay-men whereby if they can professe themselues Catholikes liue and die in the beleefe of their falsely so termed Catholike Church although they know not what it beleeueth it is sufficient for their saluation And indeed be that professeth that religion which like the apples of Egypt will abide no touch had need leane vpon an implicit faith And so some of them pretending more learning thē is common among them beeing pressed by argument haue thought they haue learnedly enough answeared in saying that their Doctors can answer for them But who seeth not these Pharisies taking away the key of knowledge and incurring that we denounced against such as will neither enter themselues nor suffer others to enter into the kingdome of heauen for surely if little or no knoledge little or no faith of a mans owne were enough how vnwise was Paul so to trouble
the God of our Lord Iesus Christ would giue the Ephesians to know what the hope is of his calling Secondly the subiects in whom it is The Saints for as the practise of beleeuers before Christ to waite for his first comming in humilitie as we read of Simeon Annah many others so now beleeuers as constantly waite for his second comming and the comforts of it Reu. 22.17 And that it belongeth only to the Saints is cleare 1. In that it is ioyned with the faith of the elect in this text 2. Because it ariseth from faith is nourished by it and is proportionall vnto it 3. The thing hoped for belongeth only to the Saints they only haue right in the tree of life and only they enter in through the gates into the Cittie 4. That which meriteth the thing hoped for that is the righteousnesse and obedience of Christ belongeth only to them for them only he praied while he was on earth for them only he died he rose againe ascended into heauen and now maketh requests at the right hand of his Father Thirdly the obiect of this hope Things to come and namely after the resurrection life eternall In which regard the Apostle calleth it an hope laid vp in heauen which is all one with that in the text hope of life eternall vnto which it lifteth vp the heart and affections Where the excellencie of the grace may be conceiued from the excellencie of the obiect it is not conuersant about momentanie and sleeting matters not insisteth in things below but about durable and eternall things to come and not onely comforteth the soule here below in earth but crowneth it hereafter in heauen And this grace it is which putteth such a difference between the godly and the wicked that whereas these are well appaied and contented with things present and wish for most part there were no other heauen then that happinesse they enioy here vpon earth the other looke vpward and outward and see a farre off and are such as waite for the adoption of sonnes and the redemption of their bodies which is the full haruest of those first fruits which they haue alreadie receiued Fourthly it is added in the description that this grace of hope doth firmely and not waueringly expect this eminent obiect and this it doth both because it is grounded not as the Papists teach vpon mans merit power or promises but vpon the most firme promise of God more stable then the hills of which mention is made in the next words as also in that the holy Ghost who first worketh it doth also nourish it yea and so sealeth it vp vnto the heart as it can neuer make ashamed it may indeede be tossed and shaken with many kinds of temptations yet in the patient attending vpon the Lord it holdeth out and faileth not Fiftly the fruit or effect of it is in the last words expressed namely that it prouoketh vnto all holy duty yea and continueth the beleeuer in it Thus Abraham by faith obeyed God and held out looking for the recompence of reward whence it is that as true faith is called in the Scriptures a liuing faith so found hope is also called a liuely hope that is such an one as is effectuall in the heart of the beleeuer to stirre him vp vnto all heauenly conuersation Vse This doctrine teacheth vs what a rare thing this grace of hope is among men and that the thing it selfe is not so common in the world as the opinion of it Aske any man how he meaneth to be saued the answer will be he hopeth well and he trusteth in God that hoping well he shall haue well but if this doctrine be true it followeeh that as faith is not of all no more is hope For it is a grace peculiar to the Saints who are very fewe in comparison of the multitude And is a companion of faith which is not the portion of the most It casteth anker in heauen and striueth not to become the heire of the earth as most men do whose whole studies are to plant and build and call the houses after their owne names and raise their families and make themselues great in the earth of whom we heare the holy Ghost speaking that their hope is onely in this life and they haue no hope in their death It is also accompanied with many graces which are not the garlands of euery head not the beauties of any but the spouses of Iesus Christ. It is not found but in an heart humbled with the touch for sinne and yet possessed with true peace in God grounded on that promise which is made to the poore in spirit for of these two it is ingendred It procreateth and preserueth heauenly mindednes lifting vp the heart to wait and wish for their masters comming so as that day neuer commeth vnawares vpon them as it doth on those who are yet in the night and in darkenesse It suffereth not a man to walke in the wayes of sinne either in hope of mercie or presuming of repentance but he that hath this hope purgeth himselfe and auoydeth the corruptions that are in â—he world through lust It vpholdeth the heart in obedience and dutie both by exciting the will and the diligent hand to vndertake and performe and strengthening the whole man in temptations dangers and distractions vnto all perseuerance in the wayes of God So that although when pleasure or profit is to be cast off or when crosses and losses betide the hypocrite for his obedience all his hope perisheth and vanisheth as the dewe before the sunne yet this hope maketh not ashamed but comforteth in this life and crowneth in the life to come Let blindnesse therefore make fooles bold whose propertie it is to beleeue euery thing yet the wisedome of the wise will cause him to vnderstand his way and not suffer him to nourish for hope either a doubtful desire of somthing which with Balaam he may naturally wish or a dreame in the slumber of conscience deluding with a perswasion of life that heart which is as dead as a stone within him Which God who cannot lie hath promised before the world began The pronoune relatiue which some from whom I would not easily depart referre rather to the word truth then eternall life because of that in the 3. ver But hath made his word manifest and thence indeede might our Apostle iustly haue defended his doctrine from suspition of noueltie beeing the same which was looked for euen in the first ages of the world and now made more manifest by which occasion were offered to ouerthrowe sundrie newe broaâ—hed nouelties of the Popish doctrine not sauouring of ancient antiquitie But I rather encline to that other construction referring the relatiue vnto life eternall immediately going before which as we haue heard it to be expected by hope so is it here said to be promised by God for in the promise hope hath his
hereticall seducers vnder this title seeing they tread the sâ—me steps of the old Puritane heretikes the memorie of whom let it be accursed for euer No no the beleeuer is â—aught daily to pray Lord forgiue vs our debts with the Publican Lord haue mercie on mee a sinner he accounteth his owne righteousnesse as a stained clout well knowing that if he should challenge righteousnesse from himselfe that his owne cloathes would defile him yea let them take much snow and nitre yet of themselueâ— can they neuer be cleane but that Christ becommeth as purging fire and fullers sope vnto them Now if any yet thinke it vnreasonable to ascribe both puritie and impuritie to the same soule the answer is the Scripture hath taught vs how to conceiue it 1. Ioh. 1.7.8 The blood of Iesus Christ purgeth from all sinne yet if any say he hath no sinne he deceiueth himselfe It is indeede Gods grace and fauour to account the beleeuers his doue and vndefiled and in regard of that perfect robe of righteousnesse he couereth them withall to adde that there is no spot in them but it is grace in them to acknowledge and vtter of themselues that which Christ did of his disciples ye are all cleane but you had neede haue your feete washed seeing that this purging is not wrought all at once in vs but by degrees and that in this life there remaineth alwaies some impuritie to be purged Vse 1. Let none dare to scoffe at the godly vnder this title or any other which the Lord vouchsafeth them hearest thou the Lord accounting his Church as pure as the sunne and perfect and vndefiled in their way calling them his holy ones and saints and thinkest thou this a sufficient ground to scoffe at them or doest thou shewe thy selfe one of this number or rather is it not the part of an Ismaelite and a cursed wretch to scoffe at the sonnes of blessing for the blessings sake nay rather seeing the Lord thus honoureth his seruants and testifieth his loue in passing by all their imperfections as though there were none let such as haue taken occasion to scoffe at Christians from that which is their onely approbation before God euen ioyne themselues to the people of God that as the liberties of Gods people in Persia made many of their enemies become Iewes so those that haue been enemies and readie to offer them violence seeing the fauour of God towards them may be mooued to become friendly vnto them 2. If the deuill doe raise any scoffing Micholl to scorne our sinceritie while we solace our selues before the Lord and if the sonnes of men will not cease to turne our glorie into shame Let not those that feare God be daunted nor giue ground much lesse flie backe for any tearmes of contempt but account this their priuiledge before God a badge of Christs profession and their honour before all the world and thus encourage themselues to striue on to further puritie both of heart and life 1. Of heart because the inside must first be made cleane and 2. of life for when the soule is purified it must worke in the life in obeying the truth through the spirit Thus the Christian man beeing like a cleare chrystall glasse with a light in the midst which must needes appeare through euery part of it hauing within him the light of grace holdeth it forth although in the midst of a froward and wicked generation The reasons to mooue vs hereunto are sundrie 1. In regard of Gods account and estimation of such as shall choose such cleane paths to walke in as we haue heard what neede a man care if all men condemne him so God iustifie and approoue of him and his wayes 2. Hereby onely a man becommeth capable of Gods graces who powreth not his gratious liquors into any fustie or filthie vessell but if any man purge himselfe he shall be a vessell vnto honour sanctified and meete for the Lord and prepared vnto euery good worke 3. All the promises of God are made only to such Dauid breaketh out into a resolued conclusion Psal. 73.1 Surely God is good to Israel to the pure of heart Let his trialls be what they will let his person be neuer so meane let his name be neuer so reproched the Lord respecteth him that is of an holy conuersation there is no difference between Iew and Gentile rich and poore with God so the heart be purified Such are only fit to approach God in prayer who can lift vp pure hands and so offer that cleane offering prophecied of to be lifted vp in euery place God heareth not sinners saith the blind man And the exhortation is let vs drawe neare God with true hearts in assurance of faith sprinkled in our hearts from an euill conscience and washed in our bodies with pure water Heb. 10.22 Nay more the studie of puritie hath the promise of blessednesse of the blessed vision of God for who shall ascend into the mountaine of the Lord and who shall stand in his holy place Euen he that hath innocent hands and a pure heart Seeing then that without it no man shall see God and that all vncleane persons shall be kept without the gates of the Citie let this consideration added to the expectation of such prâ—â—ises mooue vs to cleanse our selues from all filthinesse of flesh and spirit and grow vp vnto full holines in the feare of God 2. Cor. 7.1 4. This course is a note of a true beleeuer who as in other things so herein is made conformable vnto Christ in purging himselfe as he is pure the scope of the place is to shew this to be a marke of our adoption when knowing our selues subiect to sinne yet we desire and endeauour by all good meanes to cleanse our selues daily propounding herein before vs Christ as a patterne of imitation 5. Lastly let vs be prouoked to a greater care of holines seeing the Lord hath not beene niggardly in affoarding vs meanes aboue many by the which we might be clensed He hath giuen vs his word plentifully wherby faith might be wrought vs to the purifying of our hearts He hath sent out his Sonne whose blood through the eternall spirit offred without spot by himselfe vnto God purgeth our consciences from dead workes to serue the liuing God he hath giuen vs of his spirit to renew vs by whose blessed dewes we might be besprinkled as with pure water so as we might be iustified in the name of the Lord Iesus and by the spirit of our God He hath sent out his chastisements and afflictions in such greeuous manner as our Fathers neuer saw the like by which as by rubbing and beating and wringing many might be purified and made white He hath sought to purge his floore by sundrie fannes of afflictions by plague and pestilence famine and dearth violent and vnseasonable winds and weathers and by the angrie distemper of
for it is euill to him that eateth with offence and Paul would neuer eate meate before he would offend Hence followeth it that we may not offend either priuate or publike persons Of priuate men some are of weake consciences and these must be borne vp and yeelded vnto for good rather then destroied by our libertie the Apostle became all things to all such persons and Christ himselfe would not quench a smoaking flaxe Some other are obstinate stiffe yea and malitious from whom we must challenge our Christian libertie If men be carping Pharisies or wilfull Papists the counsell is Let them alone nay more so pretious must our libertie so dearely purchased be vnto vs as we may not neglect it or dissemble it before such as are taught and should be stronger although they be brethren for this was Peters case for which he was iustly reprehended who withdrawing himselfe from the Gentiles to pleasure the Iewes gaue them who had beene taught the contrarie occasion to conceiue of the Gentiles as vncleane still This whole truth is confirmed by Pauls practise who would and did permit Timothie to be circumcised in regard of infirme and weake beleeuers among the Iewes Act. 16.3 but would not suffer Titus so to be Gal. 2.3 partly because he would not offend the godly and partly because he would challenge Christian libertie against those obstinate and malitious aduersaries who had almost ouerturned all the labours of the Apostle in that Church of Galatia by vrging circumcision as a thing of absolute necessitie vnto saluation Here is ministred a direct answer to that question whether recusant Papists are to be compelled to Church because it is an offence vnto them Wherto I answer 1. that this is not a case of indifferencie but necessarie that they come into the pure worship of God and therefore it must be effected either by entreatie or compulsion 2. Were it indifferent yet were they not to be festered in their error because they refuse instruction and are not weake but wilfull 3. Neither are they thus compelled to beleeue but to vse the right meanes of faith 4. Good Iosias made a couenant with the Lord and caused all his people to stand vnto it 2. Chro. 34.32 Now as we may not offend our priuate brethren so much lesse the publike Magistrate who hath power giuen him of God to limit and restraine our ouercommon vse of these things by wholesome lawes concerning things indifferent which lawes we are bound in conscience to obey for then their indifferencie ceaseth not in regard of themselues but of that law restraining them And here sundrie questions may be further demanded As 1. Whether a man may with a safe conscience eate flesh at times prohibited by the Magistrate Answ. In this one instance direction is giuen euen in all the other things of this kinde as concerning daies garments c. therefore I say that to eate or doe any other thing against a law is one thing and to doe otherwise then the law commands in these things is another the former commonly 1. hindreth the end of the law 2. contemneth the authoritie of the law maker 3. hath no iust cause in it selfe 4. careth not for the offence of others this is alwaies a sinne against God and a breach of the fifth commandement but otherwise the former cautions duly obserued I see not how it is a sinne in conscience to eate besides the law Quest. But can any Magistrate make a law to binde the conscience Answ. No but yet we must obey their wholesome lawes for conscience sake which conscience is bound not by the law of the Magistrate but by Gods law which bindeth to obedience of the Magistrates lawes in all lawfull and honest things so Paul Rom. 13.5 subiecteth not the conscience to the lawes of men but to Gods ordinance inforcing obedience to such humane lawes as â—ight not with his owne Quest. 3. But how stand we to the libertie wherein Christ hath set vs free if we suffer the Magistrate to curb vs of it Answ. Wel inough seeing the Magistrate medleth not with the libertie in conscience purchased by Christ for then we might not yeeld a whit but stand on our right but reseruing that as whole and entire as he found it he onely restraineth the ouercommon vse of that libertie for example The lawes which prohibit this or that meate beeing ciuill and made in respect of ciuill and politike order for the common good of men are externall and the obseruation of them is a ciuill obedience and in it selfe properly no worship of God vnto which the outward man is bound directly â—nd not the inward but by accident Which if we will plainely and in a word vnderstand we must consider in euery indifferent thing two things 1. a libertie to vse them 2. the vse of that libertie which two differ as much as meat set vpon the table and the eating of it The libertie is in the conscience the vse is an outward thing the former no Magistrates law medleth with nor can restraine but in the latter his law is a binder And thus we shut the doore against all Popish ecclesiasticall lawes and canons concerning fasts feasts daies garments and infinite other traditions which they vrge as things necessarie to saluation directly binding the conscience yea as meritorious and leading to a state of perfection whereas indeed they directly fight against Christian libertie yea many of them against the morall law it selfe Let them plead as they doe that to the greater authoritie more subiection is due and therefore they must be much more obeyed in their ecclesiasticall constitutions then the Magistrate in his ciuill I answer when they haue prooued their charter out of the word whereby they may make lawes which must be obeyed for conscience sake as the ciuill Magistrate may we will subscribe vnto them In the meane time we haue learned that seeing the Church hath power only to ordaine constitutions for orders sake no man is further bound to them but only so farre as he may auoid scandall of others or further the publique good intended by that constitution But what if the Magistrate giue life to ecclesiasticall constitutions of the Church whether then doe they become such lawes as bind the conscience Answ. The Magistrate giueth no greater power to the Church to make lawes then Christ hath giuen if he make his pleasure knowne that he by his power will see order kept it is the part of euery good subiect and Christian to obey him cheerefully Secondly To vse out libertie in loue we must not onely not cast back our brethren but edifie them and bring them forward in godlinesse 1. Cor. 6.12 all things must profit 1. Cor. 10.23 all things are lawfull but all things edifie not And the generall rule of all indifferent things is Let all things be done to edification and Rom. 15.1 2. Let euerie man please his neighbour to edification euen as Christ
of Gods deliuerance 2. Sam. 16.12 It may be the Lord will looke on mine affliction and doe me good this day not making doubt for neither did Dauid in generall but constantly cleauing to the promise call vpon me in the day of trouble and I will deliuer thee Prayer for deliuerance must be ioyned with this expectation of our deliuerance not prescribing time nor meanes nor manner much lesse vsing vnlawfull meanes but reserue vnto the Lord the glory of his wisedome in ordering the whole matter and circumstances of our deliuerance The fifth fruit is a totall resignation of a mans selfe to the will of God and a voluntarie subiection vnto his good pleasure who knoweth out of his wisedome what is the best and out of his loue maketh euery present estate worke to the best to his children example hereof we haue in Dauid 2. Sam. 15.26 Behold here am I let him doe as seemeth good in his eyes yea euen if he should say I haue no delight in thee The third point wherein the soundnes of patience consisteth is in the found durance and lasting of it And indeed not euery patience and tollerance of euill is here meant but such as implieth a delaie and continuance vnder some weight or burthen nay the very word importeth so much signifying as well perseuerance as patience neither is this sound patience a suffering only but a long suffering nor a patience but a long patience such as the husbandman waiteth withall vnto the haruest such as the Prophets endured all hard measure by such as our selues must possesse our soules by and euery possession is of continuance such as maketh not hast yea such as must waite vntill the comming of the Lord. Iames in the place alleadged exhorteth to be patient till the comming of the Lord which is not meant of his last comming to iudgement but of his particular executions beforehand for the deliuerie of his chosen the reuenge of their wrongs vpon their enemies Vse All these notes let vs see the crazines of this grace in vs. It is no patience when men beare out crosses by stoutnes and stomacke neither by a nature not so subiect to impatience for here is not silence vnto God disposing the crosse vnto them So when men can buckle well enough with and swimme out of one kind of crosse which pincheth them not so much but sinke in some other when they must choose their rods and tâ—ialls or else they are heartles and dead in the neast here is a crannie in their patience which will sinke their soules Some againe beare out their crosses because they are yoked and coupled to them like two spaniels which must goe together because they cannot goe asunder but without all willingnes or chearefulnes but this is farre from Christian patience and is as we say patience perforce And lastly when we cannot entertaine afflictions thankefully as finding some goodnes and sweetnes in them when deliuerance is not expected from God as by such who haue title in his promise when we desire to be at our owne hands and will not stay his leisure but hastily like infidels runne vnto indirect meanes and sometime to Sathan himselfe in sorcerers witches when we are so tugged with afflictions as we hold not out but are readie to giue vp all here is all vnsound here men may not onely suspect but conclude from vnsound patience vnsoundnes of loue of faith and consequently the want of the truth in all their profession of religion Vers. 3. The elder women likewise that they be in such behauiour as becommeth holynesse not false accusers not giuen to much wine but teachers of holy things Our Apostle hauing taught how and what doctrine should be applyed to old men he proceedeth now to make olde women matchable vnto them and therefore he beginneth with the word likewise which sheweth that the same vertues as formerly haue beene mentioned are to be vrged vpon old age of both sexes and who can denie sobrietie wisdome grauitie soundnesse in faith loue and patience to be as necessarie for auncient women as men whether we consider the same inconueniences of the same olde age lying vpon them or the impotencie of their sexe in vndergoing them which yet maketh the want of these vertues farre more miserable then in the other And then he addeth some further duties fitted to their estate which he doth 1. by prescribing such vertues as are seemely for their yeares and 2. by prohibiting such vices as in all ages are wicked but in theirs most vnseemely and scandalous The duties are two 1. an holy behauiour in themselues in the first words of the verse 2. a drawing on of others vnto holinesse and honestie in the latter part of the verse and forward The vices prohibited are two 1. of slaundring or false accusing 2. of intemperate desire or drinking of wine or strong drinkes both which are contained in the middle of the verse But we will speake of the words as they lie in the verse But before we come vnto them we may learne this lesson Doctr. In that wholesome doctrine must be taught and applyed vnto women as well as men note that no woman cannot without danger of damnation despise or neglect the ministerie of the word they beeing as straightly bound vnto the meanes of saluation and the Apostle taketh double paines to teach them their duties Reas. 1. As saluation is one to all so is there but one way to all for as women must haue their names written in the booke of life as well as men that is in the booke of Gods election to life so must they be also added vnto the Church as well as men seeing none are saued who are not added vnto the Church Now this addition to the Church standeth not onely in an outward profession of the Gospel by which they are added to the visible Church for the foolish virgins made a great shewe for a time but in vnfained conuersion and sanctification whereby they are added vnto the invisible Church True it is that women must be ioyned vnto the people of God and therefore must participate 1. in the word which must be preached to euerie creature Paul preached to a company of women among whom Lydia was conuerted 2. in the Sacraments and be both admitted into the Church by baptisme as Cornelius the Iaylor and all their housholds as also strengthned in the Church by the Lords Supper in which they must remember the Lords death vntill he come But all this is not inough yea nothing at all vnlesse they be first knit vnto God himselfe the bond of which coniunction is faith wrought in the heart by meanes of the word and working in heart and life by loue to God and men If then women must beleeue to saluation aswell as men the Iaylor and all his houshold beleeued in God nay if women must continue in faith to which saluation is tyed and not
to make shew of it vnlesse it be attained by newe instruction Secondly they want not all faith Christ himselfe reckoneth them among beleeuers Matth. 18.6 whosoeuer offendeth one of these little ones which beleeue in me in which respect circumcision which was administred to infants was called a seale of faith Thirdly whereas some diuines thinke that this faith of theirs is no other then the faith of the parents the truth is that the faith of the parents is so farre theirs as that it giueth them right to the couenant for the couenant is made to Abraham and his seede and to the faithfull and their seede and the beleeuing parent also laieth hold on the couenant for himselfe and his seede thereby intitling his child to the right of the couenant as well as himselfe euen as in temporall things he can purchase land for himselfe and his heires This truth confirmeth the Apostle If the root be holy so are the branches and the one parent beleeuing the children are holy to this purpose saith Musculus that children may be called faithfull although they haue no faith Fourthly but because this may seeme not so proper a faith beeing wholly imputed 1. in that all children saued are not of beleeuing parents yea we may in charitie presume of some perhaps without the Church whome the Lord mercifully saueth out of most wicked progenitors for many generations and 2. because the iust shall liue by his own faith It is verie probable that elected infants haue a spirit of faith that is the spirit of God working inwardly and secretly but diuersly in infants dying before discretion and those which shall surviue to the former giuing that spirit which worketh either faith or something proportionable for their iustification regeneration sanctification and saluation in the latter working the seedes or inclination of 〈◊〉 which in due time shall fructifie vnto eternall life And hereunto the Scriptures giue insinuation in shewing how after a merueilous and secret manner the Lord can and hath effectually wrought in infants euen in the wombe as in Iacob Ieremie Iohn Baptist and others neither doth it any thing hinder that infants haue no sense of any such thing no more then it prooueth them not to liue because they knowe not that they doe so And not only the Scriptures but that auncient and common distinction of baptisme 1. into that of water 2. holy Ghost 3. martyrdome seemeth to him that well considereth to giue some ground of it Howsoeuer it be if we cannot attaine the manner of this secret working in infants we know that Adams corruption is not more effectuall to pollute the infants of beleeuing parents then Christs blood and innocencie is to sanctifie them and beeing so his wisedome wanteth not meanes to apply it vnto them euen in their infancie yea in the wombe to make it their owne although we cannot reach vnto them So much of the faith of infants Here one scruple remaineth to be remooued namely if men of yeares must beleeue and children of beleeuing parents must be faithfull and holy before baptisme what shall baptisme be good for or what profit can it bring to any Answ. First in regard of Gods commandement which Abraham Cornelius Paul beleeuing obeyed without reasoning and so manifested their faith in obedience 2. That such as haue receiued inuisible incorporation into Christs bodie must be also visibly incorporated that whom God tooke for a member of the Church the Church also might accept as one 3. That the grace receiued might be augmented for by the worthy vse of the Sacrament those graces which are weake receiue more encrease faith is incited loue quickned hope confirmed and obedience bettered daily 4. That the partie himselfe may be strengthened and confirmed both in the graces receiued as also in regard of that grace and glorie which he expecteth to receiue in the resurrection both which are more firmely sealed in the Sacrament of baptisme wheras otherwise it would be with men here as in their temporall tenures in which if their leases or indentures want a seale they like their hold much the worse Vse 1. Ministers must deliuer this doctrine plainly and not as we may obserue some who either not vnderstanding it or not willing that others should vnderstand them generally tie a certaine grace to this Sacrament of baptisme but not explaning these two points how and to whome leaue their hearers laid open to many dangerous errors of which I will giue some examples 1. To conceiue of an absolute necessitie of baptisme and hence cruelly and impiously denie vnto Infants dying without it the saluation But we must beware of running backe into this point of Poperie which at this day thrusteth the soules of such babes into a place very neere hell and their bodies out of Christian buriall as they call it into an vnhallowed place and conceiue aright of the point thus As for inward baptisme which is to be within the couenant and regenerated to hold it absolutely necessarie vnto saluation Ioh. 3.5 Except a man be borne againe of the water and the Spirit he can not enter into the kingdome of heauen but as for outward baptisme the seale of the former to hold it necessarie but accidentally as 1. in regard of Gods commandement 2. of our owne weaknes 3. to auoid the danger and appearance of neglect or contempt of so holy an ordinance but to hold it so necessarie as that he that steppeth not ouer this threshold can neuer get into heauen is directly both against the grace of God in the Scriptures which affirme the children of the faithfull to be holy before they come to this baptisme as also the examples of children dead before the eight day the day of their circumcision of men and children for the space of fourtie yeares wanting circumcision in the wildernes of Dauids child dying before the eight day the damnation of which he feared not of the thiefe on the crosse who wanted the outward baptisme although not the inward Surely our Sauiour Christ where he had good occasion maketh no such necessitie of it He that beleeueth and is baptized shall be saued but marke in the opposition he saith not he that beleeueth not and is not baptized shall be condemned but that we should not conceiue of such a needles necessitie he purposely leaueth out the latter clause of the former sentence onely affirming that he that beleeueth not shall be condemned And what an vnequall thing were it that if parents should neglect to bring children seasonably vnto baptisme that the child not offending should for the parents fault be condemned Let vs therefore send backe this cruell opinion to the Papists among whome it was first hatched and better beseemeth Duraeus or some such other hard hearted Papist affirming that God is able to saue infants without baptisme but we know his reuealed will to the contrarie well enough then any Protestant minister among whome it
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
him out of the citie Act. 21.5 yea so ordinarie was this custome among them that he maketh full account of it before hand Rom. 15.24 When I shall take my iourney into Spaine I will come by you for I trust to see you and be brought on my way by you and commendeth as a semely dutie among the Saints 3. Ioh. 6. Gaius hauing receiued beleeuing strangers the Apostle speaking to him of them faith Whom if thou bringest on their iourney as it beseemeth according to God thou doest well The second dutie enioyned Titus concerning them is that he suffer them to want nothing They were employed in the Lords worke and therefore must be cared for so much the more For 1. what can be more equall then that he that laboureth in the Gospel should liue of the Gospel or that those who sow spirituall things should reape temporall The law of nature bindeth to releeue the parents in time of want The law of God chargeth in moe places then one neuer to forsake the Levite all the daies of thy life The lawes of all nations allow their Captaines and standart bearers a liberall and honourable stipend and suffer not any common soldier to goe to warrefare vpon his owne charge And very vnequall were it that any should feed a flocke and not eate of the milke or plant a vinyard and not tast of the fruite And how much more are these spirituall Fathers to be releeued how much lesse should the Ministers who are the Lords Souldiers Captaines and Standart bearers goe to warre of their owne costs how much more should the Lords shepheard eate of the milke of his flocke and the labourers in his vinyard eate of the fruite 2. If we goe from the men to their tydings these be such as ought to bring their persons into acceptance with vs That as Dauid said of Ahimaaz hee is a good man and bringeth good tydings so because of their good tydings we must entertaine Gods Ministers as good men Hence the Apostle commandeth vs to receiue such and haue them in singular loue for their workes sake Phil. 2.29 3. The godly who professe loue vnto the truth may not neglect such as are the publishers of it but cheerefully minister vnto their necessities to the end that thereby themselues may be helpers to the truth 3. Epist. Ioh. 7. But especially if any suffer for bearing witnesse vnto any part of Gods truth towards such Gods people must enlarge their bowells and euen stretch their best abillitie to helpe vp that part of the truth which Satan and his instruments seeke with violence to obscure or suppesse and the rather because these sufferings are endured for the truth and for them who haue as good a right in it as their teachers themselues 4. For this cause also ought the faithfull to comfort and encourage the messengers of God that therein they may reape a sweet fruite of their labours and may reioyce in them not in there gift so much as in that it is a fruite which furthereth their owne reckoning Phil. 4.17 Now all these reasons are such as suffer not any professor to shut vp his loue in his owne Pastor although he is first bound vnto him but cal for the dutie in generall to euerie one that worketh in the same worke according as their necessitie and occasions shall be not onely our owne Titus but euen Artemas and Tychicus suppose strangers which for his names sake goe forth 3. Ioh. 7. must be kindly dismissed and not sent away emptie This is a doctrine which is much neglected of too many which professe loue to the truth euen in these dayes which more lowdly call for it then in many ages before Vers. 14. And let ours also learne to shewe forth good workes for necessarie vses that they be not vnfruitfull The Apostle hauing enioyned Titus to make so franke a supply for Zenas and Apollos that they should not want any thing for their iourney Titus might demaund but where should I haue to prouide for them for it is certaine that Titus was not now a man of such state and wealth as those who say they are like him the Apostle therefore answereth that secret obiection in these words Let ours learne to shewe forth good workes the fruites of their faith especially for such necessarie vses of the Church as this is straine them not in vnnecessarie things but for such necessarie vses let them straine themselues that they may be rich in good workes and not vnfruitfull The verse standeth of a precept and a reason In the precept three points are to be considered 1. what are these good workes meant 2. who are bound especially vnto them Let ours learne 3. what are the necessarie vses of these and such like good workes First by good workes are not properly here meant all such actions in generall as are thus stiled in the Scripture but in speciall those of bountifulnes and beneficence both because those former were called for in the 8. ver of this Chapter as also in that these are especially suited vnto this argument Now these are commended to the practise of the faithfull by the title of dignitie in that they are called good workes not that they are so absolutely and perfectly good as that there is no sinne in them as the Papists contend for the best workes are good only in part so farre as they proceed from the spirit and from grace and in part corrupt as they come from flesh and corrupt nature of which two namely flesh and spirit euery regenerate man consisteth and therefore euery action cannot but sauour of the fountaine from whence it streameth If it be said that God is the author of euery good worke who because he is perfectly good cannot effect any thing which is not perfectly good The answer is that howsoeuer euery worke of God is perfect which he doth in and by himselfe yet such as he doth in and by man who is another author and actor of them cannot but drawe imperfection from him And whereas it is said if good workes were sinnefull then ought we not to doe them the answer is that we must not therefore refuse to do them because they are not simply euill but in themselues good and partly good in the doer commended to our practise by God of whom they are reputed good workes and in his Christ pardoning the defects of them for our incouragement accounteth of them as if there were no sinne at all in them Whence note that good workes are so farre from iustifying as that we are not able to answer one for ten thousand of them and that it is the mercie of God and not the dignitie of them which bringeth this stile vpon them Secondly of whom good workes are called for Let ours called in the 8. verse beleeuers in God Ours who are conuerted and confirmed in the faith by thy labour and mine of these call for good workes For this is
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
who haue beene as faithfull to Christ as Zimri was vnto Elah in teaching doctrines and precepts tending to the advancing of their owne estate the enriching of that seate the decking of that whore of Babylon the pulling downe of the kingdome of Christ and the trampling of his testament vnder feete for when the Decrees Canons and Councels of men must iustle out the counsels of God the additions and traditions of men must be as by their doctrine beleeued and receiued as the written word of God how can Christ be acknowledged the onely Lord and husband of his Church But also pittie it is that euen of Protestant ministers not a fewe may bee charged with Demas his sinne in embracing this present world which if any doe needes must they become as faithfull vnto Christ as Hazael was to Benhadad for it goeth not alone but the forsaking of the truth is the next an inseparable companion of it Vse 2. This doctrine ministreth comfort vnto those that are faithful in their ministerie whom howsoeuer the world esteemeth of them their Lord highly respecteth admitteth them into his priuie Counsels and imployeth in a service which the angels themselues desire to prie into 2. They beeing his seruants they are sure of his protection Psal. 116. Dauid because he was the seruant of God was bold to pray for safetie hence are ministers called starres in the right hand of Christ not onely because he disposeth of them here and there according as he pleaseth but also to note their safetie and securitie for he alwaies keepeth them euen within his right hand 3. This master whom they serue will reuenge all their wrongs no otherwise then Dauid did the indignities of his seruants against Hanun 4. He becomes their paymaster and of him they receiue their wages and they performing their dutie faithfully loose no labour although Israel be not gathered but are a sweete sauour vnto God euen in those that perish 3. Vse Teacheth people how to esteeme of their Ministers namely as the seruants of God and consequently of their Ministerie as the message of God Which if it be Moses must not be murmured at when hee speakes freely and roughly and if Micha resolue of faithfulnesse saying as the Lord liueth what soeuer the Lord saith be it good or euill that will I speake why should he be hated and fed with bread and water of affliction Is it not a reasonable plea and full of pacification in Ciuill messages I pray you be not angrie with mee I am but a seruant Yet when Ieremie shall say of a truth the Lord hath sent mee his feet shall neuerthelesse be fastned in the stocks Nay this consideration should not only bind men to peace from touching and doing the Lords Prophets harme but also vrge them to haue them in exceeding honour at least for the workes sake which is the Lords who therefore acknowledgeth them co-workers with himselfe 4. Vse Let euery priuate Christian account it also his honour that the Lord vouchsafeth him to become his seruant and hereby harden thy selfe against the scornes and derisions of mocking Michals who seeke to disgrace thy sinceritie If the vngodly of the world would turne thy glorie into shame euen as thou wouldest haue the Sonne of man not to be ashamed of thee in his kingdome be not thou ashamed to professe thy selfe his seruant which is thy glorie let none take this crowne from thy head thou seruest not such a Master as thou needest be ashamed of And an Apostle of Iesus Christ Now the Apostle descendeth from the generall to this special seruice which was the highest Ministrie in the Church and sheweth that his imployment was in the most serious busines of the Church next vnder Christ who had furnished him with an embassage for the reconciling of men vnto God and that not as an ordinarie Minister but 1. as an Apostle 2. an Apostle of Iesus Christ. 1. That he was an Apostle appeareth by three properties agreeable only vnto Apostles First hee was immediatly called by Christs owne mouth Act. 9.5.6 I am Iesus arise for this was the Apostles prerogatiue to see Christs face and be called by himselfe immediatly and not as this day mediatly by the Church Thus Paul prooueth himselfe an Apostle Am not I an Apostle haue I not seene Christ namely though not while he was in the flesh and in his base estate as Peter and the other Apostles yet by reuelation and beeing now glorified which was of his farre more speciall grace once in the way to Damascus Act. 9.17 and another time in the Temple he saw Christ appearing to him wishing him to make hast out of the Cittie Secondly as he receiued his calling so likewise his doctrine immediately from Christ as the other Apostles did True it is that beeing brought vp at Tarsus he was first instructed in humane literature and knowledge that he was able vpon occasion to cite the testimonies of sundrie Heathen Poets and after that he was brought vp at the feete of Gamaliel a Doctor learned in the law in which he profited so much as he became vnreprooueable and liued according to the perfect manner of the law of the Fathers and he spake with tongues more then all the Apostles Notwithstanding all this when he commeth to learne the Gospel he had it not from man nor by man but immediatly by Christ from heauen This knowledge was too high for him to hammer out by his owne studie God himselfe shewed it him by reuelation Eph. 3.3 Thirdly he was not now tied to any one certaine place but was called to carrie the name of Christ among the Gentiles and to confirme this we read more of Pauls trauels then of all the Apostles besides put together his commission to Damascus was not halfe so large and generall as this he hath now receiued 2. He calleth himselfe an Apostle of Iesus Christ. 1. Because he was called furnished and sent by Christ. 2. Because he was now to teach Christ not the letter of the law any longer but the doctrine of the Gospel neither righteousnesse by the Pharisaicall obseruation of the law but by the faith of the Sonne of God Doctr. The Apostle by ioyning these two together a seruant and Apostle teacheth vs that the chiefest offices in the Church are for the seruice of it Was there any office aboue the Apostles in the Church and yet they preached the Lord Iesus and themselues seruants for his sake Nay our Lord Iesus himselfe although he was the head and husband of his Church yet he came not into the world to be serued but to minister and serue Vse Ministers must neuer conceiue of their calling but also of this seruice which is not accomplished but by seruice thus shall they be answerable to Peters exhortation 1. Pet. 3.3 to feed the flocke of God depending vpon them not by constraint but
of Christ and the expressing of his vertues Whence it is that the Apostle praysing God for the faith and loue of the Colossians presently pointeth to the naturall mother of these vertues of whom they both are bred and fed for the hopes sake that is the glory hoped for which is laid vp for you in heauē And the same Apostle exhorting the Philippians not to minde earthly things but to trafficke as the citizens of heauen noteth this the most effectuall reason because from heauen they looked for a Sauiour who would change their vile bodie and make it like his owne glorious bodie Vse 1. Ministers must take heede of earthly mindednes not seeking theirs but them who are committed vnto their trust not onely hereby to auoyde offence but also that they may feelingly speake of such points as concerne the forsaking of the world in affection a point most difficult to learne from the most sanctified teacher Which course if a minister take not long may he looke for an haruest yea euen till his eyes faile but he shall neuer see his seede againe he hath sowne to the winde and what can he looke to reape but earthlinesse or atheisme amongst his people For mens minds will be working and setling themselues vpon some pleasurable and profitable obiect if not vpon that which is truely good yet at least vpon that which is apparantly good and their hearts can neuer be taken off things belowe but remaine wordlings still vnlesse we shewe them better treasures elsewhere and that in such feeling manner as they may thinke we speake in earnest And againe if they without this doctrine be suffered like the Sadduces to include all their hopes desires in this life no other fruits can be expected but open Atheisme and contempt of God Vse 2. People must conceiue that now in the ministerie they are called to the beginnings of the heauenly life For we may not thinke that the Lord meaneth onely to manifest his loue hereafter in heauen to beleeuing soules but as loue desireth present communication and vnion with the thing loued so the Lord entreth into present league with such as he striketh his euerlasting couenant withal neuer marrieth himselfe into any soule in that indissoluble wedlocke with whom he contracteth not himselfe euen here vpon earth And seeing the Gospel in the ministerie of it is the Lords loue letter euery one in the hearing of these glad tidings must say to his soule this is the suite and offer of God vnto mee calling me in this sermon to nearer fellowship with himselfe oh vnthankfull wretch if I refuse his loue if I still cleaue vnto earthly affections and earthly conuersation on whom so much labour is spent that I might bee called out of the world Vse 3. Hence may euery hearer make a triall of his profiting vnder the ministerie looke how much thou findest thy heart lifted vp towards heauen and heauenly things how much thy earthly cogitations are abated how much thou findest saluation neerer then when thou first beleeued so much hast thou profited by the word and no more The which checketh many of our hearers who are euerie whit as worldly as earthly minded as they were at their first receiuing of the Gospel and some professors that haue much earthlinesse bound vp in their bosomes the following of their owne ploughs causeth them often contentedly to pluck their hands from the plough of the Lord. And because it is common with men to thinke they haue attained inough in Christianity when they haue gotten a little knowledge and may now make holiday and go no further it is meete that all of vs should bring our hearts to some certaine triall and touch whereby we may haue assurance that the word hath framed them to this temper of which we speake and that we may doe as by many other so especially by these three notes 1. Whereas all earthly reioysings are condemned as wherein men easily loose their hearts and whereby death is made distastfull and vnwelcome examine whether thou reioysest in God in his word and graces as in thy chiefest ioy and aduantage 2. Seeing in all our earthly employments we may not while we vse the world become worldlings whether by all earthly things we be drawne to the loue of heauenly for although God hath appointed but one Sabboth in seauen daies yet to a Christian euery day is sanctified to be a rest from all the deeds of the flesh wherein he is to walke with his God and shew forth the religious keeping of his heart and good conscience in euery action of his whole life so making euery action of his particular calling a part of Christian obedience and dutie vnto God 3. Seeing a well ordered heart hath nothing in earth in comparison of God search thy soule whether it findeth more sweetnes in the seruice of thy Lord then in his outward benefits as there is great reason seeing these must leaue thee or be left of thee before or at the day of death when accounts must also be made both for the getting keeping and expending of them at which time those who with most greedie appetites haue sought them and purchased them shall find them farre from counteruailing that good which they forfeited for them By these notes gage thy heart sound the depth of it and thou shalt doubtles finde such deceit as shall occasion thee to cleaue to that ordinance which he that framed it at the first hath in his wisedome appointed for the further reformation of it Doct. 2. The second instruction out of the words is That true faith neuer goeth alone but as a Queene is attended with many other graces as knowledge loue feare of God among which hope here mentioned not only adorneth and beautifieth but strengtheneth and fortifieth the beleeuer and as an helmet of saluation causeth the Christian souldier to hold out in repentance and obedience Hence it is that our Apostle speaketh not of the faith of the elect but he mentioneth as an inseparable handmaid the hope of life eternall so doth the Apostle Iohn We are now the sonnes of God here is faith making vs the the borne of God and we know that when he shall appeare we shall be like him there is hope and whosoeuer hath this hope purgeth himselfe as he is pure there is the strengthening of the beleeuer in obedience Notable for this purpose is that place in Rom. 5.1 2. c. where the whole traine of graces attending and following faith are fully and excellently described Now this hope is a gift of God whereby the Saints patiently and firmely expect good things to come alreadie beleeued especially their resurrection and life eternall prouoking them in the meane time to all dutie In which description diuerse things are to be considered First the originall of it It is a gift of God and obtained by prayer as faith also is whence the Apostle praieth that
the God of heauen For either Satan by his suggestion or his instruments or which is more to be feared we shall heare the whisperings and mutterings of our owne flesh saying Where is the God in whom ye trusted let not thy God deceiue thee any longer and with Iehoram Is not this euill from the Lord and shall I waite on him any longer to all which let vs be bold to answer with the Apostle I know whom I haue beleeued euen him whose bare word is aboue all bonds who neuer promised more then he was able to performe and neuer performed lesse then he promised faithfull is he that hath promised and no vnfaithfulnes of man can make him vnfaithfull The like truth and steadfastnesse carie all his denunciations and threats for neither when his messengers threaten wrath against the impenitent shall that be found a lying word but the sentence of the Iudge which cannot faile of execution True it is that the Lyon hath often roared but the beasts of the feild haue not trembled The Lord hath vttered his terrible voice against the vnrighteousnesse of men but his threatnings haue met with mockers who say euery vision is deferred and where is the promise of his comming with swarmes of Atheists who say there is no God but denie heauen hell and immortalitie of the soule in the meane time making leagues and couenants with hell and death with beastly Epicures who liue vnmooueably from their carnall delights and sensuall pleasures with heauie and dead hearted professours with whome they haue beene but as a blast all which sorts of men promise to themselues life although the Lord hath said of them they shall die and is not this to charge God expressely with a lie and as much as to say that he is not God But these shall know that the words the Lord hath spoken shall be done Ezek. 12.28 And as the Lord letteth his children see for the present that it is not in vaine to worship him so he letteth his enemies often feele euen before their death that all his words fall not to the ground when he meeteth them at euery corner with sundrie plagues and iudgements in their soules bodies estate name or freinds all which are the accomplishment of his word which shall not passe away when heauen and earth shall be dissolued Vse 2. Seeing God cannot lie let euery one of vs labour to expresse this vertue of God first and especially the minister in his place seeing he speaketh from God nay God speaketh by him he must therefore deliuer true sayings worthie of all men to be receiued that he may be able to say in his owne heart that which Paul spake of himselfe I speake the truth in Christ I lie not and iustifie that of his doctrine which Paul did of his writings the things which now I write vnto you behold I witnes before God that I lie not Now then is a minister a liar when he either speaketh false things as euery where the false Prophets are charged an example whereof we may see in Hananiah the sonne of Azur and Abab the sonne of Roliah and Zedekiah the sonne of Maaseiah who are said to prophesie lies in the name of the Lord in that when the Lords Prophets were commanded to carrie yokes about their neckes these would breake them and so caused the people to trust in a lie or else true things falsely misapplying that truth which they could not but vtter for this was euer the note of a false Prophet to make their hearts sad who should haue beene cheared and to speak peace to them against whom the Lord had proclaimed open warre so falsifying the word of the great God which iniurie no earthly King would suffer vnreuenged If a king should signe and send out his letters of death and execution against some archtraytor and the officer betrusted with them should serue them vpon some faithfull counseller who is neare and deare to his Prince so as the innocent and well-deseruing shal be put to death and the traytor suffered to liue in honour should not the life of this man so betrusted goe for the life of the other In like sort doth be who in Gods place whetteth his tongue against the righteous of the land and disgraceth the most forward in the wayes of God let him discourse against them in Scripture phrase and speak things in themselues neuer so true yet is he a lowde liar in the false applying of them and wresting them against them vpon whom the eyes of the Lord are for good and with liars shall be kept without the gates of the â—oly citie and that most iustly in that he hath not lied of men but of God himselfe whom so farre as his malice could extend he hath endeauoured to drawe into his sinne in making him a liar also like vnto himselfe 2. Euery priuate man must take vp that exhortation to cast off lying and speake euery man truth vnto his neighbour and that because it is a peece and sparkle of Gods image and a part of the newe man which is to be put on Which reason the Apostle vrgeth sundrie times in the epistles And indeede no man can more liuely resemble the image of his heauenly father then by the practise of truth in which one word is included that whole image of God which standeth in righteousnesse and holines as Ioh. 8.44 the angels stood not in the truth As on the contrarie no man can more liuely resemble the deuil then by lying for he is a lyar from the beginning and the father of lies True it is there be many defences made for sundrie sorts of lies which we shall haue better occasion to scan in the processe of this Epistle but let all such as would haue themselues marked with the stampe of Gods children knowe that they onely can haue assurance of the pardon of sinnes in whose spirit is no guile and those onely shall rest in the holy mountaine that speake the truth from their hearts and they alone shall stand with the lambe on mount Sion and sing the newe song before the throne who haue no guile found in their monthes Doctr. 3. The last generall obseruation out of the former words teacheth what an infinite and free loue the Lord embraceth his elect withall in that be decreeth from euerlasting whatsoeuer he doth for them in the due season of it Hence it is that not onely in this place but thorough the Scriptures we may read that all the stayres whereby we climbe to heauen were laid by God before the world began If we looke at Gods predestination and election the names are written in the book of life from euerlasting Iacob was loued not onely before he had done good but before he was to doe it If to the ende which is the kingdome that is prepared from the foundations of the world If to the meanes which is Christ he is the
the words we must necessarily open 3. points First what is meant by the word 2. what by the manifesting of it 3. what is this due time here mentioned by our Apostle which beeing explaned we shall more profitably descend to the seuerall doctrines 1. By the word is meant either Christ himselfe so called Ioh. 1.1 beeing that inbred word euen that person by whome the father reuealeth all things for none knoweth the father but the sonne and he to whom the sonne reuealeth him so as the father by this word his sonne maketh himselfe and his will knowne to men as one man reuealeth his minde to another by his words This word is the matter of the Gospel Or else by the word is rather meant the doctrine of the Gospel which is the word concerning Christ both these indeede were reuealed in due time and both may be truely meant but this rather this more properly because the words containe a reddition and haue reference to the former verse which speaketh of promises which promises by the doctrine of the Gospel preached are fully reuealed to be accomplished 2. By the manifestation of this word is meant such a cleare reuelation of it as vnto which is required a great light for the word noteth so much Before this comming of Christ there was an appearance of this word but not a manifestation some light there was but darke and obscure in types and shadowes and like to that of the dawning of the day compared to the brightnesse of the sunne in his strength But now the sunne of righteousnes beeing risen as he was newly and not long before the writing of this Epistle there is a cleare publishing of the Gospel at what time not a few Prophets were sent to one people to promise the future performance of auncient predictions but that great Prophet and Christ doctor of his Church both by his appearing his preaching his life his death in his owne person cleared vnto the Iewes as also by sending out his disciples and Apostles into all the world proclaimed vnto the Gentiles the present and perfect performance of whatsoeuer was written of him This is the doctrine here meant and elsewhere so magnified by the Apostle who comparing it with former shadowes calleth it the Gospel of glorie and a ministerie of righteousnesse which exceedeth in glorie 3. The word translated due time signifieth the proper time of this manifestation that is that verie time which the Lord in his counsell appointed for this purpose called elswhere fulnesse of time that is such a full time as whereof all the parts and periods are expired More plainely this fulnes of time is when after the scepter is departed from Iudah and after Daniels seauentie weekes the Messiah is borne is put to death and raised vnto glorie then must he be preached to all the world In fulnes of time he was borne Gal. 4.4 when fulnesse of time was come God sent forth his sonne made of a woman In fulnesse of time he died 1. Tim. 2.6 he gaue himselfe a ransome in due time and in this fulnesse of time he openeth the mysterie of his will to gather into one all things Eph. 1.9.10 Quest. But why doth the Apostle so carefully adde this circumstance not here onely but also in so many other places of Scripture Ans. To stay the curious minds of men who would be inquiring into the cause why God did no sooner manifest this word in the world but suffer 4000 yeares to passe in such obscuritie Why did not he reueale things before why did he then the reason is no time was Gods time but that who hath put all times and seasons in his owne power who is most wise to dispose to all things their fittest seasons Againe no time but that was their due time their fulnesse of time was not till then their proper time compleate in all the Articles and periods of it was not till then Whereof the Scripture affordeth vs some grounds as 1. betweene the time of promise and performance must intercede a time of expectation for sundrie causes that both the wisedome and truth of God and the faith patience of his people might shine gloriously 2. There must be a time wherein the Gentiles must be suffered to walke in their owne waies before the time of calling an holy seed from among them Act. 17.30 3. There must be a time of bondage and seruitude of the Church vnder the elements of the world and rudiments of the law before this libertie and freedome was to be procured Gal. 4.4 4. If Christ and these promises had beene exhibited and accomplished to the Father the end of the world had been before we had beene borne but because God would not haue them perfect without vs the promises were deferred These words thus explaned afford vs these 3. instructions 1. That the doctrine of saluation is more clearely manifest then in former times 2. That the Lord effecteth euery thing in the due season of it 3. That the euidence of the doctrine of saluation is to be sought and found in the preaching of the word Doct. 1. That saluation is more clearely reuealed then in former ages appeareth in that all the time of the law was but the infancie and nonage of the Church which then was as a childe vnder Tutors and gouernours and as a child was initiated in rudiments and elements of Christian religion and endued with a small measure of knowledge and faith because the time was not come wherein the mysteries of Christ were vnfolded Yea euen Kings and Princes who had the greatest meanes of knowledge desired to see the things which we see and could not and to heare them but yet could not as Christ himselfe witnesseth To which purpose the Apostle Peter saith that of this saluation the Prophets haue inquired and searched and prophesied of the grace that should come vnto you not that the Prophets themselues had no comfort of that grace but in comparison it may be said to haue come vnto vs as beeing so eeuidently accomplished vnto vs as it was not vnto them the waters from vnder the threshold of the Sanctuarie reached but to their anckles which now is become a streame which cannot be passed the cloud at the first appearance to them was no bigger then the palme of a mans hand which now couereth the whole heauen Thus had the old beleeuers â—he like precious faith with vs and Abraham saw the daie of Christ but a farre off and more darkely But not to insist in the proofe because we shall meete with the point more fitly we come to the vse of it Vse 1. How blessed were we if we could see our blessednes to whom such meanes of blessednes are offered how is the land in many places filled with the knowledge of God but would God that euen in such places men knew the day of their visitation and that the things of their peace were
vnyoked and free though by Satan sorcery and all vnlawfull meanes but that is not Gods time of thy release but thy owne thou hast not staied but preuented the proper and due time of thy deliuerance And what is the issue of it surely thou hast escaped a beare but a lion meetes thee thou art leaped out of the panne but into the coales thy very breaking of prison hath made thy case more hopeles and desperate then euer it was before thy durance had beene farre lesse miserable then thy escape Standest thou in feare of any euill or hard measure from Satan or men moderate also hence that feare seeing there is an houre for the power of darkenesse to worke in and till that houre come an haire shall not fall from thine head Let the Iewes take vp neuer so many stones against Christ yet he shall escape out of their hands let them seeke to take him yet shall none dare to lay hands vpon him if his houre be not yet come Let Herod seeke to kill him he will not sticke to send that foxe word that he must worke so many dayes in despight of him to day and to morrowe that is now for the present and afterwards vntill his consummation Againe standest thou in neede of any present good whether any spirituall mercie or temporall fauour lift vp thy heart and hands vnto God in invocation but prescribe no time leaue that to him who alone knoweth the proper time of making his blessing seasonable and wholesome Thirty yeares after the promise notwithstanding many prayers in the meane time is the proper time when Isaac must be obtained The Cananitish woman was not heard till after three sore repulses Lazarus must not be raised by Christ till the fourth day no nor Christ himselfe till the third Thou must haue a time to sowe thy praiers and water them with teares of repentance and then in due season thou shalt reape if thou faintest not 2. Hence we haue a ground of strength in temptation Doe we see the daies wherein iniquitie aboundeth the wicked flourish the godly perish and eaten vp of the wicked as bread well waite a while God hath a due time to conuert so many of them as belong vnto him and to make of them of persecuting Sauls preaching Pauls or otherwise a set season to ouertake them as birds in an euill net Both the daies of the Lord are set the day of refreshing and the day of retribution The former is the day when Iosephs head shall be lifted vp the latter is that conuenient time of the Lord when he shall execute iudgement against the wicked ones of the world The same night which expired the 400. yeares the armies of the Lord were deliuered out of Egypt and Pharaoh and his armies drowned The same night that dated the 70. yeares appointed for the Iewes captiuitie was Baltazer slaine Dan. 5.30 compared with Ier. 25.12 The time is set how long the rod shall be in wicked hands or rather how long the Lord will hold the wicked as rods of his wrath in his owne hands but it shall not be long before he will throwe them into the fire Vse 3. We are taught further wisedome in entertaining the seasons which God hath allotted to euery purpose some of which he hath hid with himselfe and some he hath made knowne to vs I speake not of the former for it belongeth not to vs to know the times and seasons which the Father hath put in his owne power such secret things belong not vnto vs as to inquire of the time and day of iudgement which the very Angels in heauen are ignorant of But things reuealed belong to vs and our children to enquire into and make our best benefit of Let vs therefore imitate the wisedome of God in performing all our duties in that proper time which the Lord hath made their due seasons especially seeing he hath so clearly manifested to vs our day of grace time of our visitation it is our dutie to betake our selues to seasonable conuersion and repentance the due time of which is the present time because God this day calleth and if to day we heare his voice let vs not harden our hearts There is a time when God is neere and may be sound and that is the fit time to seek him and then is he nearer and then must we seeke him when he seeketh vs by his gratious inuiting of vs to repentance There is a time when with the wise virgins we may enter into the wedding chamber and no sooner is it past but the doore is shut and all the foolish virgins excluded A time there is when the blessing may be obtained and a time when Esau shal not get the blessing although he seeke it with tears Now is the fit season for all these duties Now learne to know God in Christ or neuer now become a beleeuer or eueâ— an Infidel Enter fellowship with God now or neuer partake with him hereafter Loue the communion of Saints here or neuer shalt thou enioy it hereafter begin to liue eternall life here or thou shalt neuer see life hereafter but abide in death Men are wise inough in outward things to strike while the iron is hote to watch their best windes which blow them profit to foreslow no time in striking vp gainfull bargaines but here as though the wisdome of men were not in them are without all prouidence and haue cast care away and yet how hath the Lord a long time manured vs that like good trees of righteousnesse we should be laden with fruits of righteousnesse and repentance in our due seasons yea how hath his pruning knife of correction followed vs for the same purpose hath not he taken many from the meanes and doth he not many waies threaten to take away the meanes from those that are left doth not the time of his mercie seeme to be dated and full expired vpon vs in that though he hath most fearefully smitten vs with durable and lasting iudgements yet he cannot satisfie his iustice but his arme is stretched out still and seeing that as his hand is against vs our hands are still against him may it not be thought that the period of his vengeance is vpon vs and that the vision of wrath and burden of England cannot long be deferred It is high time then to meete the Lord if after such prouocations yet his wrath may be turned away Wisedome yet crieth in our streetes Gods word in the mouthes of his messengers his workes of mercie and iudgement which runne into our owne eyes all of them call vs to be wise hearted to know the season of our fruitfulnesse Let vs presently answer the Lords present call Say not with thy selfe when I haue dispatched this or that businesse or purchased this or that pleasure or profit or haue ouergrowne such a trouble and distraction as though repentance stood in the change of the outward estate and
testimonie to euery one that requireth it but know the party to be worthy and one who shall not be found inferiour to the testimonie giuen of him not because he is a friend or kinsman or one whom thou wouldst preferre neither for forme or fashion but because herein thou shalt discharge a good dutie in faith to God and his people Reasons 1. Because the iudgement of men in the places of Masters Fellows of Colledges are much esteemed and relyed on 2. it is a matter of much moment to commend a man to be set ouer a people for which function the Apostle asketh who is sufficient 3. the setting to a rash hand here is as the rash laying on of hands which sinne the Apostle forbiddeth Timothy not onely in his owne person but euen the communication with it in the persons of other men 4. this rashnesse draweth not onely thy selfe into the sinne of false witnesse bearing and that against the Church but also it draweth others into the same as Patrons Prelates beeing the collaters and Instituters to benefices besides it is a confirming of the insufficient partie himselfe in his insufficiencie and a speciall patron of idlenesse seeing euery insufficient person by friends or fauour may procure an ordinary forme and be as farre commended as the diligent hand All these reasons besides the example of our Apostle should prouoke our care in this which is more then a matter of ordinarie fauour and to imitate the circumspection of the Apostle Iohn in the 12. of his third epistle Demetrius hath a good report of all men and of the truth it selfe yea and we our selues beare record and ye knowe that our record is true Doctr. 2. All are not naturall sonnes that are so accounted many that seeme to be begotten to the faith are no better then base borne begotten onely after the flesh as Ismael and still remaine a strange seede The Apostle had a cleare eye who perceiued many false challenges and vniust claimes to be made to the inheritance by a number who were neuer naturall sonnes but onely made a flourish as though they had beene the next heires and hence euerie where we are taught that all are not Israel who are of Israel and he is not a Iewe who is one without and though Ismael seeme a long time to haue the right of the first borne yet in the ende he is cast out of the house and prooueth disinherited Vse It standeth then all of vs in hand to looke to our legitimation least we loose the inheritance It is not outward shewes that will intitle vs he that will be the adopted sonne of God must be the naturall sonne of his ministers and such an one as standeth not in the ceremonie but feeleth in his heart the sinceritie of religion it is more to be the naturall sonne of the Church then to come to Church there to heare pray and receiue the Sacraments it is more then to giue good words to religious persons and exercises which are good cheape for a man may performe these outward seruices and get praise of men and yet want the praise of God these things then must be done but not insisted in if we would haue God to praise vs. Quest. But what may we doe to get approbation of God Ans. Because the Lord who loueth prayseth also truth in the inward parts we must beware of guile become Nathaniels men without guilfull spirits get our hearts circumcised that we may be Iewes within and not in the letter onely Examine then thy spirit into which the eie of flesh cannot pearce but that spirit which is all an eie doth discerne and enquireth whether thy heart be his Temple in which the Christian sacrifices of prayer and praise be daily kindled Whether thy soule be his Arke keeping the Tables and pot of Manna that is treasuring the word as a pearle and thy portion Whether that pretious Iewel of faith the cleanser and purifier of it be there Whether his feare that vigilant Centinel of thy soule cause it to depart from euery euill way Whether a good conscience like a Cynthius or monitor be euer watching thee and pulling thee by the eare in thy slidings he looketh how his spirit is entertained whether fruitfull in his graces quenched in his motions or grieued by thy sinnes he seeth how thy heart affecteth his Ministers whether thou with Timothie as a naturall sonne with thy father seruest in the Gospel These are things which must commend thee to God as beeing liuely sparkes of his owne image farre passing all shewes and semblances which are but as a painted fire not any whit warming the heart but leauing it frozen in the naturall dregges of sinne Grace mercie and peace from God the Father and the Lord Iesus Christ our Sauiour In these words is laid downe the forme of the Apostolicall salutation Which is a prayer containing two parts 1. the enumeration of the graces he wisheth for Titus and these are three Grace mercie peace 2. the persons of whom he craueth these who are the first causes of them and they be 1. God the Father 2. the Lord Iesus Christ further described by his proper office our Sauiour In the words 1. of the meaning 2. of the doctrine By grace is meant the free fauour of God accepting vs in his Christ and not any gifts of grace which are the fruits and effects of it I call 〈◊〉 a free fauour because else were it not grace if it were not freely giuen By mercie may be meant the former and that not idly added because the freedome of this grace might be more liuely expressed and confirmed and yet because mercie hath euer an eye to miserie I rather vnderstand hereby some fruits of that former grace of God in Christ such as are remission of sinnes iustification sanctification and life eternall by which we are freed from all miserie of sinne and punishment in paâ—t here and in whole hereafter By peace is meant the effect of this mercie and that is peace with God through Christ who is our peace peace with the creatures and peace with our selues inward and outward so as in these three tearmes in this order depending one vpon another is requested whatsoeuer can make to the accomplishment of happinesse temporall or eternall From God our Father This title of Father is attributed vnto God either 1. essentially or 2. personally when essentially it is taken for the whole Trinitie as Deut. 32.6 Doe ye reward him O foolish people is he not your father In this sense God is a Father two wayes 1. generally of all nature and naturall things in that he frameth and gouerneth all his creatures yea men and angels Thus he is called the father of spirits Heb. 12.9 and thus is Adam called the sonne of God Luk. 2.38 and angels the sonnes of God Iob. 1. and of both may be spoken that of the Prophet haue we not all one Father Mal. 2.
himselfe or builded without his owne strength while it teacheth that there are some meritorious works which serue to prepare men to their iustification and that there is a cooperation of mans will with Gods grace in the first act of conuersion a doctrine full of pride and vanitie as though the Lord did not first by setting his loue vpon vs make vs louely rather then finde vs so Besides if our iustification saluation were partly by grace partly by our own dispositions preparations grace were not euery way grace consequently no grace at all The Prophet Hosee sheweth the nearest reason that we can reach vnto of this grace of God I will loue them freely but wherfore not for any disposition or desert in them but because my wrath is turned away If we be about the doing of any good it is not I saith Paul but the grace of God in me that doth it for as it was in the building of the second Temple Zerubbabel who represented Christ must lay the highest stone of the building notwithstanding the high mountaines that is the strong opposition of the enemies and this he must doe not by armie or strength but by his spirit so in this liuing Temple which we are the Lord himselfe both foundeth the lowest and laieth the higest stone not by our arme or strength nay we rather haue mountaines of impediments to hinder this greate worke and our selues are the greatest enemies to our owne building but by the power of his spirit which maketh all plaine before him Yea further whereas the abstaining from the least euill is good though the least good euen this is denied to our power and laid out of our owne reach and must be giuen vs from the father of lights Let the Papists therefore sacrifice to their owne nets and burne incense to their yarne as though their owne hand had made them rich and their owne arme happie but let vs labour to see 1. how woefull creatures we are by nature and be ashamed of our selues and sinnes 2. flie to this infinite grace and mercie which is the liuing fountaine of our welfare 3. returne the praise and honour of all our good to the right author of it which is the right vse and end of all the doctrine of free election iustification vocation and saluation all which are noted by Paul to tend to the praise of the glorie of his grace yea and of all the Gospel which is to stop euery mouth and cause all that would finde saluation and happines to seeke and finde it onely in God and the riches of his grace Vse 2. This free grace beeing the fountaine of all blessing it behooueth euery man to seeke it in the first place for himselfe and others to whom he wisheth any good get grace for thy selfe or another thou hast gotten peace a lesson obserued of few Husbands Fathers Masters who whilest they beate their heads till thy quickly become hoarie with cares for the purchasing of outward things for themselues and theirs scarce dreame of the best blessings and of purchasing by laying hold of the couenant for themselues and theirs the grace of God in Christ which is the portion of verie few Many say who will shew vs any good and can reioyce when their corne and wine and oile is encreased but to say Lord lift thou vpon vs the light of thy countenance is the voice of the smallest number Thus it is too plaine that the spirit of prayer and supplication hath no delight in the most who can heartily pray for daily bread for health for wealth in the want of them but neglect the fountaine which is Gods grace and mercie in Christ and no otherwise doe they craue for others then they haue done for themselues in these distempered prayers resembling sicke persons both in that they haue more sence and griefe for the fits of their sicknesse then for the cause as also that they most desire that which standeth with the feeding of the vicious humor which should rather be purged and expelled The spirit of God is the spirit of wisedom and directeth to a more compendious way of preuailing with God and so teacheth vs to aske as that we obtaine farre more then we haue asked or that which is farre better Doctr. Onely they that are by grace and mercie accepted of God haue their portion in this peace here mentioned Reas. 1. Peace that is all kinde of prosperitie is promised onely to the godly Psal. 1. they shall prosper in euerie thing and the Apostle pronounceth it onely vpon the Israel of God 2. it is accordingly bestowed vpon those onely that are iustified by faith Rom. 5.1 seeing they onely haue peace with God which is the principall part of it 3. to shewe it to be a fruit of Gods grace sundrie phrases in Scripture might he alleadged as that it is called the peace of God Philip. 4.7 and that God is called the God of peace 1. Thess. 5.23 as also that difference which is worthie to be obserued betweene the salutations of the old and new testament In the old Testament grace and peace are neuer ioyned the ordinarie forme of salutation was Peace be with thee peace be to this house goe in peace but the Apostles after the mysterie of redemption was reuealed and perfected before the ordinarie salutation prefixe this word Grace or mercie or both that as they are neuer ioyned in the old Testament so are they neuer separated in the new to shewe that we cannot looke to haue one of them alone or separate them no more then we can safely sunder the branch from the roote or the streame from the fountaine Vse 1. Here is an other motiue to stirre vp euery man to seeke to partake in this grace euen as he desireth sound and setled peace Who is the man that desireth to see peace and good daies here vpon earth among men let him lay the foundation of it aboue with God Wouldest thou not offend men nor that men should offend thee be carefull that thou offendest not God Wouldest thou be at peace with the creatures and haue a league stricken with the stone in the wall and beast of the field the way is by beeing at one with their Creator whose hoasts they are then shalt thou walke safely vpon the lyon tread the basilisk vnder thy feete wouldest thou find inward peace in thine owne heart conscience to stablish thee in thy combat against terrors of sinne and temptations of Satan thou must serue vnder the Prince of peace and become a subiect vnder him who will possesse thee with such peace as shall make thee in mourning and suffering persecution for righteousnesse reioyce not onely in the promise but in thy possession of a present happinesse wouldest thou haue all enmitie subdued vnder thee and thine enemies become friendly then let thy wayes please the Lord. In a word wouldest thou enioy all prosperitie
many words Act. 7.44 Heb. 8.5 As they therefore in the old Testament had their pillar of fire and cloud at the going and standing of which they must goe and stand in all their iourneys so haue we in the newe likewise a watch of the Lord to keepe namely the will of God expressed in his word which must be the beginning of euery motion and rest in the Church Vse Let the bold Papists come and say one by one I haue a vision or I haue a dreame I haue found out this or that tradition concerning prayers for the dead fasts or feasts confirmed by some diabolicall delusions let them pretend their rules of perfection standing in the obseruation of Euangelicall counsels such as concerne chastitie voluntarie pouertie c. let them obtrude to vs the Church the Church and the Church must be heard and hereby thrust vpon vs what lawes they list for the holding and keeping of life in that beast of Rome We say to all these things that if any of them stand by Apostolicall authoritie we will receiue all such traditions but if they be vnder Apostolicall power who are they or what haue we to deale with them or they with vs seeing that neither an Euangelist may take vpon him nor we take from him any impositions vnder Apostolicall authoritie Obiect They alleadge Luk. 10. He that despiseth you despiseth me Ans. So long as they speake according to their commission which is teach them to keepe all that I haue commanded you Matth. 28.28 Obiect Matth. 18. Tell the Church if he refuse to heare the Church let him be to thee as an heathen Ans. But the Church must be in their Ecclesiasticall iurisdiction tied to some certaine rule which is described in the word Ob. But Paul and Timothie deliuered some decrees ordained by the Apostles and Elders to be kept Act. 16.4 Ans. 1. They must knowe their power subiected and inferiour to this Apostolicall 2. euen the Apostles themselues gaue no decrees but such as were coÌ„prehended in the written word as in Act. 15.29 It seemeth good to the Holy Ghost and vs to lay no other burthen but in these necessarie things wherein besides that in ordering the Church we see they had such an immediate assistance of the holy Ghost that they could not erre so also the things decreed were according to the written word As the things offered to Idols and fornication were condemned in the morall law the eating of blood forbidden to Noah before Moses and in the law partly because there was some symbol in it of the blood of Christ by which the soule is purged and partly to auoide the note of inhumanitie and crueltie And things strangled were before the Apostles times prohibited for the former reason least blood not let out should be eaten Which two latter although their nature were changed and free in themselues after Christ yet the Apostle in the time of gathering the Church of the Iewes and Gentiles because he would haue no bones of dissention cast betweene them and auoide the scandall for a time required them and forbore to abrogate them but would haue them for the time retained without all opinion of worship necessitie and much lesse of merit by all which bonds the Papists would fasten vpon vs all their humane inventions so that all their allegations are too weake to remooue vs from this hold so immooueably grounded vpon the Scriptures Vers. 6. If any be vnreprooueable the husband of one wife hauing faithfull children which are not slandred of riot neither disobedient In these words the Apostle entreth that particular direction how Titus should behaue himselfe in the house of God both in the placing of Elders and redressing abuses in all sorts of persons For the former because it is the maine either beautie or blemish of any Church either to be gâ—aced or dishonoured with gracious or graceles Ministers they beeing as captaines or leaders to the people in whatsoeuer waies themselues take vp therefore that Titus should not laie rash hands vpon any but after triall make choice of such men as should be found worthy euery way for that worthie worke and that he should not be deceiued in his choice Paul taketh paines to draw him a patterne and giue him a liuely picture of the man whom he meaneth And this he doth by a full description of the qualities and conditions as his lineaments the proportion of which if he can espie he hath found the man he sought and whom the Church needeth Now these qualities as they concerne either his life and conuersation or else his abilitie and fitnes for doctrine and instruction so doth the Apostle in this order prosecute them the former from this to the 9. verse the latter in the latter part of this Chapter First then for the life of him who is to be called to this office in the Church it is required 1. in generall that he be vnreprooueable and that both at home and abrode as we shall see 2. more specially for his further beautifying he must both be furnished with certaine vertues which must positiuely shine in him and these are such as concerne his priuate life and family described in their kinds and partly in this 6. verse and vrged by reasons in the 7. as also he must be freed from many particular vices which are reckoned vp and amplified by the opposition of the contrarie vertues which he must exercise vers 7.8 This is the carriage of these verses the particulars whereof shall be propounded and further prosecuted in their places First it is required in generall in the life of him that is to be set ouer a people as their pastor and teacher that he be vnreprooueable By which the Apostle meaneth nothing lesse then one that is without fault or infirmitie or sinne for there is none that liueth and sinneth not and the high priest though a speciall type of Christ and the chiefe Minister of the ancient Church of the Iewes must first offer for his owne sinnes and then for the sinnes of the people yea and Christ himselfe teaching his Disciples the chiefe Ministers of the new Testament to pray taught them to say daily Forgiue vs our trespasses neither doth the nature of the word here vsed require any such angelicall puritie but meaneth such a one as no man can iustly call into question or taint with any infamie and crime Iustly I say for otherwise it is not the priuiledge of the best to keepe them from tribunalls before which the Prophets the Apostles yea and Christ himselfe had such crimes intended against them as prooued capitall but all iniustly so is it the lot of the godly to be often blamed and condemned for that wherein they are not blameworthy and if bare calling in question did disable a Minister from the office it would quickly be brought about by the malice of the Deuil that all the most conscionable Ministers in the world should soone be
suppressed And as the charge must be iust so it must not be frailties or infirmities that hang vpon our nature commonly corrupted but grosse and open sinnes yea and enormious crimes in the sight of the sunne the iust challenge and proofe of which disable a man from this function by this Apostolicall Canon And howsoeuer he that is the cleanest and hath washed himselfe in snow water hath his owne clothes that will pollute him yet read we of diuerse in the Scriptures that haue attained to walke without reproofe as Iob Zacharie and Elizabeth and many euen priuate Christians at this day through Gods mercie liue without crime though not any saue the Sonne of God himselfe euer liued without sinne All which open to vs the meaning of the precept Doctr. How able soeuer a man be to teach yet if he be of corrupt conuersation and scandalous in life he is not fit to be chosen for a Minister Reasons 1. Our Apostle here in the first place and more largely insisteth vpon the life of him that is to be chosen and afterwards in fewer words requireth his fitnes for doctrine and so in his charge to Timothie that he should laie hands on no man rashly addeth that some mens sinnes goe before hand and some mens sinnes follow after iudgement as though he had said more largely Vse all the circumspection thou canst yet some hypocrites will creepe into the Ministerie some are inwardly profane and such close sinners thou canst not discerne till afterward they manifest themselues others are open sinners of which thou maiest iudge aright these latter thou art to hinder the former reclaime or seasonably remooue and so salue vp the sore againe for how requisite is it that such a sweete and sauorie doctrine should be matched with a sweet and sauorie Christian conuersation 2. That such an high calling is to be graced with an vnreprooueable life was typified in the law sundrie waies as after we shall more clearely see in the positiue vertues required especially in that prohibition that none of Aarons sonnes or seed that had any blemish in him might once presse to offer before the Lord neither come neere the vaile nor stand by the Altar 3. A scandalous and obnoxious person shall neuer do good in his calling For although the things of Christ as the Word Sacraments and Doctrine depend not vpon the person of the Minister but on the ordinance of Christ neither in themselues are the worse in bad mens hands no more then a true mans peece of gold in the hand of a theife yet by our weaknes in such a mans hand they are weaker to vs and although no man can answer or warrant the refusing of pure doctrine which is not to be had in respect of persons for the spotted life of the Minister who while he sitteth in Moses chaire be he Pharisie be he hypocrite must be heard yet can it not be but that the wickednes of Helies sonnes will make the people abhorre the offerings of the Lord which what a greiuous sinne it was before the Lord see 1. Sam. 2.17 Againe how can he benefit his people whose hands are bound whose mouth is shut and cannot vtter the truth without continuall galling and sentencing of himselfe and when euery scoffer shall be readie to say to him art thou become weake like one of vs and the word shall be still returned vpon himselfe how can it be expected that he should do good amongst them Christ preuented that scoffe Phisitian heale thy selfe and Paul sheweth the dutie of euery Minister namely to minister well and the fruit of it he getteth a good report and great libertie in the faith Wherein let a Minister be wanting if he were able to speake with the tongues of men and Angels yea if he had a fierie tongue sitting on his head he shall neuer be able to preuaile with ignorant persons who must be sensibly taught and that aswell by their eie as by their eare 4. It is a most dangerous condition to himselfe to be a good teacher of a bad life for such a one is in the snare of the deuill that is when he seeth his life still more and more exprobrated and himselfe more despised euery day then other for it is iust with God that with the wicked should be reproch then he beginnes to grow so bold and impudent as that he casts off all shame and care and as one desperate and hardened in sinne prostituteth himselfe remorselesly vnto all lewdnes and vngodly conuersation Vse 1. Hence may we see the reason why the Deuill so mightily laboureth to slander the most faithfull Ministers of Christ namely that by the contempt of their persons their doctrine also might be condemned And therefore he will play at small game ere he sit out If he cannot hinder the Ministerie he can disgrace it If he cannot discontinue it he can continue a deuill still that is both an aduersarie and an accuser of it for either Christs Disciples wash not or fast not or Christ himselfe is a good companion or Iohn Baptist is too austere and precise or some natural infirmitie as Elishaes bald pate shall be cast as a rub in the way to make the Doctrine lesse welcome And all this because long experience of many ages hath taught this old serpent that the most wretched miscreant euen Herod himselfe will heare gladly Iohn Baptist if he conceiue him as he is a good and godly man carying himselfe without reproofe and exception The selfe same is the ground why he setteth himselfe in all ages to shoue in and hold in the Ministerie such persons as like vnfauorie salt are too base for the dunghil euery way for the ouerthrow of this apostolicall direction vsing and vrging most impregnable arguments drawne from affinitie affection some base and seruill demerit letters and requests of great men or gifts which blind the eyes by which and many other meanes Satans Ministers for the Apostle calleth them no better keepe out the Ministers of God What mischiefe these stratagems of Satan haue wrought in the Church we may see and bewaile and prouoke thence our prayers that the Lord would so let his kingdome come euery where that such maine pillars of Satans kingdome may be shaken and broken especially in reformed Churches which professe and auow the lifting vp of the scepter of Iesus Christ. Vse 2. Note hence what conformitie is most vrged by Christ in all his Ministers namely the â—â—iting to vncorrupt doctrine an vnblameable life by these two shall all men know who are the true Ministers sent of Christ this voice and these hands are infallible distinctions not onely of Ministers from other men but euen of Ministers among themselues and the maine and intolerable inconformitie of Ministers is the suiting of Iacobs voice with Esaus hands The Minister hath not done his dutie when he hath pointed to others the way to heauen and
in the mudde of some one of them But because it is a shame to speake in publike of the things they shame not to doe in secret I will forbeare further to mooue and stirre in this sinke which sufficiently stinketh in the nostrills of God and men and conclude the point with Epiphanius his speach They haue refused marriage but not lust no trueâ— of the Originians then of all the Popish orders Doctr. Polygamie was euer a thing blameworthy and euill in it selfe notwithstanding much vsed of Iew and Gentile Reasons 1. The first matrimonie was instituted betweene two persons onely of whom the Lord said expressely they two not they three or more shall be one flesh In which first institution are two grounds ouerturning this sinne 1. Gods action of creating one man and one woman and no moe 2. His iniunction and strait charge to all posteritie that one man should cleaue to one wife who must be his wife and no stranger and not to many wiues at once so as it is against the law of nature and the first institution 2. The Lord by Moses forbiddeth it Leu. 18.18 Thou shalt not take one woman to her sister that is thou shalt not take one woman to another to make them as sisters for in the 16. verse the marriage of the wiues sister is forbidden by proportion euen in monogamie no not after the sisters death seeing consanguinitie and affinitie agree in duration alike Besides that the phrase in Hebrew is commonly so vsed as Gen. 26.31 Exod. 26.3 and the reason of the precept is that such a one must not be taken to greeue the other and seemeth properly to be meant of wiues in polygamie who in the Scriptures are called aduersaries 3. The Prophets themselues reprooue it vpon the ground of the first institution Mal. 2.15 God made but one woman at first and why but one not that he wanted spirit for he had abundance but because he sought a godly seede wherefore keepe your selues in your spirit and let no man transgresse against the wife of his youth where the Prophet proueth it to be not onely against the first institution but wisheth all posteritie carefully to avoide it 4. Christ himselfe taxeth it as a violencing of the first institution Mat. 19.4.5 Haue ye not read that God made them at the beginning male and female and for this cause shall a man leaue father and mother and cleaue to his wife not wiues and they twaine shall be one flesh 5. Christs Apostles condemned it Eph. 5.31 the same speach of our Sauiour Christ repeated 1. Cor. 7. Let euerie man haue his owne wife not wiues and here the Apostle accounteth it such a blot as hindreth the admission of any such into the ministerie And thus polygamie beeing condemned by the first institution of marriage before the Law and also in the Lawe after the Lawe by the Prophets after them by Christ himselfe and by his Apostles it followeth that it was euer an euill condemned euen from the beginning Obiect But the example of the most of the Patriarkes is alleadged for the lawfulnesse of it for else all they would not haue vsed it beeing the best men that euer liued Answ. The canon lawe saith that a common error may not preiudice the least truth true it is that after that most sauage tyrant Lamech had first depraued Gods ordinance it greatly preuailed by example and especially then when there was no King in Israel yet notwithstanding the Prophets and Christ call men not to example but to the rule of the first institution 2. We neuer reade of any of them no not the best well caried it but what fruit had it betweene Hadah and Sillah at first it still retained For what molestation brought it euen to good men what a stirre had Abraham to compose Sarah and Hagar to peace and in their children Isaac and Ismael what a number of sparkles of contention were kindled what heart-griefe was it to Iacob to see such daily emulation betweene Leah and Rahel and what other was the fruit of their enuie but an occasion further to draw him into sinne in taking first one of their maids and then anothers and all to please both to say nothing of the doe he had doubtlesse about their children When Moses speaketh of Esaus 2. wiues he added they were an heart griefe to Isaac and Rebecca Gen. 26.35 when the Scripture speaketh of Gideons 70. sonnes begotten of his owne bodie with the reason for he had many wiues Iud. 8.30 the very next chapter sheweth how Abimelech slewe all these 70. sonnes on one stone saue Iotham How was Elcanah troubled to satisfie and recompence his wife Hannah for the reproach wherewith Peninnah her aduersarie vexed her sore In the inclining of Salomons prosperitie the first exception the Lord tooke against him was that he loued many outlandish women which sinne brought him to all the wickednesse that was found in his hands 3. Whereas it is said that the Patriarks were carried hereunto not by fleshly lust but in desire of increase of that holy seede which was in that one people I answer we may so religiously and charitably conceiue of them and in that regard of the Lords more speciall indulgence and connivence yet can it not prooue lawfull it may make it in them a lesse euill but not no fault for if it had beene lawfull for the fathers in regard of multiplying the Church and filling the earth it had beene much more lawfull and fit for our first Parents for to them was said encrease and multiplie and fill the earth and yet God permitted it not to them but it crept into the world against that first institution Obiect 2. Sam. 12.8 He gaue thy Lords wiues into thy bosome therefore Dauid had many wiues both of his owne and Sauls the Lord beeing the author Ans. Those words into thy bosome indeede often signifie the neere coniunction of marriage yet here as in some other places it signifieth onely that they were giuen vnder Dauids power and hand namely into his subiection and so it signifieth sometime nothing else but to haue something with a man as elsewhere Dauid saith he bore the reproaches of the mightie in his bosome so here Dauid had with him his Master Sauls wiues 2. If the phrase should not so be here taken incest would be defended in Dauid seeing the consanguinitie of the wife is in the same degree to the husband as to the wife and therefore Dauid could no more marrie the stepmothers of his wife Mical then if they had beene his own 3. We neuer read that Dauid tooke any of them that were Sauls to become wife vnto himselfe Obiect Deut. 21.10.15 there are two laws which seeme to fauour it If a man cast his affection vpon a woman c. And if a man haue two wiues the sonne of the hated if first borne shall inherit and therefore the Lord at least permitteth polygamie Ans.
or countries reformed on the suddaine No this is a worke which must first be performed by seuerall persons and so brought into families and so into townes and so into countries For otherwise let neuer so good lawes be enacted for common welths neuer so pure orders in any Church the labour is no lesse then lost But especially let the Minister looke to this that first himselfe then his house and then Gods house be reformed Vse 2. Here is a note to knowe a true professor by not to deeme him as he appeareth abroad but if thou wouldst haue the iust length of his foote follow him home from Church see how wisely he walketh in the midst of his house see whether his house be a Church how his children are ordered whether his seruants be like Cornelius his seruants and in a word whether he and his house at home serue the Lord. Doctr. 2. He that would haue the blessing of gratious children he must beginne at religion planting it in them as their tender yeares will beare training them in the institution and reformation of the Lord seasoning them with the words of pietie distilling and by little and little dropping into them seeds of holinesse and the feare of God and prouiding that they might if it were possible sucke in godlines with their mothers milke For this is the way to haue his house a little Church and house of God besides the approbation of his owne faithfulnes And that this is the dutie of parents we might be plentifull in Scriptures and reasons but briefly let euery father consider 1. that he is one cause of his childs euill he hath helped him into sinne and hath begotten him in his owne image the heathen could say that there are two maine causes in a lewd father of a lewd child 1. the euill nature and disposition of the parent 2. euill education now seeing the best of vs bring too much miserie vpon them by the former we had neede be meanes by the latter to drawe them out of it 2. This is a good ground of all other nurture and discipline teach them all the doctrine of manners all tongues together with all arts sciences yet let thē want this one discipline thou leauest them to the curse of God the ende of their liues is peruerted and in stead of beeing the staffe and ioy of thine age they shall perhaps become thy greatest scourges True it is which Salomon vttereth and which euerie parent in some measure shall say My sonne if thy heart be wise I shall reioyce whereas by the iust iudgement of God many lewde sonnes neuer come to knowe or performe dutie to parents because parents haue had small or no care to teach them dutie towards God 3. Marke how the Lord looketh vpon this dutie and accordingly blesseth or curseth fathers and children Abraham was to be a mightie nation c. and the Lord would not hide his secrets from him because he knewe he would teach his familie Gen. 18. On the contrarie Ely otherwise a good man how seuerely was he with his whole house corrected for neglect of this duty see the historie 1. Sam. 2.29 4. Euery Christian must extend his care euen to posteritie and be a meanes to leaue his children the true worshippers of God in the places where he hath liued or shall liue abroad in the world for as if we would haue the Church of God and his truth continue amongst vs we must then bring it into our houses so if we would haue it continue after vs when we are gone we must leaue it with our children that they may continue it in their houses also Quest. But wherein especially doth this dutie consist and how may we performe it Ans. It standeth in two things 1. in acquainting them with the grounds of truth necessarie to saluation and this must be done by priuate catechising 2. by bringing them to the publike assemblies so soone as they are able to sit either fruitfully or reuerently and in both these watch ouer their profiting Thus maist thou and oughtest to teach euen a child in the trade of his way Obiect But this is a vaine thing to trouble children alas what would you haue children to doe Answ. But although it may seeme to be fruitlesse while they are young yet will they remember it saith Salomon they are old teach thy child to speake well while he can but speake and when he will conceiue afterwards the sense and meaning of it 2. Thou shalt not loose thy labour for by this meanes thou shalt displace at least restraine naturall folly which is bound vp in their hearts if thou dost nothing else 3. Looke vpon the examples of godly parents Hannah brought Samuel to Heli his instructor so soone as he was weined 1. Sam. 1. Salomon was but a tender child when Dauid his father taught him and said let thy heart hold fast my words Eunica the mother of Timothie taught him the Scriptures of a child and what excellent fruits and testimonies appeared in these of their timely instruction Vse Let euerie parent resolue of the timely instruction of their children that as he hath begotten them in the flesh he may be a meanes to beget them in the faith also that as he is the father of their bodies he may also become after a sort the father of their soules also and let the mother be a nurse to the soule of her little ones as of their bodies and both fathers and mothers vse meanes that as their children waxe in bodily strength and stature so also they may growe to some strength and age in Christ Iesus But this dutie is not discouered in the fruits of it nay the practise of our youth without and on the Sabbath pointeth with the finger to that rule that is within doores throughout the weeke and if to profane the Sabbath sweare raile curse game contemne superiours be notes of faithfull children there is a number such but if these be things better beseeming the education of infidels it is a shame for professors of the Gospel to haue them so rife amongst them And what other is the next cause of the generall profanenes and dissolutenes of our age surely because men content themselues to send their children to Church and yet some scarse that and many that for a fashion that if they can meete with knowledge of God or religion there so it is but they banish it out of their houses And how infinitely doe we hereby disadvantage our selues The Papists confesse that all the ground we haue got of them is by catechizing and it is to be feared we shall loose our ground againe for want of it Iulian himselfe cannot deuise a readier meanes to banish Christian religion then by pulling downe schooles and places of education of children by chatechising And when lost the Church of Rome the soundnesse of religion but when they put downe chatechisme and set vp idols
committed his flocke vnto him â—o let him resolue and say to the Lord as Iacob to Laban I will feede and keepe thy sheep In like manner let euery congregation to whom the Lord hath giuen a pastor according to his owne heart testifie their thankfulnes herein in beeing contented to haue their waies looked into and spoken of as well conceiuing the miserable estate of sheepe without shepheards not saying to the Seer see not least that plague befall theÌ„ pronounced against the men of Anathâ—th praying also that the kingdome of God may come euery where and his lightsome countenance shine on them that want such meanes seeing their estate is such as hath great need of watchmen Secondly from the force of the argument namely that he that is to be a Bishop ouer others must of necessitie watch ouer himselfe and his owne in priuate note a generall rule to be obserued in all elections and furnishing of any place and office namely that due respect must be had what gifts the office requireth and those must be principally regarded in that person that is to be placed in it as for example if the place require the tongue of the learned seeke out for learned men if wisedome seeke out wise men if grauitie sobrietie conscience and diligence seeke out for graue sober conscionable and diligent men and thus the Lord dealeth whensoeuer he placeth any man If he haue a curious sanctuarie to build he seeketh out some Bâ—zaleel some Aholiab or other filled with excellent spirits of wisedome and vnderstanding and knowledge to worke in curious works of gold siluer c. If he set Salomon to build a glorious temple to himselfe he directeth him to send to Hieram for a cunning man a wise man and of vnderstanding If he be to bring his people out of Egypt he furnisheth a Moses and an Aaron If to take the land by fighting he fitteth some valiant captaine as Ioshua if to bring them out of captiuities he raiseth some Darius or Zerubbabel or Nehemiah euen suiting persons vnto places yea the Sonne of God beeing to gather his Church among the nations and to plant his owne ordinances to bring men out of their nusled idolatry and Gentilisme to serue the true God if he had not aforehand considered the difficultie of the work and accordingly furnished such as he dismissed for this purpose how had it like euer to haue beene effected Vse The cause of all corruptions in elections and designements to offices and places lyeth here that men looke not to the qualitie of the place first but beginning where God ends first at the man either because he is a proper man for parts and gifts of bodie and minde or by such and such commended or furnished to performe such expectations and contracts or an auntient or a kinsman c. this marres all and often setteth fooles on horsebacke when wise men walke on foote by them Let everie man whom it concerneth learne wisedome of God and his spirit here which first inquireth into the place and so in passing their suffrages in elections thus reason oh this is a difficult matter where haue we a fit man for it if to choose a Magistrate this requires one able to execute the Lords iudgements where haue we a man of courage fearing God and hating couetousnesse If a fellowe of a colledge this requireth learning iudgement and one able at least to bring vp youth in knowledge and godlinesse where shall we finde such an one but if a minister oh this requires one able to build vp the bodie of Christ and who is sufficient for this thing The reasons hereof are 1. the externall election of the Church ought to follow the internall of the spirit see 1. Sam. 10.24 2. it euer argueth corruption to preferre priuate respects before the publike good 3. the ends of euerie calling are 1. and principall Gods glorie 2. neerer and inferiour 1. the helping of the communion of Saints 2. building of the Church which he who is likely most to preferre is principally to be preferred As Gods steward Here are likewise to be considered two things 1. the signification of the word 2. the force of the argument First the word implyeth thus much that God is a great housholder Matth. 21.33 that his house is his Church where he as a great personage keepeth his residence more stately and honourable then the court or standing house of any earthly king in the world in that herein he pleaseth to manifest his presence by his spirit working in the word and ministerie and as it is with other great houses so the spirit of God speaketh of this as committed not to one but many stewards who take the charge of it to order and gouerne it according to the minde of the Master and vnto his greatest honour and aduantage And these stewards are the ministers so called 1. because as the steward in an house is to dispence all necessaries vnto the whole familie according to the allowance and liking of his Lord euen so the Minister receiueth from God power to administer according to the necessities of the Church all the things of God as word Sacraments prayer admonition c. 2. As the steward receiueth the keies of the house to open and shut to lock and vnlock to admit or exclude out of the house for so is it said of Eliacim Isa. 22.22 euen so euery Minister receiueth the keies of the kingdome of heauen to open and shut heauen to bind and loose to remit and retaine sinnes as Matth. 16.19 3. As the steward sitteth not in his owne as an owner or freeholder but is to be counteable and to giue vp his bills monethly or quarterly when the master shall call for them so euery Minister is to be counteable of his talents receiued and of his expenses and how he hath dispensed his masters goods Heb. 13.17 They watch for your soules as they which must giue accounts Doct. From which similitude we may learne that it is the dutie of euery Minister to see that he haue both the calling and also the properties beseeming him who is the steward of God And for his calling he must be Gods steward the Lord must set him in this place of seruice so neere him or else he is but a theife and intruder of whom it cannot be said that the Lord hath made him ruler ouer his house The properties of Gods steward are principally two 1. Wisedome 2. Faithfulnes So we finde them in the place alleadged who is a wise and faithfull seruant whom the Lord may make ruler ouer his house And first of the faithfulnes of this steward as the cheife Doctor of his Church hath gone before in example who was first appointed and then faithfull vnto him that appointed him Heb. 3.2 so is it required of euery Minister of Christ and disposer of the secrets of God that he be found faithfull Now this
faithfulnes standeth in 1. distributing 2. all 3. his masters allowance to those of his houshold For 1. he is called to be a distributer to distribute their meate vnto his fellow seruants as it was the manner in those times wherin our Sauiour liued for the cheife seruant to deuide vnto the other seruants their portions of meate and this not as a Lord ouer them but as a superiour seruant with them and the steward euery where is as the hand of this economicall bodie to take in and giue out the which hand if it should not for ease or idlenes be plucked out of the bosome to feed the body that bodie must needs starue and perish 2. He must distribute his Lords meate and allowance according to his Masters minde that is the pure word of God without mingling or corrupting Wholsome food not drawne out of the poysoned puddles of Popish Friers or postillars of Poets or Philosophers neither of his own or any other mens inventions or traditions but out of the store of the Prophets and Apostles which is a sufficient treasurie whence he may bring out abundance of things new and old For herein the minde of the Master must be the square of his seruant who himself would not neither suffer others to giue for bread stones nor serpents for fishes but as the master calling his seruants to emploiment deliuereth them his own goods so also calling them to accounts requireth the returne and gaine of his owne Whence also euery Minister is here called Gods steward and the dispenser of Gods mysteries Who if he speake he must doe it as the words of God if he minister he must doe it as of the abilitie which God ministreth if he haue receiued the gift let him minister the same gift as a good disposer And thus speaking ministring and dispensing he shall be acknowledged a steward only and not a Lord an instrument and not the author of the food he breaketh and thus shall men depend not vpon man but God for the food and life of their soules and thus in all things shall God be glorified Such faithfull stewards were the Apostles Paul deliuered to the Corinths what he had receiued of the Lord and Iohn in the name of all the Apostles 1. Ioh. 1.1 That which we haue heard seene with our eyes and with our hands handled declare we vnto you And We preach not our selues but the Lord Iesus and our selues your seruants for Iesus sake 2. Cor. 4.5 And if we cast eie vpon the arch-type and vnfailing patterne of all faithfulnes we shall clearely see that herein he approoued his faithfulnes to him that appointed him for his whole doctrine himselfe affirmeth it was not his but his Fathers Ioh. 7.16 and that he gaue to his Disciples and so by them to all beleeuers the words which his Father gaue to him Ioh. 17.8 And for his workes he did nothing of himselfe but as his Father taught him Ioh. 8.28 and for both he set himselfe an inimitable coppie vnto all the seruants of his house Moses indeed was faithfull in all the house of God as a seruant and herein his faithfulnes appeared that he did and caused all things to be done in the tabernacle according to the patterne but Christ as the Sonne was faithfull not in anothers as Moses was but as a Lord in his owne house goeth before Moses and all other his seruants 3. He must distribute all his masters allowance else is he a theife and an vniust steward He must keepe nothing backe but deliuer the whole counsell of God and then if any within the house die for want of meate the fault is not in the steward who measured them out their portion and deliuered faithfully that whole truth of God necessarie to saluation but their blood is vpon their owne heads in that they refused that food which the steward dispensed vnto them All which branches of faithfulnes if they be not performed assuredly the day commeth wherein the vnfaithfulnesse of euery such offender shall be discouered Many eyes are vpon thee for the present who art vnfaithfull in Gods house Satans eie to accuse thee the eye of thy owne conscience to condemne thee Gods eye to reuenge thy sinne vpon thee all these eies are waking inough to discouer thee yea as many voices in that day of the Lord shall be lifted vp lâ—ke so many trumpets against thee who by vnfaithfulnes hast wroÌ„ged so many oh that men would remember before hand consider what a fearefull cry and loud noise the voice of the blood of whole townes and congregations perished and famished for want of the food of their soules will make in the eares of the Lord crying for vengeance against idle and nonresident Ministers whose sinne shall not be hid if either such watchfull eyes or such loud voices can discouer the same Secondly this steward of God must be wise as well as faithfull this wisedome standeth principally in two things 1. In a wise forecast and prouision of necessaries before hand that he may be able to bring out of his store such things as the necessities of the house shall require together with a plotting and contriuing to put forth his Masters goods to the best profit for else although he intend neuer so much faithfulnesse yet shall he not avoide the accusation of a waster of his masters goods 2. In a wise dispensation of things so prouided and this 1. in due sort 2. in due measure 3. in due season First in due sort prouiding courser meat to seruants then to sonnes stronger meat for men of yeares then for children No wise steward would set milke before strong labourers and beefe bones before sucking children so the minister as a wife steward must consider the age of men in Christ whether men be weake or strong Christians and accordingly apply himselfe to feede them with milke or lead them to stronger meat so whether he be to deale with men wicked or godly that he may set courser meate of threats and iudgements before the former and finer and sweeter dainties of promises and blessings before the latter so also whether they be sicke or sound that if they be diseased or of sicke consciences he may heale them if dangerously wounded by Satans temptations he may salue them if broken hearted he may helpe to bind them vp Which point of wisdome where it is wanting or neglected by the Minister he laieth himselfe open to that fearefull woe Ezech. 34.4 Secondly in due measure some neede more promises some more threatnings he must be wise not to exceed the measure in either for thus he shal make such wanton who should rather be kept vnder by speaking peace to whom it belongeth not as also make their hearts heauie and sad whom the Lord would haue lightened and comforted And this is made the worke of the faithfull and wise steward to giue euerie man his portion both for quantitie and
qualitie Thirdly this portion must be giuen in due season this due season the Apostle hath expounded to be in season and out of season that is instantly importunately watching all good occasions hereunto not once a quarter nor once a moneth nor so often as men shall say they neede who for most part haue lost their stomacke and appetite hereunto but euen so instantly as his master can neuer come but he may find him so doing Luk. 12.43 and blessed shall onely such seruants be whereas on the contrarie if the master shall command to giue his family their daily meales in order and the steward of the house should giue them but one meale in a moneth so starue vp his Lords seruants were he not worthy to loose so many liues if he had so many as he suffered to perish by staruing them Vse 1. The Papists mistake this calling who in the ordination of their Preists make mention of offering massing and daily sacrificing but not a word of this maine dutie of feeding distributing and dispensing which is the proper worke of a steward 2. This doctrine sheweth what a square and furnished man he had neede be who must stand vnder such a burthen as this is which made the Apostle aske the question who is sufficient for these things not euery one that can runne and ride or can make meanes to get a liuing nor he that cannot deuise waies inough riotously to wast the Churches patrimonie but such as are fitted with the calling of God and gifts of faithfulnesse and wisdome let our sonnes of the Prophets consider what they are to be called vnto and apply God by their prayers for their fitnesse thereunto 3. Let people hence learne how to esteeme of Ministers euen as of Gods stewards 1. Cor. 4.1 Let men so esteeme of vs c. neither too highly least Gods glory in the ministerie be obscured nor too basely least the ministerie it selfe be contemned They are not the light but such as testifie of it not the authors but such as people must seeke vnto and depend vpon for the food of their soules that looke as when the famine was ouer the land of Egypt Ioseph opened all the kings storehouses and sold to releiue the Egyptians euen so must the ministers in time of spirituall dearth set open the Lords granaries to releiue his people from the famine of their soules Thus this title teacheth men to conceiue of their ministers as the dispensers of mysteries which are things otherwise hard to come by and disposers of the manifold graces of God 1. Pet. 4.10 The steward we know hath all things vnder his hand and holdeth them vnder locke and key so as without him no man can come to any thing But how many thus esteeme of them the silly sheepe dependeth on the sheepheard for else could they not sold feed and fende themselues yea the oxe and asse knowe their owner and cribbe but men generally are without vnderstanding to acknowledge these feeders 4. Let men learne with more diligence to attend on the ministerie and not be satisfied till they haue the whole counsell of God necessarie to their saluation reuealed vnto them let them call vpon their stewards and vrge them to faithfulnes There is no seruant but he may will look for that whole portion which he knoweth his master alloweth him and cannot abide that the steward should gain any thing by him oh that men would call for their portion in heauenly things also or that they would receiue it beeing forced and thrust vpon them But the Lord seeth the contempt of this manna and therefore he hath withdrawne it from many places and in other haue made it to rotte and consume euen in the mouths of many to their further hardening and damnation and yet withholdeth it from many people who are not wise-hearted to enquire after it who if they could call vnto the Lord with faith and feeling of their want that grace of his which feedeth the verie rauens when they call vpon him would furnish them with a seasonable supply The second thing in this similitude to be considered is the force of the argument which is this That because euery Minister is called to a place so neere the Lord as to be his steward therefore he must be vnblameable Where we haue the ground of another instruction Doctr. Euery man as he is nearer vnto God in place must be so much the more carefull of his carriage that he may both resemble him in his vettues dignifie his place and walke more worthy of him that hath drawne him so neare himselfe Besides that euery master looketh to be graced by his seruant and much more will the Lord be glorified either of or in all those that come neere him Lev. 10. For as the master quickly turneth out of his doors such disgracefull persons as become reprochfull to the family euen so the Lord knowing that the infamous courses of the seruant reacheth it selfe euen to the master turneth such out of his seruice which are the iust subiects of reproach Whereof we haue an excellent example in Ezech. 44.9 to the 15. for the Levites which had serued before idols were thrust from the Ministery of holy things yea although they were of the house of Aaron yet could they neuer be receiued into the preists office to come neare the holy place but at most must keepe the doores or do some other inferiour seruice So as such as come neare vnto God whether Ministers or professours may not say they do but as others do much lesse as many seruants abuse their Princes or Lords cloth to the priuiledge of their disordered courses and to face out their bad matters but the seruants of this house as they must haue a speciall representation of the image of their master so may they not doe many things which are lawfull for other men the Priests who must come into the inner Court may not marrie widowes but maids nor such as were diuorsed verse 22. both which were lawfull inough for others Vse 1. Let euery Minister make this vse in considering the excellencie of his calling aboue others When he shall beginne to say in himselfe with Ioseph there is none greater in the house then I follow the matter as he did Shall I doe this sinne shall I sort my selfe with wicked persons in wicked practises shall I defile my selfe with vnlawfull stolen pleasures so should I be a swearer a tauerner a drunkard a riotous perfidious idle or vncleane person seeing my master hath thus aduanced me how can I do this God forbid I should thus sinne against God I am the steward of Gods house and it is for the honour of God to haue the steward of his house vnblameable my place is to blame and censure all disorders in the family and can my selfe be so disordered See and consider an excellent example in Nehemiah when he was warned by a
that they may participate with me in the same grace of life but how much more then such as are not men only but good men who haue Gods image renewed vpon them Saints by calling such as excell in vertue how should not all my delight in comparison be set vpon these If I must manifest my loue to all men these may well challenge brotherly kindnesse see 2. Pet. 1.7 2. Quest. Whether this precept belongeth only to Ministers or no Ans. It is here directed vnto the Minister and commended to his practise in the first place as a speciall both helpe and ornament to his calling and person both to shew himselfe a freind and familiar companion of all them that feare God for such as a mans companion is such is himselfe as also to confirme encourage and whet vp himselfe and others in all the waies of God not only by his publike Ministerie but in his priuate course and conuersation For by this meanes Pastor and people would not liue estranged but by mutuall conuersing together and receiuing mutuall knowledge one of anothers course gifts and wants might receiue also mutuall admonition instruction strength And thus the worke of God would thriue in all their hands And what an encouragement would it be to pietie and vertue if publike persons would cherish those who are comming forward Surely if the Magistrates eie be on them that are faithfull in the land as Dauids was Psal. 101. and if the Minister be a companion of all them that feare God as euerie Timothie ought to be we should see men flie as clowds for multitude and as the doues for swiftnes vnto the windowes of the Church But yet this commandement beeing no other in the owne essence then that old generall commandement giuen to the whole Church from the beginning as also that new commandement that is renewed by Christs appearing by which although many lawes were antiquated and reuersed yet this lawe of loue of the brethren was reuiued and diuersly enforced it of necessitie belongeth to euerie one that professeth the Lord Iesus in the most inward closet of his heart and affections to carie such as are members of the bodie of Christ sonnes of God temples of the holy Ghost and heires of the kingdome of glorie Now the reasons enforcing it vpon both Ministers and people are these 1. Because the Lord hath deerely loued such as here he commendeth to our loue for these he hath giuen his onely beloued Sonne vnto these he hath giuen his spirit for these he hath prepared glorie and imortalitie he walketh with them protecteth them prouideth for them in a word will not be in heauen without them 2. There is no man so vile but he professeth he loueth God now it is certaine that whosoeuer delighteth in God he delighteth in his image wheresoeuer he see it for he that loueth him that begat cannot hate him that is begotten and he that loueth not the brethren knoweth not God is in the darkenes and not in the light and in saying he loueth God he lyeth and the truth is not in him neither can a man cleaue any otherwise to the bodie of Christ then by loue to the brethren 3. Consider how louely the societie and fellowship of the Saints is In their meetings a man may be holâ—en forward in knowledge faith and obedience and depart thence wiser and better he may haue the vse of all the graces God hath bestowed vpon them his owne grace is preserued with increase his inward peace and ioy more setled here is the communion of Saints which is the beginning of heauen it selfe Vse 1. Many Ministers herein faile who beeing men of corrupt minds and affections oppose themselues against good men if there be any in their parishes more carefull of their waies more conscionable more forward in religion then other these are as beames in their eyes the obiects of most bitter invectiues in the meane time they giue their right hands of fellowship vnto loose and base fellowes who ought to be as vile in their eyes as they are in themselues whom I wish timely to consider that it was alwaies noted for an infallible propertie of a false prophet to strengthen the hands of sinners cast downe such as they ought to haue spoken peace vnto from the Lord. 2. Although the Lord hath by most straite iniunctions prouided for the welfare of his children not onely in regard of their safetie but their louing entertainement also in the world with acknowledgement of all such offices of loue done vnto himselfe and of which himselfe will become the rewarder yet notwithstanding according to the prophecie of the Lord of the holy Prophets In the world good men doe and shall sustaine affliction their good shall be returned with euill to the great affliction of their soules and the world which knoweth not but to loue her owne taketh no notice of such but to hate them and hated they are and shall be of all men almost for the name of Christ. Hence haue such in all ages were they Prophets Apostles or Christians of whom the world was vnworthie beene thought burdens vnworthie to be borne or liue in the world Here one Caine casts down his countenance vpon him whose works he seeth better then his owne he cannot giue him a good looke An other wagges his head at such a man as the Iewes did against Christ in derision of him An other is readie to burst for anger and rage as those wicked ones against Steuen Sometimes superiours breath out slaughter and threatning as Saul against the Church Sometimes equalls yea and inferiours trie them by scornings and mockings so as Ieremie himselfe shall heare the reuilings of many against him Nay the base multitude shall tell Christ himselfe that he dealt with a deuill And Satans mallice is so like it selfe in his instruments that if it be laid in their power they proceede to drawe the sword and stretch out their hand as Herod against Iames to take away their liues and euen in killing them thinke they doe God good seruice But how good were it for them to haue nothing to doe against such iust men for who deale they against or against whom doe they rise vp against simple men no surely but against God himselfe him they persecute him they blaspheame the apple of his eie they poare in Now who euer rise vp against God and prospered or who euer kicked against such prickes and bruised not himselfe Is not he eternall to outliue all his enemies Herod the Archenemie of Christ dyeth but the enemie of Christs enemies is euer liuing And is not his wrath the messenger of death cannot his power grinde his enemies to powder or shall not his right hand finde them out Againe thou art for the present a cursed man that louest not good men marke the terrible threatning I will curse them that curse thee so as what thou intendest against them shall fall vpon thine owne
head thy sword shall pearce thine owne heart Goliahs owne sword shall sunder his head and bodie Haman shall hansell his owne gallowes the Madianites that little feared to be slaine by the Israelites shall be slaine one by another For it is iust with God saith Paul to render tribulation to those that afflict his Saints that as they secretly hatch mischeife against the godly so the Lord should secretly deuise and prepare righteous iudgement against themselues And surely many a man there is that carrieth secret plagues about him some in his inward estate some in his outward some in his bodie some in his soule some in himselfe some in his with which he strugleth and toyleth and turneth himselfe to many causes and meanes of his harmes and it may be to some sinnes as causes but neuer espie this curse passed from the mouth of God against his mallice toward good men and so toyleth himselfe altogether in vaine Were these things written in the hearts of men how could it be but they should stand in awe and dread with wicked Balaam who otherwise was willing inough to curse where God hath blessed 3. Let vs learne to see our inbred hatred of good men at least our want of loue vnto them and seeing it bewaile it and bewayling it reforme it Let our louing affection cause vs to ioyne our selues to their societie among whom good is to be gotten Obiect Oh but this is a toyle indeed if we goe amongst them they are so precise we may not take the least libertie we must speak of nothing but Scripture matters Ans. If thou hadst the life of Christ working in thee and that delight in God which beseemeth a sonne or daughter of God it would be thy meate and drinke to meditate speake and spend thy thoughts and time in holy things and thinke such times happily gained from thy vanitie yea from thy lawfull calling or if thou didst fauour the things of the spirit as thou doest the things of the flesh that which is indeed the freedome of a Christian would not be such a yoke and burthen the spirit of Christ would make thee willing thus to spend thy time and become in no company neither idle nor vnprofitable and much lesse vaine or licentious and take this withall that gracious words are neuer vnwelcome but to a gracelesse heart Obiect But I see no such good in their meetings Ans. Thou maist want wisedome to draw it out of them or else thou seest it not because thou wantest eyes as the soudiers sought Christ euen in speaking vnto him or else they seeme simple and weake men as the Church is blacke but comely the sunne lookes vpon them and their infirmities falls and afflictions make them outwardly appeare as the tents of Kedar and vpon these thine eyes gaze altogether yet as the Church is glorious within so are the members in respect of sanctitie and ornaments of the soule which weighed in thy ballance are found very light I exhort therefore all those that would encrease in grace that they linke their soules to such as feare God so Dauid made himselfe a companion of all them that feared the Lord and the next words seeme to include the reason and which keepe thy statutes the statutes of the Lord are in their hearts in their mouthes before their eyes and in their hands This will keepe them from entring into the way of the wicked and from beeing so easily plucked away with the error of the wicked But to such as would faine be acquainted with an hellish life before hand let them frequent other companies then this where God is not present nor his spirit nor his loue but the spirit of mischiefe of swearing swilling vncleannes and all hostillitie against God where in stead of men are Deuills incarnate in whose minds aâ— in a shop Satan is euer framing and forging vnholy and vncleane thoughts and desires and according to the abundance of their hearts their mouthes speake lewd things and their hands act all manner of wickednesse hardly canst thou come neere them but they will infect thee but keepe with them and thou wilt be like them thy bodie is not fitter to receiue the infection of the plague from a person that hath a plague sore running vpon him then thy soule to be deadly poysoned and infected by such societie Wise The Papists out of their vulgar translation abuse this word to improoue the marriage of Ministers and most improperly turne and translate it chast or continent whereas the word properly signifyeth a man of a sound minde that is prudent circumspect one that carrieth a continuall consultation within himselfe for the guiding of his whole course in such moderation as wisedome may appeare in his speeches gestures countenance and whole life Besides that the Apostle requireth the selfe same vertue of married wiues 1. Tim. 3.11 and of all young men of what profession soeuer whom I hope they meane not to debarre of marriage How wise and circumspect a man the Minister need to be will appeare if we consider either the workes of his calling or his person and place it selfe For the former what wisedome is required of him who is to vtter the word of wisedome whereby both himselfe and his people should be made wise to saluation and so to speake this word as becometh him to speake that in nothing he may be blamed what a wise steward must he be that must giue euery seruant within the house of God his owne portion and that in due season how experienced had that man need to be who is as Gods owne mouth to separate betweene the pretious and the vile how circumspect and warie least his people beeing as lambs among wolues should fall into the aduersaries hands and beeing be guiled by words of humane wisedome so peruerted And for the latter their verie persons and places require euen the wisedome of serpents to walke circumspectly as persons watching vnto euery step where they meane to set their foote 1. Because they are lights set vpon hills the eies of the world are vpon them euery thing in them is marked as they are eyes to espie other mens manners so are other mens eies much more vpon them either for imitation or calumniation 2. A sober and circumspect carriage not onely shutteth the mouth of the enemie who seeketh occasion to blaspheme the glorious Gospel and through the sides of the Minister to smite Christ himselfe but remooueth a iust scandale whereby many are contented to abide without the Church namely the dissolute and disordered course of the teachers of religon which maketh euen the religion taught by such stinke and become loathsome to numbers who gladly lay hold of such occasions to be of no religion at all and therefore if women must so walke as that by their honest conuersation others may be wonne ought not men much more and yet most of all Ministers 3. Such a wise and graue carriage getteth reuerence
to his person and consequently winneth authoritie to his doctrine not only of the best but euen of the basest such cariage in Iob caused the young men when they saw him to hide themselues and the aged to arise and stand vp and all sorts of men to listen vnto his words and all eares that heard him to blesse him In all which regards how carefull was the Lord himselfe that none but such qualified persons should serue before him in that walking and elementarie worship in the time of the law He will haue none but wise hearted men to worke in the building of the Tabernacle Exod. 35.10 and no doubt aymed at the selfe same thing when he made that law in Numb 4.43 that only they of 30. yeares olde and aboue euen vntill 50. should serue before him in that tabernacle after it was builded For herein he required necessarily two things first and especially gifts of minde as wisedome iudgement grauitie experience and diligence which most appeare from 30. yeares vpward secondly strength of bodie When he releaseth such as haue serued vntill 50. young men might bring strength before 30. but beeing without iudgement grauitie experience the Lord refuseth it old men aboue 50. might bring with yeares experience and iudgement but the Lord requireth the body to be answerable vnto the mind in some proportion And to this obseruation that giueth light in Numb 1.3 that howsoeuer in the tabernacle and Temple none might serue vnder 30. yet in ciuill things they might for they must count their warriers from 20. yeare old and aboue Vse 1. This doctrine bendeth it selfe against such light and childish young men who are so forward to thrust themselues into this great calling before they haue cast as we say their colts coates or coltish conditions whereas this function requireth another age and other manners May it not be said of many Ministers in England as it was of the Prophets in Ierusalem Her Prophets are light and wicked persons for these two in this calling goe together wherein euery thing is aggrauated Lightnes in some calling may beare a lower note and be tearmed weaknes but in this cannot be but wickednesse and why so because it will follow that they pollute the sanctuarie and wrest the law the former by ioyning themselues to euery light companion in euery light or lewd practise the latter because whereas the iudgement of the most controuersall matters was committed by God to the priests together with the interpretation of the law such was their leuitie and rashnes that they passed their matters inconsideratly and answeared insufficiently and often falsly in the name of the Lord and thus must it needs be with such as run and ride before the Lord hath called them 2. We must pray for the Ministers as Paul for Timothie That the Lord would giue them wisedome in all things not carnall and fleshly pollicie a thing too much studied of many of them for such wisedome the Lord neuer iustifieth in them but setteth such a cursed brand vpon it as that for most part it turneth to the ouerthrowe of the Church and the whole worke of the Ministerie but such wisedome as is grounded in the word of God the studie of which would make them wiser then the ancient euen wise to raise not only their owne estate but others also with them not vnto earthly preferments but vnto life and glorie immortall reserued in the heauens to such wise men is the promise made that they shall shine as the brightnesse of the firmament and in that they haue turned their wisedome to the turning of many to righteousnes they shall shine as the starres for euer and euer Righteous By righteousnesse here is not meant that euangelicall righteousnesse which is Christs fulfilling of the whole lawe for vs Neither that infused gift whereby beleeuers haue an imperfect conformitie begunne in them according to all the parts 〈◊〉 the lawe although not according to all the degrees of them but here is meant that which is called a particular iustice more externall looking out vnto other men to giue them their due obseruing equalitie both in contracts and exchanges which we call commutatiue as also a iust proportion in distributing offices rewards punishments which we call distributiue iustice So as this iustice is an equall and vpright dealing with men fearefull to offer the least wrong vnto any but readie to doe good vnto all grounded on loue which seeketh not all her owne things much lesse other mens and in a word is the summe of the second Table Now as this vertue is in the text set betweene wisedome and pietie or holines so may it not be diuorced from either of them for wisedome our Sauiour willeth all his followers to ioyne with this innocencie of doues the wisdome of serpents for wisedome without innocencie were but fleshly and from belowe and innocencie without wisedome were but reproachfull sillinesse Againe it must goe with holinesse which is euer mixt with pietie that it may be a fruit of that inward righteousnesse which is by faith for else it is grosse hypocrisie All our iustice must beginne in Christs iustice reckoned vnto such as practise pietie and are entred in some degrees of sanctification All our obedience must proceede from the inward renewing of the spirit of our minds by the finger of God that he may knowe it for his owne worke All our outward conformity must proceede from inward sinceritie for if we must approoue our actions to the consciences of good men much more to the Lord who is greater and a most occulate witnesse of all our wayes Ioyne these two louing friends which sweetely accord in a Christian heart and life then maist thou with Paul call God and man with boldnesse to witnesse that thou art vnblameable see 1. Thess. 2.10 But to speake briefly of these two vertues so farre as they concerne the Minister seeing we are to speake of both of them as prescribed vnto common Christians cap. 2.10 let euerie Minister be exhorted as Timothie was by Paul But thou O man of God followe after righteousnesse For hereby 1. He giueth testimonie of his righteousnesse before God Luk. 1.6 Zacharie and Elizabeth were iust before God and walked without reproofe Iob a iust man fearing God and abstaining from euill 2. He shall be able to set his foot against his aduersaries and the enemies of the truth and say with Samuel whose oxe or asse haue I taken c. 3. He giueth euidence that he professeth and teacheth the true religion in that he keepeth himselfe vnspotted of the world which the Apostle Iames maketh one propertie of pure religion and vndefiled by which meanes he both gaineth those that are without and confirmeth such as are within 4. It shall not boote a man to say in the day of iudgement Lord Lord haue we not preached and prophecied in thy name if Christ can make answer yea but ye were workers of iniquitie and therefore depart from me Holy This holinesse respecteth God himselfe his worship his holy things as the word sacraments
hearts God giues them ouer to beleeue and broach doctrines besides the word all their learning hindreth not nay rather armeth them to sticke fast to falshood and errors and to defend doctrines of much loosenesse and libertie Especially the iudgement of God is come vpon the Romish Church to the vttermost who because they lay this for a ground of their doctrine that this word is not of it selfe faithfull and certaine vnlesse the Church and Councels and the Pope authorize it to mens consciences and that any other word thrust vpon the Church by the former authoritie is euery whit as faithfull as this hence is their whole religion a mysterie of iniquitie and delusion hence comes in intercession of Saints worship of images prayer to and for the dead pilgrimages here purgatorie hereafter reuelations masses bread-worshippe propitiatorie sacrifices mixture of Moses and Christ which is a doctrine cutting them off from Christ who haue before cut off the authoritie and credit of the Scriptures which are the word of Christ which fearefull iudgement let it mooue euerie Timothie and Titus carefully to keepe the worthie thing which is committed vnto them 2. Euerie Minister is taught hence to hold him vnto this faithfull word for so he shall deliuer not things doubtfull and vncertaine but such as men may leane vnto rest and as we say write vpon And this is insinuated by our Apostle that that is a faithfull ministerie which holdeth it selfe vnto a faithfull word such as is the sure anchor of mens soules against which hell gates cannot preuaile Such was the ministerie of the true Prophets Ieremie saith of a truth the Lord hath sent me and bidden me speake these things of the Apostles who deliuered such things as they receiued of the Lord and commanded vs that if an angel from heauen or a deuill from hell should bring not a contrarie but a diuerse doctrine from that to hold him accursed yea of the Sonne of God himselfe who said my word is not mine but my fathers What horrible blasphemie then is daily practised in the Popish Churches whose teachers calling these faithfull words a nose of waxe send men to dumbe idols the teachers of vanities and lies yea to Apocryphall writers to fathers councels Bishops and Popes as though the Scriptures had lost all their faithfulnesse or as though the canons decrees summes and sentences of men were more stable then that eternall truth that shall out-last heauen and earth Was this a faithfull word in Pauls time and is it not so still doth the sonne of the eternall father pronounce of his fathers word that it is not onely true but truth it selfe and that not one iot of it can passe or faile and is it any other then the voice of Antichrist which shall say that it is no certaine word at least to me vnlesse the Church say so Shall the spirit of God call it a sure word of the Prophets and Apostles and a word of truth and shall we heare a wicked and lying spirit come out of hell and say that this stabilitie and truth dependeth vpon man whereas let God be true and euerie man a lyar and that if those men whom they tearme the Church change their minds or any sense in the Scripture so doth the holy Ghost also Let these owles flie the light of the Scriptures as such as loue to liue in darkenes carnall religion must haue carnall props like lips like lettice we say and such a Church such lawes As for vs let vs as it standeth vs in hand hold vs vnto this faithful word and not in stead of it deliuer the vnfaithfull words of men whether Philosophers or fathers or schoole-men And is it not good reason that we should be tied to this word when euen the Prophets and Apostles were Isai must take a role and write and binde the testimonie and seale the lawe among the disciples the commandement to Ieremie was preach the words that I shall tell thee In the newe Testament they must heare Moses and the Prophets Paul was separated to preach that Gospeâ— which was promised before by the Prophets and accordingly he witnessed that he spake nothing besides the things foretold by the Prophets Againe what ministeriall worke is it which this word doth not most naturally and happily effect for this is a sure instrument to beget faith Ioh. 17.20 and to confirme it Act. 15.32 to conuert soules Psal. 19.7 and to saue soules Iam. 1.22 Now vnto hearers this doctrine affoardeth also speciall vse of instruction 1. If it be so faithfull a word euerie man must attend vnto it 2. Pet. 1.19 we haue a surer word to which yee doe well that yee attend 2. To lay vp this word surely as beeing the sure euidence of thy saluation and of thy heauenly inheritance among the Saints Men locke vp their euidences or convaiances of land in sure and safe places delight often to read in them suffer no man to cousen them of them whatsoeuer casualtie come these are by all meanes possible safegarded and shall any man carelesly neglect such an euidence as this is without which he hath no assurance of saluation nor the tenure out of his idle conceit of one foote in heauen a lame man if he hold not fast his staffe falleth and whosoeuer looseth his part in the word looseth his part in heauen 3. Here is a ground of thankfulnesse in that the Lord hath not onely vouchsafed vs life and glorie and immortalitie when we were dead and when nothing could be added to our miserie but hath also giuen vs such a constant guid and direction therunto we might either haue groped after him in palbable darknes or haue had such direction as might haue affoarded vs lesse assurance and comfort but now beleeuers knowe assuredly that they were loued of the father before the foundation of the world and out of that loue chosen vnto life that the Sonne was sent to ransome them from sinne and present them iust before his Father that his spirit is sent out to regenerate them and to further and finish their sanctification that by his prouidence they are supplied in all their good that by his power they are protected from all their euills He might haue brought vs to heauen and neuer haue let vs know any of these comforts in earth yet would he not so slenderly leaue his Church but as our Sauiour noteth he hath spoken and written this word that our ioy might be more full which is one generall vse of the whole word of God Now what can we doe lesse then in way of thankfulnes 1. yeeld vp our selues to be directed by this faithfull word 2. Beleeue it in whatsoeuer it commandeth threatneth or promiseth in that it is such a faithfull word and hereby we set also our seale vnto it 3. Constantly cleaue vnto it in life and in death and not to be so foolish as
and progresse least we be such dunces as Paul speaketh of who were euer learning and yet neuer came to the knowledge of the truth And then we profit when we like good schollers haue passed our grounds and elements and as the Apostle speaketh when leauing the rudiments and principles of religion we are ledde forward vnto perfection and then are we ledde to further perfection when wee haue taken out the two maine lessons of a Christian man which Paul in euerie thing would be sure to keepe euen faith and good conscience by which two rules till a man be moulded and cast into this forme of doctrine he is but a novice Christian and a superficiall scholler in this schoole of Christ the former of which implyeth the knowledge of the doctrine and the latter the ordering of euerie particular action of life by it Now the examination of our selues by these notes will reprooue many of vs as non proficients who would be loth to be so deemed For 1. whereas for our time and meanes especially in this famous eie of the land our profiting might haue enabled vs to teach others many of our selues had need be taught in the principles of religion we cannot be gotten out of our A B C line of letters If a master should for diuers years together painfully striue with a boy and could neuer get him out of his letters what hope were there of his reading and much lesse of any skill in higher mysteries of learning It is the case of a number of vs. Many yeares haue the masters of the assemblies plainly deliuered doctrines fitted to the capacitie of simple men yea often repeated them and often beaten vpon them yet a number that goe for Christians are extreame ignorant in the principles of Christianitie And whereas the Apostle implieth that we may measure our owne ability by our fitnesse to teach others how fewe of vs be there that finde any competent abilitie to teach euen our pettyes in our families our seruants and children that cost and paines is ill spent when after seauen yeares schooling a boy is not able to teach an other his letters but many of vs that haue beene â—earers and learners in this schoole thrice seauen yeares and aboue and yet to omit our vnwillingnes are not able in any sort to catechize our families Further whereas he that is cunning in his profession he can speake of it to good purpose because he knoweth the mysteries of it many of vs cannot speake to any purpose but when any speach of religion is offred are as mute as fishes yea are greiued to be drawne to any speach of such things because our weakenesse is thereby discouered Finally were it so that we had proceeded but a little way in our profiting here it would be with vs as with schollers or prentises who beeing entred a yeare or two neede not alwaies the presence of their Master or Tutor for euerie action but can of themselues doe something especially in smaller matters and of lower conceit but many of vs can goe no further then our Masters are present with vs we are not come so farre as to take out a lesson now then by our selues we cannot meditate pray conferre to the increase of our knowledge and therefore we may conclude against our selues that we are but verie dullards in this doctrine And what is the reason of all this but that as negligent learners we forget as fast as we learne or as idle schollers we idle ouâ— our time otherwise and allot the least time to this studie Which requireth so much the more time paines care and diligence by how much things more excellent be more difficult besides that our helpes by nature are none at all to this as to all other knowledge and the benefit of it farre excelleth all other Let vs therefore stirre vp our selues and be stirred vp not to a smattering in this knowledge of God but to abound in it as Peter willeth vs. And seeing we are farre from our marke let vs aime at more fruitfulnesse in our age and walke from strength to strength from faith to faith that so growing vp in grace and in the knowledge of our Lord Iesus Christ we may in due season be lifted vp vnto our glorie Doct. 3. In that the Apostle calleth that here wholsome doctrine which in the words before he called a faithfull word and fitted for doctrine Note that the men of God when they fell into speach of the word of God they spake not â—lightly of it away but were hardly drawne from it without leauing behind theÌ„ some notable elogie or other vpon it Rom. 1.16 the Gospel the power of God to saluation Ioh. 6.68 Peter saith not Master thou hast the word of God but thou hast the words of eternall life what a number of glorious things are ascribed vnto it see Heb. 4.12 mightie in operation sharpe c. Hence according to their seuerall occasions are al those excelleÌ„t epithits ascribed vnto it through the Scripâ—ures some of the penmen looking at the author some at the matter some to the qualities some to the effects and accordingly invest it with titles well beseeming it And good reason had they so to doe for 1. They considered that the word of God is the principall part of Gods name which neuer could without great sinne be taken vp in vaine but is to be taken vp into the thought much more into the lippes with all reuerence and due regard 2. They sound the power of it so forcible and comfortable in themselues as that they could not chose but speake of it as they felt within the abundance of their owne hearts 3. They saw the worke of it so effectuall vpon others and that to such ends as not all the perfection of flesh and blood nor the strength or wit of men and angels could compasse as that they could not conceiue of it without admiration 4. They saw it was such a word as was to meete in the world with most harsh entertainement and hatefull opposition that Satan sinne and all wicked ones heretikes seducers Atheists and profane persons would resolutely resist it besides numbers that would account it foolishnesse and that would take offence at it not a fewe and therefore in great wisedome they were carefull that it should carrie some maiestie with it Vse Those that find such sweetnes in the word as the Saints of old cannot but with reuerent hearts conceiue and speake of it euer with signification of some eminent goodnes in it yea if they conceiue it in the author the word euen of euill will be confessed a good word as in Hezekiah and much more will the promises be sweete in the tast And if they acknowledge it in the most proper effects of it oh how will they thinke and speake of it as of a thing more necessarie then fire and water yea then the sunne in the firmament How will
of a word in season require a learned tongue how much more doth the whole office require an Ezra a man prompt in the law of the Lord a workeman indeed and such a one as need not be ashamed And can we thinke that the Lord sendeth any other doth he vse to send a message by the hand of a foole surely if he send any he maketh them first able Ministers of the new Testament not of the letter but of the spirit In the old Testament if he raised vp any extraordinarie persons vnto this worke what spirit what power what deepe vnderstanding what resolution manifested they as that they seemed rather pettie Gods then men both in the exact knowing although by reuelation and making knowne things meerely to come as also in the powerfull resisting of sinne euen in Kings themselues and the greatest vpon earth Such were Moses Elias Isay Ieremie c. If ordinarie Ministers they also are first fitted yea though they were but inferiour Levites and Priests both to be the peoples mouth vnto God to put incense before the Lord as also to be Gods mouth to the people to teach Iacob Gods iudgement and Israel his law But if high Preists they must be such as whose lips must preserue knowledge and such as who can resolue the people when they seeke vnto his mouth in the difficult cases of the law of God for he is the messenger of the Lord of hosts Mal. 2.7 In the new Testament accordingly if the Church haue need for a time of extraordinarie Ministers such as are Apostles Euangelists euangelicall Prophets such are raised and to such is giuen by the spirit the word of wisedome that is a more excellent reuelation and more speciall and immediate instinct and assistance of the spirit together with more eminent authoritie in explaning the mysteries of Christ. If ordinarie Pastors bee raised by God by the same spirit is giuen to them the word of knowledge that is by diligence in the Scripture they obtaine such knowledge as that they are able to make Christ knowne vnto others although they be farre inferiour to the former Where this word of knowledge is wanting that commission is not sealed from God The Eunuch could reade well enough euen as many among our people can and yet he could not vnderstand without a guide and how could he haue been a guide vnto him except a blind guide that could doe no more then himselfe could namly reade perhaps without vnderstanding also God sent him no such guide but a Philip a mightie man in the Scriptures and full of the power of God Vse Let euerie man whom this doctrine concerneth examine hereby the truth of his calling whether he hath receiued the word of wisdome or no which finding he shall boldly say with Ieremie of a truth the Lord hath sent me and runneth not before he be sent 2. It is a great motiue to thankefulnesse wheresoeuer such able Ministers are planted where God giueth learned tongues that can exhort according to wholesome doctrine learned Ezraes skilfull in the lawe of the Lord eloquent Apolloes mightie to convince by the Scriptures the gainsayers Whereas pitifull is their want who in this regard are as men cast out of Gods sight wanting the blessed meanes of an able ministerie for in such places godlinesse must needes be vnperswaded vice vnresisted truth vntaught falshood vnconvinced there people cannot but lie open to become a pray to the deuill a spoile to his wicked instruments a shop for all wicked practises In such places seducers and wicked Iesuites the verie heads to imagine and hands to execute all mischiefe lurke as in the vaults of safe conduct practising daily to withdrawe men from alleagiance to our heauenly and earthly Gods and Kings such soiles lie vnder the heauie wrath of God as to whome no sinne commeth amisse If there be no knowledge of God in the land needs must there be varietie yea an inundation of most fearefull sinnes and consequently of heauie iudgements into which both Prophets and people who haue sinned together shall fall together for where vision faileth people are nakedly laid open to all the curse of God and when Israel had beene a long season without the true God without the Priest to teach and without the lawe no meruaile if there were no peace to him that went out and in implying both these points that without true teaching without the true God and without God without peace and blessing Oh that men therefore could prize the blessing where it is and so bewaile it where it is wanting as that by all good meanes they labour the procurement and presence of it Doctr. 3. All this abilitie in the Minister must be had out of the Scriptures seeing the Apostle affirmeth that by holding fast the faithfull word he shal be able to both these maine works of the ministerie In like manner our Apostle teacheth Timothie not onely in generall how the Scriptures are able to fit the man of God to euery good work of his ministerie but reckoneth vp also all the particulars of his dutie that no man might doubt but that it fitteth him vnto all And indeede the Scriptures are a rich treasurie which affoardeth abundantly things both newe and old he that would read the writings speeches and doings of the auncient fathers let him reade the Scriptures diligently they be a storehouse wherein a man may furnish himselfe vnto all 1. doctrine all of it beeing written for our instruction 2. vnto all consolation for through the comfort of the Scriptures we haue hope and Dauid affirmeth that if he had not found comfort in the lawe he had perished in his trouble 3. vnto all resolution of doubts by which alone Christ himselfe resolued the case of diuorce Math. 19. and the Sadduces in the case of the resurrection Mat. 22. 4. vnto all strength in temptation by which sword of the spirit alone Christ vanquished all Satans assaults Mat. 4. 5. And for the other branch of conuincing the aduersarie The Scriptures are fitly compared by the auncient vnto Dauids scrip whence he fetched out the stone wherewith Goliah fell vnto the ground they be the onely hammer of heresies Whatsoeuer controuersies Christ and his Apostles met withall they brought the deciding of them vnto the Scriptures although they might haue otherwise confuted falshoods and by their miracles haue confounded their aduersaries When the Priests and Scribes disdained Christ because the people sung Hosanna vnto him he presently prooueth his diuinitie out of the Scriptures So Peter prooued out of the Scriptures Act. 2. and 3. and Paul euerie where that Christ was the Messiah and Sauiour of the world out of Moses and the Prophets Apollos was a man eloquent and mightie in the Scriptures but not by his eloquence did he mightily and with vehemencie confute the Iewes but shewed by the Scriptures that Iesus was the Christ. Vse
deliuered from that for then the light would discouer them so as the simplest could scarce lie open vnto them and therefore they must first insinuate themselues and then by addition and sowing of their owne both depraue and denie the truth 2. The verie nature of error beeing the child of darkenes is to flie the light and as the adulterer watcheth for the twilight so doth he that adulterateth the truth Vse 1. Not needing to applie this doctrine against the Iesuites who like so many swarmes of frogges and locusts are sent out of the bottomles pit and creepe euery where into houses especially ignorant corners to beguile the simple Let it teach vs this wisedome to know whom we admit into our houses Many dangerous men there are of corrupt mindes who dare not nor will speake againâ—â— a doctrine deliuered to a mans face nor before such as can iustifie it but behinde a preachers backe can traduce it and before the weake and simple offer impeachment vnto it of these there are not a few who whether they be Popishly or profanely addicted must be wisely discouered and remitted for their entertainment to such as themselues 2. We must in our priuate houses cleaue to truthes publikely deliuered and beware least any deceiuer defeate vs of such a treasure The Lord might free his Church in an instant of all seducers but he suffereth such hurtfull men 1. to trie the faith of his and their loue to the truth whether they will abide with him in temptation 2. to rouse vs out of securitie that the more gins and snares are laid for vs we might be the more circumspect for thus the Lord left the Cananites in the Land vndestroied to exercise his people for which with other endes he seeth it meete that these tares should growe together with the wheate vntill the haruest 3. As these wicked ones are suttle to corrupt the truth and disperse their errors namely by infecting and subuerting houses so should we on the contrarie learne to be wise in our generations and know hence that the way of fortifying and spreading the truth and banish error is by instructing and enforming our houses And surely truth will neuer flourish in the Church and in publike till it be more heartily and with better welcome entertained in families We wish good lawes and by Gods blessing many there are for the Church but were there none to our hands euery Christian should be a law to himselfe and all that is within his gates Let vs make good orders and obserue them in our families and thus our houses shall become Churches And by whetting the truth vpon our children and seruants they shall be able to teach their families after vs and so we shall propagate the grounds of true religion euen to after ages The third point of the danger is that they subuert whole houses not one or two persons in the houses but whole houses Where note the infection of error which is therefore compared to a gangrene or running tetter which let it take any one part and destitute it of heate and vitall spirits it proceedeth on vnto all and no way is there to cure the person but by cutting off the member Our Sauiour Christ calleth the doctrine of the Scribes and Pharisies leaven for the spreading of it So also if the error be in manners let Peter dissemble a little and a number will fall with him yea and Barnabas also will be drawne into the dissimulation Vse 1. Teaching Masters of families to become more wary of themselues for on them dependeth the good estate of the whole family if they be ouerreached the whole family is seduced if the deuill hold in his power the Master of a familie he knoweth little good will be done in that house except the Lord preserue some Ioseph in Potiphars house or some Saints in Neros court to iudge and condemne the rest both here at the great day 2. They must be watchfull ouer their families to keepe Popish and prophane persons out of doores least they corrupt the rest We know little what mischeife a little leauen doth but the deuill knoweth well inough and therefore he seeketh to thrust into euery societie and familie some wretch or other not to hinder good things only but to spread euill and mischeife that if he can Christs owne companie shall not be without a Iudas Wâ—ll knoweth he that one swearer one drunkard one contemner of God and his word will doe more mischeife in an house then many religious persons can doe good Let heads of families not take their seruants hand ouer head not caring what their seruants are or are not so they will be droyles and drudges but for their owne sake for their children sake and for the more prosperous successe of all their businesse make such choise of their seruants as they may truely say with Ioshuah I and my house will serue the Lord and with Ester I my maids will fast 3. When Satan or his Ministers goe about priuily to bring vs out of tast with the word or the preachers and professours of it be wise to espie his malice betimes and timely preuent him for otherwise he will speedily subuert thee and thy house for he doth his mischeife by degrees and if thou yeeldest thy selfe but a little to harken to his whistle God in iustice may yeeld thee wholly and thy house to delusion Thus haue we seene the dangerous effects of these false teachers which beeing so great must encrease the true Ministers 1. diligence Act. 20.28 2. faithfulnesse against them Gal. 2.11.14 Now we come to the declaration of this latter effect by the instrumentall cause false doctrine and the finall which is couetousnes or filthy lucre Teaching things which thy ought not that is either impious doctrines which derogate from the glorie of God extenuate the merit of Christ or else loose and licentious doctrine rather giuing patronage to corrupt manners then any way improouing them And all these they teach for filthy lucres sake Doctr. Where the heart is set vpon gaine it will haue falsehood to feed it True it is in all sorts of men and callings which is here said of false teachers filthy lucre and falsehood are inseperable companions The Prophet Micha telleth vs that the Preists that teach for hire and the Prophets that prophecie for mony while they bite with their teeth that is while they haue to bite and feed vpon all is peace to the feeders but if a man put not into their mouthes that is satisfie not their appetite and desire they prepare warre against him as if he were an enemy to God and man The like affirmeth Ezekiel of the false Prophets who polluted the Lord among his people for handfulls of barly and peeces of bread would sew pillowes vnder euery armehole by which type they signified ease and prosperitie to the people and made vailes for euery head
bookes hath this hexameter Quest. But why doth Paul call him a Prophet Ans. Some thinke him so called onely by a generall acceptation of the word Prophet which as well signifieth a publike declarer of some truth past or present as of some to come and so he openly taught the truth perswading to vertue and dehorting from vice Others thinke the Apostle calleth him so ironically or in skorne one who was a Prophet fit inough for such a people Others because he was so in the reputation and account of the people who as the other Heathen were wont to ascribe some diuinitie vnto their Southsayers and called them diuiners yea the interpreters and sonnes of the Gods But I take it the truth that he is so called because he was indeed a Prophet and did diuine answer of euents to come some of whose answers and oracles are yet extant and recorded in authors besides that some of the Heathen confesse that he was the cheefe of those who by surie prophecied of things to come Quest. But what kinde of Prophet was he or how was he and the other heathenish prophets distinguished from the true Prophets of God Ans. The Prophets of God were of two sorts First such as were more properly so called who beeing extraordinarily raised and inspired by Gods spirit did reueale some parts of the will of God which he intended to doe in and for his Church for time to come such were Isay Ieremie and many other in the old Testament vntill Christ the cheife Prophet and accomplisher of all prophecies appeared but verie few after The second sort of true Prophets were such as onely did teach and interpret the holy Scriptures and ordinarily had not adioyned the foretelling of things to come but vpon some speciall extraordinarie occasion and of these were many both in the old and new Testament In the old such were the companie of Prophets among whom Saul prophecied and the children and sonnes of the Prophets who as it is like were such as studied expounded and more accuratly explaned the writings of Moses and kept the doctrine deliuered by Moses vncorrupt in the Church although the masters and those which were more eminent had both these gifts such as Eliah Elisha and the sonnes of the Prophets so farre as they were emploied and sent by these as we reade that the young Prophet knew not that Iehu was to be annointed King till Elisha told him In the new Testament the Apostle bringeth all ministeriall and ecclesiasticall duties of ecclesiasticall persons to 1. Prophecie 2. Ministerie Rom. 12.7 the former of which is nothing but the exercise of a gift of teaching in the Church applying sound doctrine out of the word to exhortation edification consolation 1. Cor. 14.13 Both of these are truly called diuine Prophets both of them beeing raised of God gifted by God dealt in the things of God and endeauored to lead men vnto God As for the other such as were the oracles of the Gentiles whether that of Apollo at Delphos or of other groaues caues dennes and woods very frequent amongst them or else the southsayers such as were Bacchis the Sibills and this Epimedes these consent almost in nothing with the former for they differ in all the causes 1. Whereas the former spake by instinct of the holy Ghost and consequently whatsoeuer they spake must needs come to passe in that manner and those circumstances in which it was deliuered the which the Lord maketh a note of a true Prophet These latter spake by instinct of Satan who beeing a lying spirit from the beginning was often a lying spirit in their mouthes but that he couered his errors by speaking in likelihoods and amphobologyes and the things that came to passe seldome came to passe as they were foretold 2. For the meanes whereby the Lord communicated his will it is either more generall or more speciall the former was either vision to those that were awake or dreame to them asleepe the latter was by word of mouth or face to face But the deuill vseth all manner of tooles as meanes to deceiue all elements fire ayre earth water so beasts birds starres lottes herbes windes and words that looke how many kinds of creatures there be so many kinds of diuination there are so infinite is delusion 3. Whereas the matter of the former are the great things of God and of them the maine the foretelling of Christ the Messias and Sauiour of the world the latter commonly dealt in things of men as publike or priuate euents of peace and warre c. in which also the deuill himselfe could but gesse but as for God and Christ he shut their mouthes vnwilling that Christ should euen thus be heard of among the heathen Or if as may be obiected of the Sibyls some of them did vtter some things concerning Christ which Satan had snatched and stollen from the writings of Moses these were so disguised and coloured as the naturall face of that truth could neuer be beheld nay euen themselues vnderstood not the things they vttered and therefore could not vtter them with purpose thereby to make Christ knowne to the world and much lesse to establish the true worship of God in Christ as the true Prophets did What other endes the deuill had in it it were too long here to enquire 4. Whereas the former receiued their reuelations into meeke and wise hearts beeing gratious and prudent and not madde men the latter neuer powred out their oracles but when they were rapt into a trance or madnes and knew not what they said or did Whereby it appeareth that they were meere instruments and organs of Satan by whose tongues he spake the resemblance whereof may be seene at this day in some demoniakes possessed by the deuill If any here obiect that Iohn was rauished in spirit on the Lords day and that the spirit also rushed on Ezechiel on Daniel and so this was no difference betweene them I answer that farre were these holy men from beeing meere passiue instruments or as blocks and stones as the other were they were indeede meere men and such as when Gods greatnes and glorious maiestie was more then ordinarily manifest were verie much affected and almost swallowed vp of it and almost rauished and out of themselues as Paul confessed of himselfe but neither were they madde nor sensles nor foaming nor deformed nor ignorant what befell them but with knowledge faith reuerence wisedome and affection receiued the things of God which they were to deliuer againe afterward to the vse of the Church 5. Whereas the former euer serued the vse of the Church and endeauoured to lead men to God furthering them in faith and obedience the latter onely serued the vanitie and curiositie of men and although they could not well lead men further from God then they were yet they the more detained them from seeking after the true God Thus the difference plainly
to hurt they are termed foxes Luk. 13.32 tell Herod that foxe In regard of the latter namely their poison and venome Christ calleth them serpents and generations of vipers their tongues are like stings sharpened against good men and the poison of adders and aspes is vnder their lippes Psal. 140.3 hence doth the Lord threaten most cruell and ineuitable enemies vnder such speeches as Ier. 8.17 I will send serpents and cockatrices among you which shall not be charmed but they shall sting you Whereby he would describe and signifie the implacable and virulent malice and rage of the Chaldeans Now man beeing aboue all other borne a sociable creature and to liue in societie with God and men in the familie Church and common-wealth hath by his hostilitie against God and enmitie against man after a sort put off the nature of man and by such degenerating of good right hath lost euen the name of man also Doctr. Whence we learne that such as are not ledde by reason renewed nor by iudgement rightly enformed by the word of God but followe their owne hearts lusts for their guide haue cut themselues from the account of men and as worthily lost the name as the nature of men for they are become beasts in vnderstanding beasts in sensualitie beasts in brutish practises beasts in Gods account beasts in the reputation but of reasonable and heathenish men The verie light of nature adiudgeth them vnworthie the name of men beeing rather like the pictures or images of wood or stone outwardly resembling things but inwardly wanting which aboue all could make them the things they repreâ—â—nt And hence proceeded those poetries of metamorphoses not that either beasts or birds or trees were changed into men or men into these but in that the eie of nature in these men perceiued that men more and more degenerated from themselues and became daily neerer the beasts in properties qualities and practises although they retained still the shape and place of men Like Nebuchadnezzar who was not changed into the shape of a beast as some haue thought although God could haue done that but his vnderstanding together with his kingdome was taken from him and he driuen from men ate grasse as the beasts did till his vnderstanding he saith not his shape was restored him Hence haue some other of the heathens lighted a candle at noone day and runne into markets and throngs of men to seeke a man as though it were a rare thing euen in a number of men to finde one deseruing the name of a man whereby doubtlesse the Lord would cast the dongue of the Gentiles in their owne faces and that by themselues as here he did by Epimenides Vse Seeing the light of nature and grace conspire in the illustrating of this truth we must be more readie to embrace it and make our best vse of it as the truth not of a vaine man but of the true God Who among vs would not be mooued and disdaine to be called by any man a beast an asse an owle a dog c. and yet haue we occasioned the Lord thus to repute and account of vs and are not mooued for how few of vs can shew our selues men what a number of men and Christians in profession hearing the word and receiuing the Sacraments are as the horse and mule without vnderstanding that is not onely ignorant but incorrigible persons neither spurre nor bridle auaileth them to amendement Such as the Prophet complaineth of whom when the Lord had sundrie waies called them to amendement he hearkened and heard but no man said what haue I done euerie one turned to the race as the horse to the battell yea as horses that haue cast their rider men kicke and spurne against the Lord and his gratious admonitions as Pharaoh who is the Lord and other whilest the Lords sharpe bit is in their mouthes they bite it in with much discontentment but as vnruly afterward as euer before How many deafe adders are euerie where which refuse to heare the voice of the charmer some saying in their hearts some with their mouthes as the hardened Iewes to Ieremie The word of the Lord in thy mouth we will not heare What a number of swine are abroad rooting vp and treading vnder feete holy things contemning the word Sacraments ministerie discipline wallowing in their filthie lusts of vncleannes drunkennes fornication pride riot earthlines euerie one according to his owne appetite and not a fewe hypocrites who not sincerely vndertaking the profession of the truth returne to their owne wont as a swine after washing to the wallowing What a number of dogges without conscience and shame commit all manner of filthinesse euen in the day light and yet incessantly barking and bawling with Shemei against good men and good things let a man be a stranger to them and their courses let him be neuer so honest a man the dogge hath sufficient cause not to spare him and let any thing neuer so good be propounded or doâ— if not so generally receiued or vnusuall there is no stilling of the dogges against it Who can tell the number of cruell and vnmercifull lyons greedie gripes couetous cormorants woluish extortioners subtile oppressors who as foxes liue by crafty conveiances and whatsoeuer other noysome beast and vncleane that liueth by the pray to which adde those serpentine whisperers tale-bearers busie-bodies the vermine and venome of societies against whome no caution can be sufficient the number of all which kinds of cattell so amounteth as that the world at a blush may seeme rather to be made for beasts then men Now if we would avoide this sharpe censure which our nature so abhorreth let vs iudge our selues in the premises and finde out that bruitish behauiour in our selues whereby we haue forfeited euen the names of men for to this purpose are we so sharply delt withall in the Scriptures that we should be brought to be ashamed and blush at our behauiours We haue a common saying when we see our selues ouerseene or ouertaken in any temporall and outward thing Oh what a beast was I but wel were it if we would seriously thus accuse our selues when we haue failed in our godly course to say Oh what a beast was I to leaue the direction of the word and suffer my selfe to be led by my appetite or by the lust of my heart or the sight of mine eies to this or that sinne alas that I to to whome God hath giuen reason iudgement election deliberation yea his word and spirit should liue all this while as one destitute of all these I vnderstand not what the good and acceptable will of God is but am yet like the horse and mule without vnderstanding I haue stopped my eares at the word like the deafe adder and haue refused the things of my peace I haue barked against God and godlinesse I haue wallowed in my vncleanenes like a swine in his owne filth I haue beene vnmercifull and cruell
vse vnprofitable 3. But the context in the verse following pointeth vs to expound them of some other then these namely of all those doctrines of the Iewes which concerned the legall and ceremoniall obseruation of daies meates drinks garments washings persons and peoples for the Iewes taught that the same difference remained to be obserued still as Moses from the Lord commanded it so as yet some meates were common and some cleane some daies were more holy then others so garments and persons much more lay open to legal pollution by issues touchings c. whereas the appearing of Christ procured finall freedome from all such impuritie so as according to Peters vision Act. 10. no man no thing is to be called polluted or vncleane Quest. But why doth the Apostle call such doctrines fables seeing 1. they were from God 2. necessarily imposed vpon Gods owne people in paine of death and cutting off from his people in case of contempt yea or omission 3. they included in them that euangelicall truth wherby both they and we are saued Ans. Yet for all this he tearmeth them so 1. Because euen these legall institutions of God himselfe when they were at the best were but actuall Apologies or shadowes of things to come carying a shew or figure of truth but not the bodie not the truth it selfe to the same effect saith Paul Gal. 4.24 that they were Allegories that is beeing the things that they were signified the things that they were not 2. Because those constitutions although they had their times and seasons yet now were they dated and now to teach or vrge them was as vaine as void of ground out of Scripture as voide of profit as void of truth as if they had taught the most vaine fictions and vnprofitable falsehoods that men could possibly devise And hence looke as if a man should relate to vs a narration not only of suspected but of knowne vntruth as for example that such a man with whom we haue eate drunke conuersed but whom we know to be dead and haue seene buried were aliue againe and not only so but of his perfect strength and state as euer he was might not we be more diffident then Thomas was and in good forme of speach say that he told vs a fable euen so if a Iew shall affirme the life of the ceremonies of the law which we know to be dead rotten and buried so long since in the graue of Christ although they once had a truth yet now this is but false and fabulous or else if a Iew should come and vrge as they doe that prophecie Isay 7. Behold a virgin shall conceiue c. as a thing which they still expect the accomplishment of is it not euident that he leaneth vnto a Iewish lie and fable for that which was once absolutely necessarie to be beleeued vnto saluation is now become so false as that he that beleeueth it is sure to be damned Commandements of men These words if they be taken by way of exposition of the former adde something to the more full answer of the former question implying that those ordinances of which we speake the which while they stood in force and till the fulnes of time was come were the commandements of God now the truth beeing reuealed cease so to be and are become the meere commandements of men But yet I take it some difference is to be put betweene these two namely this that by commandements of men are more properly meant not those which were diuine ordinances but humane constitutions and traditions thrust by the Iewish teachers vpon the Church to be obserued with like deuotion and religious respect as if they were the very commandements of God such as those our Sauiour found and left the Church of the Iewes pestered with and opposeth them to diuine ordinances Matth. 15.9 In vaine they worship mee teaching for doctrines mens precepts Which that we may a little better conceiue it is not amisse to note that the Iewes haue and doe affirme that Moses receiued the law from God either by writing which was of things more obscure more breife and difficult or else by word of mouth and that was of things more large seruing for the interpretation of that law written and for this latter sake say they was it that he staied 40. daies in the mount Sinai for else in one houre he might haue receiued the tables in which the law was written and although they themselues were at leasure to number the lawes written by Moses and gaue in the number of the affirmatiue to be 248. so many as there are members in a mans bodie and the negatiue 365. so many as there be daies in a yeare to betoken that the Lord requireth the through obseruation of them with all the strength and that all their daies which numbers added together were burthens sufficient for many euen to read ouer yet laid they innumerable and more intollerable traditionarie precepts on the people which they say Moses receiued by word of mouth from God and left them to Ioshuah who deliuered them to the seauentie elders they to the former Prophets these to the latter from them to the great Synagogue from whom they were preserued to the wise men returning from the Babylonish captiuitie and so from generation to generation euen to this day to write these explications say they is forbidden by God abusing that text Prou. 4.21 but they are kept in the heart of some wise men at this day Of these the Apostle would haue the Cretians to beware and giue no more heede to them then to the former Which turne away from the truth By truth is meant truth diuine fetched out of the word of God so called 1. because it is absolute without error 2. it is most eminent called before truth according to godlines to be turned from which is to be turned from all godlines In the word Turne away is a metaphor the speach beeing borrowed from those who turne away their bodies from the things they dislike and here translated to the mind to signifie an inward loathing and dislike of the truth which is the dangerous effect 〈◊〉 attending to fables and commandements of men Doctr. 1. Whosoeuer would keepe themselues sound in the faith and not be turned from the truth must shut their eares and giue no hee◠to fables and fancies of men which haue not footing and warrant in th◠pure word of God 1. Because these are things which hurt and corrup◠the soule 1. Tim. 6.20 Avoide profane and vaine bablings which whil◠some professe they haue erred concerning the faith Againe they encreas◠vngodlinesse 2. Tim. 2.16 and more plainly 2. Tim. 4.4 men giuen vnto fables turne their eares from the truth The Physitians reduce all the causes of health or disease soundnes or sickenes from the good or euil temperature of either the matter of which we subsist or the nourishment whereby we are preserued Now the
himselfe with sackcloath all his life fast fortie daies if he can or rather neuer eate meate neuer touch mony neuer marrie wife he shall neuer find the kingdome of God in these beeing things which God neuer required at his hands and yet these precepts of mans braine are the rules of all his religion But yet here is a goodly shew of wisedome what is it not profitable to abstaine from flesh euery fryday and all lent that by the one the flesh may be tamed and by the other our Lords sufferings remembred and must not the Minister who is to deliuer the blessed bodie of the Lord be vnlike other men yea farre more holy then they and therefore must not he liue single at home and be seene in hallowed garments abroad But where is the word of the Lord to free these from beeing fables The Lord looketh not to what we are bent or can pretend for our owne deuises but requireth that his will should be our rule Oh that we could acknowledge the truth in accounting our deliuerance from this Popish Egypt and Romish blindnes the next blessing of God to the gift of his Sonne seeing in the body of their religion there can be no soundnes of faith if any faith at all the best of it beeing a disease and rotennes if we may not more truly say it hath a name to liue but indeed is starke dead Doctr. 2. It is a grieuous sinne and iudgement to be turned away from the truth and yet this is the fearefull fruit of humane deuises For the Apostle would here note a iudgement of God vpon such persons as were addicted vnto fables and humane precepts the which iudgement is a wofull and heauie stroake of Gods wrath whether a man estrange himselfe from it before or after he haue receiued it much more For what a plague is it for a man to hate the truth and in it God the author of it who is truth it selfe the light of comfort and direction of it as also the happie fruit of it which is saluation seeing all they are damned that rereceiue not the loue of the truth whereby they might be saued What a wofull delusion were it that a condemned person for high treason going to execution should refuse a pardon offered nay be so farre from accepting it as that he abhorres to heare of it will not turne his eies to behold it yea treadeth it vnder his feete and yet such a spirituall frenzie possesseth all such as turne away from the word of truth and when God calleth them runne another away For seeing if the Sonne set vs not free Ioh. 8.32 we remaine in bondage vnder sinne and damnation and are euery day drawing to execution in the meane time as condemned persons beeing reserued in bolts and chaines till the time of execution Now in these bands of death the Prince of peace our Lord Iesus offreth a gratious pardon the partie offended seeketh to the delinquent entreateth and wooeth him to accept of a pardon procured by his own blood and sealed by his death Now wretched men cannot abide neither the message nor the messengers but in contempt tread vnder their feet that blood wherewith they should be sanctified and scorne the Princes clemency shall not the very consciences of these men in the Lords iudgement accuse themselues as worthy of ten thousand deaths yes surely and shall iustifie the Lords righteousnes when he shall bring vpon them that great condemnation of a great part of the world who the light being come and shining on their faces yet loued darknes rather then light But much more miserable is it after the embracing and knowledge of the truth to turne away from it a great witcherie it is to beginne in the spirit and end in the flesh an vnworthy man is he of Gods kingdome that setting his hand to the plow looketh backe after washing to returne to the filthines of the world and to waxe weary of weldoing is farre worse then neuer to haue known to do well this is properly called a reuolt when men depart from the gratious calling of Christ the relaps we say is farre more dangerous then the first disease and the end of the Apostate is farre worse then his beginning the deuil that hath bin once cast out and entertained againe bringeth seauen spirits worse then himselfe so as better were it for a man neuer to haue knowne the way of truth then after the knowledge of it to depart from the holy commandement Vse If men were perswaded of the greatnes of this sinne it could not be they could be so indifferent in such a maine matter so nearely concerning their finall and euerlasting estate of whom many receiue not the truth at all others turne away and fall from their first loue after they haue once receiued it Did euer the world abound as at this day with Worldlings Libertines Atheists Newters and Epicures and was yet the truth euer more glorious and shining then at this day Was there euer such coldnes loosenes deadnes heauines drowsines and earthlines in professors and if that added to the equitie of Pauls reproofe of the Galatians reuolt that Christ was described plainely and crucified before their eyes Gal. 3.1 may it not much more gall vs among whom notwithstanding the cleare euidence and brightnes of the truth it is yet refused of the most and slenderly entertained of the best The which what argueth it either in one or other but that the former would herein hold their wonte which hath beene generally to change and turne their religion with the times as though the truth to saluation were not the same but variable and alterable as the times are and that the latter haue in no small measure turned themselues from that truth in the which they haue formerly found much more sweetnes then now they do that delusion hath possessed both the one in whole the other in great part Obiect But it is not thus with vs we come to heare the truth and loue it and hope to hold it vnto the end Ans. Yet this detracteth not from that truth laid downe For 1. how many will not grant the Gospel their presence their bodies their eares no man will gainsay but that these are turned away or if any should the pitifull ignorance and the fruits of it would conuince it 2. How many be there which heare and yet in their iudgements intertaine not the truth and these are thus farre worse then the Iewes themselues who could acknowledge that Christ taught the way of God truly Men will not beleeue that the way to heauen is so straite as we out of the word of God describe it nor that God is so rigorously iust as to cast away those that meane well nor so straite laced as to exact the forfeyt of euery offence neither that can be the truth to saluation which so few embrace and so many contemne what doe none know or go the way to
so good it is impured not beeing vsed or done in faith and good consciâ—nce A good or indifferent thing vsed or done is spoiled and corrupted in the manner of vsing or doing three waies 1. when it is vsed or done in way of superstition 2. of profanenesse 3. of scandall 1. Of superstition when any creature is offred vnto Idols or vsed or not vsed with opinion of holines merit or worship of God Thus the Heathen were accustomed before they eate or drunke to offer some part thereof to their gods which was another cause why Daniel craued that he might not be defiled with that meate as is well gathered out of cap. 5.4 and from such meate the Apostle wisheth all Christians to abstaine 1. Cor. 8.10 Hither are to be referred all Popish separations of daies and meats and their consecrations of water salt crosses palmes to driue away deuils all their vowes also pilgrimages orders single life wilfull pouertie watchings fastings whippings in all which they place opinion of holines and merit adde hereunto all superstitious rellikes and monuments which wheresoeuer are filthy and polluted 2. Of profanenesse when any creature or action is vsed or done out of that due manner measure or end which the Lord hath appointed vnto it as all vse of holy things by way of charming or enchantment especially good words and those out of Scriptures to spells and sorcerie the intemperate vse of indifferent things to surfetting drunkennesse pride and excesse in a word when any thing is done or vsed the carriage and end of which is not Gods glorie and mans good 3. Of scandall either to our selues or others Our selues when we vse any creature or performe any action with a doubtfull conscience that is whereof either the word hath not or we out of it haue no warrant in which caâ—e tender consciences must be tendred rather then be racked by authoritie for be the things in themselues neuer so lawfull be they neuer so generally entertained in the iudgement and practise of others they are vtterly vnlawfull to me without such information Others if they be scandalized they are either within the Church or without and they both in things either 1. euill or 2. indifferent hauing on them a shewe of euill For necessarie things enioyned by the word there can bee no scandall giuen as preaching hearing praying these and such must bee done though all the world take offence at them Thus Paul preached Christ a stumbling blocke and scandall to Iewe and Gentile and Daniel prayeth to his God although the king and all the countrie raged against him This offence is Pharisaicall taken but not giuen Now for scandall giuen â— in things euill is when a man by word deede or doctrine disagreeable to the lawe of God becommeth a stumbling blocke and cause of offence 1. To the wicked whome they make worse in their euil more obdurate and further off from repentance 2. To the good whether stronger both grieuing them and bringing reproach vpon them or weaker who are not onely discouraged from their good beginnings but forced often to participate in that sinne whereof they haue a president in an other Wo to that man by whom such offences as these shall come In this kind was Peter an offence to Christ whom therefore he calleth Satan and commandeth him to come behinde him 2. In things indifferent scandall is giuen when vnseasonably and out of the rule of charitie they are vsed in which case the Apostle acknowledgeth things lawfull inexpedient and professeth that he will neuer eate flesh before he will offend his brother that is his weake brother he that is not taught not he that will not be taught he that is ignorant not malitious and is scandalized for that he knowes not the truth and not that he hateth it must be here respected with the offence of whome if the most indifferent things be vsed it is the violating of the lawe of charitie and a reiection of the faith of Christ. Now to remooue all this impuritie we must haue a proportionall puritie purchased by Iesus Christ. By whom 1. in regard of our persons being beleeuers we partake with all his righteousnesse and puritie and so are againe entitled to our first right in the creatures 2. In regard of the things themselues our libertie is procured from the bondage and heauie yoke both of the lawe morall and ceremoniall by whose appearance death and resurrection are obtained 1. â— deliuerance from all euill of sinne and punishment within and without vs. 2. restitution to all the good yea a further good then that was from which we fell 3. freedome from all ceremoniall pollution and libertie in all those creatures which by ceremonie was vncleane 3. In regard of our right vse he hath giuen vs precepts and commandements in things necessarie and rules of direction in things indifferent Now from this second point we may note sundrie worthie lessons which I will onely propound and not stand vpon them because I will hasten to the third and principall point of all 1. Seeing all things were pure in their creation we may herein as in a glasse behold the puritie of God in all his creatures admiring that goodnesse of his which bewraied it selfe euen in the meanest of them yea prouoking our selues to loue reuerence and feare before him the image of whose goodnesse shineth out not onely in angels and men but euen in the silly worme and flie yea in the liueles creatures themselues And further hence we may gather our owne dutie towards the creatures namely 1. reuerently meditate and speake of them 2. purely to vse them 3. mercifully to deale with them all which we shall the easier doe if we can spie out some part of Gods image in them 2. Consider our miserie and the wofull fruit of our sinne which hath debarred vs from all comfort in heauen and earth from God or any of his creatures sinne hath wrapped vs vnder condemnation hath set God and his creatures as hosts and armies against vs hath made nothing ours but hell and damnation so as if we meete with any euill from any of the creatures through the venome poison or noysomnes of the particular nature of it or by any other accident we are not so much to condemne the creature but our owne sinnes for they were either not so made or had not beene hurtfull at all to man but by his owne sinne the poison of which hath poisoned their natures so that by them mans sinne is either iustly punished or himselfe righteously exercised Now then seeing our owne sinne hath subiected the creatures of God otherwise so comfortable and sweete helpes vnto our liues vnto such vanitie we haue great cause to abhorre our sinnes for euer yea and our selues for them rather then drinke in iniquitie as the fish doth water The sweetest sinnes would carrie a bitter tang if we would but remember what sweete comfort of the creatures we haue forfeited
all this for vs saith Dauid If all these things then be the Lords shal we feloniously take another mans things without his leaue shall he create all these things to giue vs and shall we be so vnmannerly yea and profane as neuer to thanke him Did Dauid so no surely but this consideration that God had giuen man dominion ouer and interest in all creatures as sheepe oxen beasts foules fishes c. made him breake out into an exclamation full of admiration O Lord how excellent is thy name in all the world and this he beginneth withall and endeth withall to shew vs that both before and after we haue tasted the sweetenes of the creatures we ought to testifie our sweete tast of God himselfe in them Thou wouldest not take a meales meate of a meane man thy neighbour but with many thankes and some requitall and darest thou take all thy meales from God and neuer scarse so much as acknowledge thy selfe a receiuer 2. Paul commandeth vs 1. Thess. 15.19 In all things giue thanks and addeth this reason for this is the will of God doth not he then against the will of God that vseth his creatures without thanksgiuing nay consider the place a little further Christians are there enioyned to be thankfull to God in their miseries persecutions wants imprisonments in all straights yea in death it selfe and should not such as professe themselues Christians expresse much more their thankefulnesse to God for their riches health prosperitie pleasures comforts and abundance of all things which if they shall not doe the heathen themselues which haue no part in Christ shall rise vp in iudgement against them who can and haue beene exceeding thankfull for worldly prosperitie and it is likely they would haue beene much more if they had knowne any better portion Nay the verie bruit beasts shall condemne such bruitish men for shall the Lyons seeke their meate of God shall the rauens call vpon him for their foode shall the eies of all things looke vp vnto God to receiue their meate from his hand and shall not all things condemne men vnto whom only the Lord hath framed eies that can turne themselues vpward towards him and yet are seldome or neuer lifted vp in testimonie of their dependance vpon him 3. Who can heare the Apostle affirming that euery creature of God is good but so as it be first sanctifyed by the word and prayer that cannot conclude against himselfe and say surely if I doe not pray for a blessing and praise God for this creature set before me I am not to vse it vnlesse I would both pollute it and my selfe in it for till I pray it is not sanctified it is vnholy to me Obiect But God forbid that we should not thanke God for euery thing but if we doe it in generall or in our hearts is not this enough I answer no for the former our Sauiour resolueth in the praier not teaching vs to pray in grosse for all good things but specially for bread and not for bread for all our liues but for the day and euerie day we must pray and consequently euerie day giue thankes euen for bread in particular how meanely many one thinketh of it And for the latter we haue the contrarie practise in the Church both of the olde and newe Testament The poore maids of Ramah Zophim could tell Saul that the people would eate no meate till Samuell the Prophet was come and blessed the sacrifice which was no mentall but a blessing of the meate by word of mouth nay Christ in his family though he was the heire of all things neuer are meate but first gaue thankes yea he had a forme of grace and thanksgiuing which was verie well knowne to the disciples Luk. 24.35 Paul in the shippe would not eate bread but first gaue thankes in the presence of them all and how iust a thing is it that that mouth which openeth it selfe to the receiuing of the creatures should open it selfe in the praise of the giuer which who so neglecteth besides that he sinneth against a speciall commandement Deut. 8.10 when thou hast eaten and filled thy selfe thou shalt blesse the Lord thy God he doth as a man who sitteth downe and taketh his dinner in an inne and goeth away without paying the inholder his due which euerie one will say is a shamefull part And as there be many who so grossely forget God and themselues so those faile also that formally blesse their tables because it is a fashion and they must doe it at least by one of their boyes and then the table is formally blessed when as prayer and praise for other daily comforts as necessarie are neglected as for conueniencie of dwelling and habition garments rest and safetie health comforts of the calling recreations c. for iâ— men did conscionably and in right apprehension of Gods goodnesse blesse their meat the same conscience would continually prouoke them to the like dutie for the like mercies Now more particularly I will shewe in the seuerall kinds of things indifferent the common failings of men against the three former rules and because the particulars are so many as if I should prosecute them all I should drawe this treatise beyond a iust extent I will therefore onely speake of fowre which are of most ordinarie vse 1. Of meates and drinkes 2. garments and apparell 3. riches and wealth 4. sportes and recreations For the first 1. Those offend against the rule of faith in meat drink who eate not their owne bread lawfully gotten by Gods blessing vpon a lawfull calling as all gamesters feeding themselues by other mens losses all vsurers who eate vp other mens strength and sweate all vniust persons who eate the bread of deceit all idle lustie and wandring beggars who ought not to eate none of these haue right to a morsell of bread gotten by such meanes and yet it is to be feared that many amongst vs would looke but with leane faces if they should eate no more then they well came by many a staâ—uen face would convince many a one of much stollen bread Secondly those eate not in loue who eate and drinke without regard of the godly poore especially neere them such the Prophet speaketh of who drunke their wine in bowles and annointed themselues but cared not for the afflictions of Ioseph Thus many a Diues fareth deliciously euery day but poore Lazarus cannot be befriended with the crummes We haue an other rule Nehem. 8.10 Goe eate the fatte and drinke the sweete and send part to them for whome none is prepared Thirdly They faile against the rule of sobrietie 1. Who watch not ouer their hearts but in eating and drinking make themselues heauie and vnfit to all good duties both spirituall the outward duties of their callings 2. That watch not ouer their affections but set them on meat and drinke putting themselues vnder the power of these but keepe not
be as carefull to maintaine them for otherwise we loose most pretious things purchased with the pretious blood of the Sonne of God the commandement is to stand fast in the libertie in which Christ hath set vs free we must suffer no cauiller to infringe our charter nor bind vs where Christ hath loosed vs. If the Lord haue pronounced all things that is indifferent pure free to the pure beleeuer let a Popish spirit come boast of his vowe of voluntarie pouertie of single life of abstinence from flesh c. we haue learned otherwise from this Scripture that not onely all estates bondage or libertie riches or pouertie marriage or single life are alike vnto God but also that all creatures are sanctified to the sanctified receiuer and consequently that all their vowes besides that they are out of the power of him that voweth doe nothing else but reuoke and abolish Christian libertie And lastly we are to testifie our thankefulnes for such liberties purchased especially by abhorring the wickednesse of Poperie which bringeth vpon men a more detestable bondage then that of Egypt 1. by binding them to seeke for righteousnes and iustification before God by the workes of the lawe 2. by imposâ—â—â— a masse of traditionarie precepts and commandements of men 〈◊〉 by 1. they steale away this dearely purchased libertie 2. hold the Church vnder rudiments now after that faith is come 3. robbe Christ of his honour by lessening his benefits and darkening his grace 4. set themselues in the roome of Christ in making lawes to bind the conscience vpon paine of damnation although God is the Lord of it Thus much of the former branch of this 15. verse But vnto them that are defiled and vnbeleeuing is nothing pure but euen their mindes and consciences are defiled This opposition sheweth the truth of the exposition of the former words for as by the pure were meant the regenerate and beleeuers so by the impure person the Apostle affirmeth that he meaneth the vnregenerate and vnbeleeuer who wanting faith whereby he might partake with Christ and all his benefits whose righteousnesse and innocencie is the onely lauer of the Church by which also he might haue his heart within him purified in part and his outward conuersation cleansed from dead workes wherein he walketh he is no better then a leper in Gods eyes ouerspread with naturall corruption and outwardly spotted and speckled like the leopard and in regard of the whole man like a blackeamoore who cannot change his hewe for such an impuritie is here asctibed to the vnbeleeuer as not onely outwardly runneth vpon him but such a one as hath taken and corrupted both the inferiour and the most supreame and excellent faculties of his soule euen his minde and his conscience By the minde is meant the whole vnderstanding part of the soule which beeing the eie of the soule carrieth with it reason iudgement and election The pollution of which is to be taken vp with darkenes and blindnes 1. Cor. 2.14 to be filled with vanitie Eph. 4.17 with fleshlinesse Colos. 2.18 in so much as all the naturall wisedome of man is fleshlie and deuillish By conscience is meant that facultie of the soule which by applying particular things iudged of and done doth determine them either with or against them which depending vpon the former must necessarily be ledde into the errors of it no otherwise then one blind man is ledde by an other into a ditch The pollution of it is when it is either idle or ill occupied the former when it is sleepie sensles or feared doing nothing at all neither accusing nor excusing the latter when it doth both these but neither of them as it ought but accuseth where it should excuse and excuse where it ought to accuse Now both these being thus polluted let the vnbeleeuer turne himselfe to any thing in generall without himselfe as all things in generall fall vnder the vnderstanding or turne him to any particular thought word action concerning himselfe which onely the conscience hath to doe with in all these he is polluted so as nothing to him can be pure So as we must here conceiue of an absolute impuritie ascribed to the vnbeleeuer which is the onely difference in the opposition for whereas puritie was in the former branch attributed to the beleeuer in some respect onely for 1. the best are encombred with originall sinne 2. but in part and not fully regenerate 3. ouertaken not seldome with actuall transgression which may and doth make them still crie out with Dauid Lord create a cleane heart within me This impuritie is absolutely and without any restraint ascribed to vnbeleeuers and vnconuerted men And in this branch also the Apostle bendeth himselfe against the error of the Iewish teachers who were verie strict and curious least they should be outwardly by this or that meate day garment or otherwise be defiled for he would haue them conceiue that he spake of no such thing neither were these the subiects wherein their impuritie did so much consist but in such a thing as stucke nearer them then any outward thing yea then their verie skinnes euen in vnbeleefe and consequently in such a power of sinne in their hearts as made all things though in their nature and institution neuer so good yet vnto them and in their vse no otherwise vncleane then a fustie vessell corrupteth the sweetest wines that can be powred into it And therefore would he haue these ceremonie-masters to turne their eyes into themselues and looke into their inside and then they shall see themselues bootelesly to employ al their paines in keeping themselues from outward pollution so long as they carrie that within them which defileth euery thing they meddle withall Whence wee learne sundrie instructions Doct. 1. We haue here a good argument of the diuinitie of Scripture in that it can and doth as God himselfe enter vpon and iudge the thoughts of men and of men themselues not as men from things without but from things within euen according to their cleannes or vncleanes before God From this argument the Apostle prooueth the same thing Hebr. 4.12 the word of God is liuely and mightie in operation and deuideth and cutteth a sunder the soule and spirit that is it worketh not only vpon the inferiour faculties which are lesse pure but vpon the purest and most supreame part of the soule called the spirit and the minde and by Paul the spirit of the minde for nothing is so secret in the soule but it lyeth vnder the stroke of the word which pearceth as farre as the eye of the author of it to whom all things are naked and open vers 13. No Anotomist can by cutting vp one part of the bodie after another so manifestly discouer to the eye the seuerall parts of man as doth the word and the spirit therein discouer and reprooue the most inward thoughts such a light carrieth with it as chaseth away the darknesse
of the soule letteth a simple man see the secrets of his heart laid open bringeth him to the sight of his sinne and to breake out into the acknowledgement and confession of the truth saying God is there indeed Now nothing but the word can tell a man his thoughts nothing else can pronounce sentence according to that which is in the heart and therefore cannot but come out from God whose only priuiledge it is to search the hearts which he hath made Vse 1. Let Ministers gird this sharp sword vpon their thigh and strike downe the high thoughts of men speaking rather to the conscience then to the eares of men for else the word which is spirituall and most directly worketh vpon the heart and spirit looseth in his hand the proper worke and powerfull vse of it This alone is that two edged sword in the mouth of Christ whereby he gets the victorie as Dauid said of Goliahs so more truely may we say of this there is no sword to this Philosophy Poetrie and profane things are too blunt to peirce the spirit too weake to conuert soules too dull to giue sinne and corruption deadly blowes or deaths wounds Whosoeuer would turne men from their wicked way and from the euill of their inuentions must stand in Gods counsell and declare his words to his people And the note of a true Leuite is to haue the law of truth vnder his lips Malac. 2.6 2. Labour in hearing the word to find it thus diuinely and powerfully working in thy heart finde thy soule stricken with the sence of death eternall find it the sacrificing knife to cut the throate of thy sinnes and lustfull affections find it to shake and astonish thy soule for this is the onely way for thee to finde rest in the day of trouble if it slay not thy sinnes it slayeth thy selfe insensibly for it neuer returneth in vaine 3. Be patient to suffer thy hypocrisie vncleannes yea thy most close and inward sinnes to be discouered in the Ministery and when thou seest this light of the Lord searching out all the bowells of thy bellie say of it surely God is in it for although I find not this presence by thunder lightning earthquake as in the mount yet by a still voice the Lord commeth and speaketh to my soule no voice but his can cast downe such strong holds as I see shaken within mee none but he can bind my conscience none but he can summon my thoughts none else but he that made it can worke my flintie heart like waxe The woman at the well conceiued nothing aboue ordinarie of Christ till he came neere her and told her of her secret vncleane course then could she acknowledge him a Prophet then could she aske her neighbours Is not he the Messias that hath told mee all that euer I did euen so is it not the Lord Iesus that in his word telleth thee of all thy waies come thy selfe call thy neighbours with thee to learne where such instruction is to be had When Christ told Nathaniel that he saw him vnder the figge tree where he thought he had not then could he say surely thou art the sonne of God the King of Israel euen so when thou findest the word discouering that in thee which thou thoughtest was hid from euery eye thou maist say truely this is the word of the Sonne of God herein it resembleth him it findeth me out of my figge leaues and calleth mee out of my bushes where I had hid my selfe Thou maist be bold to affirme surely he is a Prophet of the God of Israel that can discouer the secrets of the King of Syria and the words which he speaketh in his priuie chamber and as truely this is a man of God that can tell me the thoughts and counsells which I take in the most priuie chamber of my soule yea in the secret and most retyred closet of my heart Many not acquainted with this lesson storme and rage at the word when it pricketh them and thinke that the Preacher is informed and beginne to suspect some intelligencers the truth is we haue an intellengencer euen a spirit which goeth after Gehezi and stayeth by Ananias and Saphirah till their most secret conveyances be discouered and reuenged to whom day and darknes are alike and for such let them in time beware to spurne against preuailing truth least one day teach them to their cost what it is to despise such a word as this is 4. Iudge of thy selfe and actions as this word doth that is not according to thy shew in the world but according to thy purenes or vncleannes before God to whom a poore man in his vprightnesse is better then a froward person be he neuer so rich yea a poore wise child more accepted then an old foolish King This is the truest touchstone whence thou maist iudge certenly of thy estate and not be deceiued If this word reprooue or approoue any of thy waies or thy whole course thou maist safely pronounce of it Lord if I be deceiued in this thou and thy word hath deceiued me and if by thy word I erre I erre willingly for I know that this is according to Gods iudgement and that is according to truth Rom. 2.2 Doctr. 2. We learne further what is the estate of a man vnregenerate whom the Apostle setteth out thus 1. He is one that is vncleane 2. an vnbeleeuer 3. one to whom nothing is pure 4. his minde 5. his conscience is polluted in all which respects he is a most odious person in whom is nothing but filthinesse of flesh and spirit the which thâ— pure eyes of the Lord cannot abide All which will more easily appeare if we consider that by our fall we were not only depriued of that grace and goodnes which was set in our nature but there succeeded a foule and monstrous prauitie and euill opposed directly to the former good and that through the whole frame of the soule The minde which as a pure eye was able strongly to behold the brightnesse of God and the things of God is now not only destitute of that light of vnderstanding and reason but is couered and vailed with a black darknes of ignorance that the light of the glorious Gospel of Christ which is the image of God though in it selfe neuer so cleare yet cannot shine out vnto them The will which was most conformable to Gods will is not only spoiled and robbed of the rectitude and freedome it had to good but is become rebellious and resisting the will of God Matth. 23.37 how often would I haue gathered thee but thou wouldest not Ioh. 5.40 yee will not come vnto mee that yee may liue yea and is a seruant of sinne Rom. 7.14 the inferiour parts called the flesh are not onely spoiled of that conformitie which all the affections and appetite had with the law but resist with hostillitie and enmitie against God yea and cannot
it and the sunne rising it presently vanisheth away If they cleaue to the Church for a while they do not with full purpose of heart cleaue vnto the Lord. If they abstaine from euill it is more in regard of man then of God or their care is but to cut off the wash boughs of sin but they leaue the bole stumpe standing to stoppe the courses of more shamefull and grosse sinnes but not to damme vp the fountaine If they doe any good they are drawne to it not for the loue of God directly but for some wordly respect and the ende is rather feare fauour praise of men then the glorie of God as Ananias If they humble themselues before God it is for corne and oyle If they howle vpon the beds of their sorrowes it is for their sickenes and not for their sinne affecting deliuerance but not repentance If they worship yet wish they there were no God to worshippe as Herod pretended to worship Christ but intended to kill him If they thrust themselues into the companie of good men it is not to better themselues but to credit their actions they can desire them to pray for them as Pharaoh Simon Magus but cannot pray for themselues If they professe religion it is not for religions sake but some other thing accompanying it Ephraim is as an heifer that delighteth to thresh because treading out the corne the oxe must not be musled but eate at his pleasure but could not away with plowing the yoke was too heauie and the commoditie too light so some outward commoditie prouoketh the hypocrite to professe religion but he cannot abide to plowe vp his heart Iudas will carrie Christs bagge till he can gaine more by him Thus turne the hypocrite any way he will be found swan-like which of all foules hath the whitest feathers but the blackest flesh vnder them except wee shall fitlier compare them with Christ to the foxe who hath this qualitie that his skinne is better then his flesh a shewe he hath of godlines but wanteth the power he hath a name that he liueth but is indeede dead seeing the whole life of religion consisteth in inward renouation of heart and sanctimonie of life both which is wanting vnto him whose sinne lyeth vnder a cloake and liueth in his soule as in a closet from which the hypocrite will not be parted 3. The third note or character is in a further degree of the sinne in that they are said rebellious to Gods commandement and disobedient to the doctrine of God The word giueth vs to discouer two vices in these titular Christians 1. infidelitie 2. rebellion or in one word the want of the obedience of faith True it is they make a great shew of faith but the Apostle distinguisheth of faith one kind is fained another is vnfained the former may be ioyned with much knowledge much talke of pietie but neuer with a pure heart and good conscience as the latter Now this vnfained faith beeing the mother and mistresse of vnfained obedience and the onely roote whence this fruit can budde and blossome whosoeuer are destitute of the former cannot but be barren of the latter what are the fruits of vnbeleefe see Act. 17.5 2. Thess. 3.2 Heb. 3.12 And although hypocrites which taking on them the names of Christians make a great shew of holinesse in externall seruice in some ceremonies or wilworship that a man would meruaile that the Scripture should ascribe rebellion vnto them yet looking nearer vnto their seruice it will appeare no better For in all that obedience of theirs which they make such account of they depart from the word if not in whole yet in some part yea in such a part as maketh it rebellion which cannot properly be said of the imperfect obedience of Gods children whose best actions cannot abide the triall of the law for besides that the best of their obedience is wanting in that which the word requireth not beeing fruits of faith whereby only they become acceptable euen in doing that which God commandeth they become rebellious and that either by adding something of their owne as Iehu whose fact though commanded and much commended yet was such a rebellion as caused the Lord not many yeares after to visit all the blood of Iizreel vpon his house yea made the whole kingdome of Israel to cease Or else by detracting something from the word to which yet they seeme to giue absolute obedience as Saul who although he obeyed the word and made his boast of doing the commandement yet because he did not all the word is charged of rebellion 1. Sam. 15.13 This consideration meeteth with the excuses of such whited toomes who scorne to be called rebells because they heare the word and yeeld something vnto it they belong to God and will serue him so neere as he giueth them leaue but yet some lusts may not be left some sweet morsell shall be held vnder the tongue and they cannot endure such a continuall martyrdome as mortification is But those we see are not onely rebellious who stand out and openly belch out blasphemies against God and his word such as say we will not haue this man to rule ouer vs come let vs cast away his cords from vs the word of the Lord spoken by thee Ieremie we will not doe but those also who secretly in their course depart from the word with pretence of obedience such as take the word into their mouthes but hate to be reformed The fourth character of an hypocrite is yet in a further degree of the sinne and goeth neere the detection of him when after long custome in sinne and cracking his conscience checking him he becomes as a crazie pitcher which is vnfit to hold water so is he reprobate to euery good dutie now can he doe nothing but rush into sinne thick and threefold and dowse himselfe ouer head and eares in impietie And how can he be other for faith he neuer had any and if any zeale remaine it putteth him forward to sinne at least that which cannot please God his corrupt conscience hath so long accused him and borne him harmelesse in the outward ceremonie and formall worship that it is either brawnie and fencelesse and so workeles or if it set it selfe on worke it is still to make him more reprobate to good duties as wearie to heare the word ashamed to pray confounded and sometimes condemned in himselfe for his present waies and iustly for although he seemed sometimes to shine among the starres yet his present courses suite not with such practises as he had better neuer to haue bin acquainted with then euer to haue growen weary of Which alas we know to be the case not of a few who seeme to haue receiued the sentence which passed against the figge tree presenting Christ with leaues but not with fruite neuer more fruite growe on thee for how soone are they withered Nay more it is to be feared
powerfull more tender ouer his seruants reuenge their abuse both in a better seruice employed and in higher degree disgraced 2. Let euery one lay these notes to his owne heart and especially beware that his workes giue not the lie to his words and profession for which purpose let euery of vs be carefull to approoue our sinceritie to God our profession to men and both of them to our selues by yoking answerable practise to our profession not disioining the things which the Lord would haue coupled nor admitting discord and iarre in things whereof the one should be as the true exposition of the other Let vs then looke a little nearer the matter and see by the cleare sunshine of the word whether they onely be hypocrits who are only so reputed or whether our selues haue not the beames which were worth the casting out and not to range into all particulars let euery man search his owne heart in this one point whether whilest he professeth to know God he denie him not in his workes To helpe vs forward in this triall we must conceiue that improperly the Scripture applieth this name not to such as by infirmitie flip into it for the best actions of the best smell of it as Mr. Bradford confesseth of himselfe but to counterfeit and sembling professors who with Ieroboams wife professe themselues to be other then they are imitating and resembling stage players to whom properly the name belongeth To follow then the resemblance a litle 1. Doe we not see base fellowes plaie and act the Kings part and take on them as though they were so indeed for an howre or two and yet are glad to hang themselues vpon the sleeue of some noble or meaner man for protection euen so a number of Christians by profession in the sight of all men as vpon a stage seeme to be Kings ouer their lusts and commanders ouer their sinnefull affections whereas indeed they are but vessells and seruants to some one sinne or other Secondly as on the stage beggarly and meane fellowes beare themselues as nobles or rich states or act Midas or Craesus part whereas they are scarce able to paie for the roome they plaie in till they haue gathered it euen so many professors seeme to be rich in graces encreased with goods and stand need of nothing and yet indeed like the Angel of the Church of Laodicia are wretched miserable poore blind and naked Thirdly as on the stage cowardly fellowes take vp armes as though they were captaines of great valour and seeme to fight one with another and yet doe but dally euen so many professors seeme to be captaines and fight with much rusling against sin and vngodly courses yet indeed they are but in iest sinne need not feare to receiue a deaths wound from them it is safe inough in the house of a friend Fourthly as on the stage very varlots and shifters plaie the parts and sustaine for the time the persons and names of honest men euen so many professors seeme to be honest yea religious men but are indeed voluptuous giuen vp to the vncleane lusts of their hearts haunters of tauarnes or whorehouses and though they ioyne in publike to good exercises yet cold inough is their loue vnto them oh how tedious is one howre spent in Gods seruice in comparison of a whole day yea and put the night to it consumed in any one sinneful pastime or pleasure and though they seeme freindly to the freinds of religion entertaining them as Ioab did Amasa saluting them as brethren to their face yet their hearts are not with them but are deuising with one floute or other behind their backs to dismisse them and for the enemies of religion whom they would seeme to hate they are most freindly vnto them their hearts their hands their persons goe with them if they call them to be agents or abetters in any vngodly practises as wicked Ahab did good Iehoshaphat their answer is readie I am as thou art my people as thy people my horses as thy horses I and mine are yours to command in any such seruices of sinne But to leaue the resemblance and come to a more speciall application of this examination 1. There is neuer a one who professeth not that the eyes of God are pure beholding all things trying the hearts and raines we all professe that his waies are iust that he cannot abide to behold iniquitie neither can doe otherwise then punish sinne wheresoeuer he findeth it and yet in our practise we renounce all this profession for we can sinne in the darke as if the darknes and the day were not both alike vnto him if we can auoid mans eye we are cock-sure Nay we liue profanely in his sight and against his iustice we flatter our selues with promises of peace 2. We professe that God is our Father and therein acknowledge not onely his general prouidence ouer all things disposing nourishing and preseruing all liuing creatures but his particular prouidence towards our selues But yet indeed we denie him so to be for euery man spendeth out himselfe in shifting and shuffling for himselfe as if he had no father in heauen to care for him which is the practise of a meere worldling Others depend not on him for their maintenance but leane on the broken reed of their owne labour wit cunning diligence many moe vpon vnlawfull and indirect means of gaine by extortion vsurie deceite false waights and measures Others when the least iniurie is offered them murmur for the present and laie vp for time to come reuenge and mallice as though there were no God to order their matters or to commit vengeance vnto Thus God is professed a father but where is his honour Others will haue God their Father but cannot abide his children others professe they feare him as a Father but come to their deeds they feare man much more then God for let a man threaten especially hauing power they quake and crouch but let God threaten they bristle as if they would bid him battell 3. We professe that God is faithfull true of his word and his word the truth it selfe and yet hardly are we brought to beleeue God on his word or further then we see him his promises stay not our hearts but when we haue him in our hands his threatnings terrifie vs not but when we haue them in our eyes the Pastor may pipe but people follow no dance let such call backe what they haue said as hauing said too much except they would beleeue more 4. We professe in word that God is onely wise that his word is our wisedome and the onely rule of all his worship and our waies yet how many stand vpon old customes examples of men naturall reason humane lawes and those of restraint or tolleration in matters directly against the word and many haue better waies of their owne then any we can teach them And as we professe these things of God so we professe as much
hast betaken thee to another seruice then that of men and must carie thy ministerie as becommeth a sound teacher of the truth which is according to godlines Teaching vs that Doctr. No Christian Minister nor man must be so shaken at the vngodly courses of others in their ranke as that they either giue ouer or giue backe from their vprightnes in their duties for Titus although he might seeme to be cryed downe by the generall voice of false and pompous teachers yet must he not bee silent and though he might be troubled and opposed yet must he not be timorous or sluggish and though his doctrine were not receiued nor obeyed yet he must not bee wearie of tendring and teaching it yea be it that the world would rather applaud mockers and time seruers yet must not he discontentedly with Ionas turne another way but looke vnto his owne dutie in seruing God his Church and mens saluations let others stand or fall to their owne masters it is safe for euerie man so to lay his counters as that his Master may finde him doing yea well doing The like precept receiueth Timothie euill men and deceiuers waxe worse and worse deceiuing and beeing deceiued but continue thou and cap. 4.5 many shall turne away their â—ares and be giuen to fables but watch thou and what a good proficient Timothie was herein the same Apostle sheweth Philip. 2.20 for when all sought their owne yet then he as a sonne with the father serued with Paul in the Gospel 2. It is no slender commendation which a man shall receiue from the mouth of God if with the Minister of the Church of Peâ—gamus he shall beare the name and word of God euen there where â—â—tan hath his throne and then when Antipas that faithfull witnes was slaine 3. The Lord for this end permitteth many generall defections and corruptions not to this purpose that the godly should shrinke but to trie them whether if they see themselues alone with Elias and euen their liues sought also they will stand in their vprightnes whether when all Israel goe after the gods of their fathers they and their houses with Iosuah will serue the Lord and whether those that professe the Lord wll walke by rule or by example Vse 1. Let none that professeth Christ take offence at the differences of iudgement or practises amongst men in the world whether in the Ministers or other men The truth was neuer but one although there was euer difference in the preaching of it Some Prophets were smooth and sweet tongued some Apostles so stiling themselues were much in speech but not so much in power some Ministers must haue their portions here must haue pompe ease wealth and applause and this makes them marchants of the word and speake to their owne endes and drifts Others there are whose portion the Lord is vnto whom they would approoue their hearts and therefore in sinceritie and as of God in the sight of God they will speake The former may be many and mightily backed with the grace of great ones and perhaps but one Titus to withstand them all yet if there be but one Micah one Titus he must hold him to wholesome doctrine to Gods truth against 400. yea 4000. of them There is also as great difference in their sufferings the former if they should worthily suffer as euill doers they shall not want mediators and moderators the latter in suffering for well doing are in their iust defence like Paul who in his answering had no man to assist him but all forsooke him Here now is a triall which will cause 70. disciples to fall off from Christ at one clappe nay which may occasion the moouing of Christs question to the twelue to those who are sound Christians but shaking will yee also goe away But we must be wise of heart to enquire where the wholesome word is and whither else should we goe 2. In the differences of mens courses we must looke directly to the word which though it prescribe straight wayes to heauen and those beaten with the feete but of a fewe and those fewe by the most accounted singular and vnwise yet is it good to marke what God speaketh what if we be as signes and wonders yea as gazing stocks to men what if the wicked wonder and speake euill of vs because we runne not to the excesse of riot with them yet must we beware that we be not plucked away with the error of the wicked and fall from our owne stedfastnes Excellent is that exhortation Isai. 8.12 Say not a confederacie to all them to whome this people say a confederacie but sanctifie the Lord in your hearts and let his feare be your dread so in thy calling let all thy trade vse deceit and falshood in word and action but let them not be a rule for thee for thou must walke to heauen by other direction Wholesome doctrine 1. In regard of the matter 2. of the worke or effect the former when it is sound in it selfe Then is it so 1. when it propoundeth things necessarie to be beleeued or done 2. proportionall to the analogie of faith Rom. 12.6 3. agreeable both with other places and texts collated as also with the antecedents and consequents of the same place 4. when it wholly leadeth vnto Christ the law beeing a schoolemaster to him Gal. 3. and the Gospel teaching nothing else 1. Cor. 2.2 Secondly that is wholesome doctrine in regard of the worke or effect which maketh the soules of men sound and thriuing for it is a borrowed speach from the food or physicke of the bodie to the soule which is the word of God here called againe doctrine and elsewhere the food and bread of life and Ministers Pastors and feeders Now this doctrine worketh mens soules to soundnesse two wayes 1. by drawing vs out of our spirituall diseases not onely inward as of ignorance error hypocrisie c. but outward also as those maine sinnes reckoned vp 1. Tim. 1.9.10 and said to be contrarie to wholesome doctrine This it effecteth 1. by shewing the danger of our disease 2. by applying the remedie 2. by keeping vs in good plight and health not onely free from those former diseases but strong and fresh to the duties of pietie and righteousnesse euen as the bodie is kept sound without onset of diseases by wholesome nourishment Doctr. The scope of euery Minister in his teaching must be to feed the people of God with wholesome doctrine such as may bring the soules of men to health and soundnes For 1. if the common talke of Christians must be edifying ministring grace bring sweetnes to the soule and health to the bones if it be required of euery righteous man that his lips should feed many nay more if the law of grace must sit vnder the lips of euery vertuous woman much more must the Ministers whose office in peculiar bindeth him to be a Pastor or feeder
thriuing in grace that they haue wholesome meate Psal. 119.4 Behold I desire thy commandements quicken me in thy righteousnes for as in the bodie if meat when it is digested send not vertue whereby the operation of it appeareth in all the parts the bodie is diseased some obstruction or opilation hindreth the worke of it so is the soule obstructed with the itching eare couetous thoughts hardnesse of heart formall worship all which keepe the soule barren and emptie of grace yea leane and ill looking in the eyes of God Seeing therefore the Lord hath spread his table for vs and liberally furnished it with store of this wholesome foode let it appeare in our soules by our strength to labour in Christian duties to which we are called to ouercome the temptations vnto sinne to carrie the victorie in our strife against our owne lusts let it appeare in patient and cherefull bearing of affliction and in the thankfull entertainment of blessings especially of the best kind And thus by commending the Lords bountifull hospitallitie and liberall prouision in his house we shall adorne our profession and winne others to wish themselues entertained in the same seruice with vs. Now all these things shall be happily attained of teachers and hearers if they come to this busines thus qualified and affected First If they come as the elect of God whom he will teach 1. humbled in the sence of sinne past and of present corruption 2. acknowledging the errors of their iudgement and practise and 3. praying for the illumination of the one and the reformation of the other Secondly if both of them captiuate all humane wisedome to the obedience of Christ who is the scope of all the Scripture desiring to knowe and make knowne nothing but Christ and the merit of his sufferings Thirdly if both of them bring the loue of the Scriptures as which onely containe all sauing knowledge admiring Gods infinite wisedome power iustice and mercie shining out in them euen as when the people sawe Moses doe that which all the Magicians could not doe they with Pharaoh acknowledged that that was the finger of God this is a truth which prevaileth against all the deceits of vaine men as Moses rodde deuoured all the roddes of the Magicians Lastly if both of them teach and heare not onely to knowe or make knowne but with purpose to bring things deliuered into practise of which thing many are agreed if they could conclude of the time of their obedience as well as Dauid did Psal. 119.60 I made hast and delaied not to keepe thy commandements Vers. 2. That the elder men be sober honest discreete sound in the faith in loue and in patience Now the Apostle commeth to direct Titus how to apply his doctrine aptly to the seuerall sexes ages and conditions of men Whence in generall is to be obserued that Doctr. Euerie faithfull Minister must fit and apply his doctrine to the seuerall ages conditions and occasions of his people that euerie man and woman young and olde superiour and inferiour may knowe not only what is lawfull but what is most expedient and beseeming our age place and condition of life It is true that all vertues in generall are commanded as all vices in generall are forbidden to all persons of what sexe or estate soeuer yet there be some speciall vertues which are more shining ornaments in some age and condition then others as in young men staidnesse and discretion are speciall beauties but are not if wanting such blemishes in their yeares as in olde men because of their obseruation and experience So there be some speciall vices though all are to striue against all which are fouler spots and staines to some age then to other and some to which men and women are more subiect by reason of their age or sexe as youth to headines and rashnesse old age to teastinesse frowardnes couetousnesse c. women to curiositie loquacitie c. against all which the man of God must in speciall furnish and arme his people instantly striuing to roote out such noysome weedes as of their owne accord appeare out of the earthie hearts of men as also to plant the contrarie graces in their stead Examples of this practise we meete with all euerie where in the Epistles Paul in diuerse of his Epistles as to the Colossians but especially to the Ephesians describeth in particular the duties of wiues husbands children fathers seruants masters see chap. 5. â— â— Peter in the 2. and 3. chapters is as large in the distinct offices of subiects wiues husbands seruants And from this practise the Apostle Iohn dissenteth not 1. Ioh. 2.12 where he giueth his reasons why he writeth to fathers to babes to old men and to yong men Besides these examples are sundrie waightie reasons to enforce the doctrine As first the faithfulnesse of a wise steward herein appeareth namely in distributing to euerie one of his Masters family their owne portion of meat in due season Luk. 12.42 Secondly to this purpose is the word fitted to make euerie man readie and absolute to euerie good worke and thus the wisedome of God is made to shine to all eyes who can behold such a perfect rule of direction in faith and manners Thirdly well knewe our Apostle with other the men of God that generall doctrines though neuer so wholesome little preuaile are but cold and touch not men to the quicke without particular application to their seuerall necessities till Peter come to say you haue crucified the Lord of glorie we read of no pricking of their hearts Vse 1. This dutie requireth also a man of vnderstanding an Ezra a prompt scribe a learned tongue not any bare reader no nor euery preacher attaineth to this high point of wisedome not bosome sermons nor euery learned discourse reacheth vnto it If he must be a learned Physitian that must first finde out the disease and then apply a fit remedie to the same he must be much more learned then he and one acquainted with more rare secrets of simples that growe from heauen who can here minister to euerie soule according to the estate of it which is farre more hidde then that of the bodie as to the wearie soule a seasonable word and to the secure heart the iust weight of terror and threatening Besides who seeth not that this verie dutie requireth no flatterers no selfe-seekers no time seruers but men of courage bold through God to apply his word to all conditions of men high as well as lowe rich as poore not healing the hurt of great ones with sweete words nor respecting persons no more then the Lord himselfe doth whose word it is but binding euen kings in chains and nobles in fetters as Nathan did Dauid Thou art the man For if the word hath plainely described euerie mans dutie then the dispensers of it must faithfully deliuer out the same Secondly hearers must hence learne 1. to be subiect to the doctrine deliuered in the
ministerie be they old or young rich or poore one or other must yeeld obedience vnto it For seeing the Scripture is furnished to teach all men all their duties and the ministerie ordained by God to discouer the wisedome of God olde men must not disdaine to sit downe at Christs feete nor young men to learne how to redresse their waies nor the rich to become rich in God nor the poore to become poore in spirit nor the master to acknowledge a master in heauen nor the seruant to become the seruant of Christ. 2. To desire fit instruction in the ministerie and come to vs as the people Publicans soldiers to Iohn Master what shall we doe See Acts 2.37 and 16.30 3. To praie that we may deliuer fit doctrine Eph. 6.19 and for me that vtterance may be giuen to speake as I ought No man but would desire and call for a fit plaister or potion for his bodie but when we labour against mens particular sinnes directly and speake aptly to their consciences like vnrulie and inconsiderate patients they fret and storme if we come any thing neere the quicke of their galled consciences No man but in trouble of spirit or terrour of conscience would heare from vs words of comfort but there is a deale of proud flesh which would vnremooued for euer hinder their â—ound cure which when it is consumed we are readie to supple with words as soft as oyle but till then men must pray for wisedome to daunce to our pipe and as we must set our selues against the sinnes of all ages and callings so must they themselues against their owne sinnes 4. Whereas many thinke that those sinnes are least to be striuen against which are incident to the age or sexe and that we lay intollerable yokes on youth which must haue the swinge and for olde men because their age carrieth them to teastinesse and frowardnes therefore they may better be forborne these may hence see their error neither is this any other then to strengthen the hands of sinners and a giuing of scope to natural corruption If men indeede were so humbled as that they were readie to despaire because they cannot ouercome such corruptions then might we say that no temptation hath befallen them but such as goeth ouer the common nature but otherwise to plead for any libertie in excusing sinne is an hardening of the heart and a backe by as to repentance The elder men Doctr. Our Apostle exempteth not old men from beeing subiect to the doctrine of God because of their age but rather sendeth them first to schoole notwithstanding all that knowledge and experience which they might pretend 1. Ioh. 2.13 For Gods schoole is as well for olde as for young in which men are not onely to be initiated in the principles of religion but also to be lead forward vnto perfection of wisedome and seeing no man can attaine in this life vnto perfection therefore euerie man is still to presse forward and to waxe old daily learning something And there is great reason that as old men must first be instructed by Titus so they should be the first in learning their dutie Seeing First in regard of example for their presidence preuaileth much and would be a great inducement to the younger who neede all incouragements in the wayes of God which example not beeing generall giuen by our elder men besides that they entangle themselueâ— in the sinnes of the younger we cannot maruaile at the licentiousnes of our youth Secondly the honour of their age yea the ornament and crowne of their yeares is to be found in the wayes of righteousnesse that is in a life lead holily and iustly which two can neuer be found but in a heart submitted to the word of God the rule of both The want of this crowne maketh much olde age burdensome dishonourable and old men to liue euen vndesired because they are not onely euerie way vnprofitable but hurtfull and gracelesse not onely old stockes fruitlesse in their age but withered and keeping the ground barren also Thirdly whereas old men are delighted with relations of idle antiquities and things formerly passed as long as they can recall the holy Ghost recalleth them from such vnfruitfull spending their time and sheweth them that Christ and his doctrine both of them beeing from the beginning are most auncient and consequently the knowledge and remembrance of him is a matter best beseeming them to haue their senses and tongues exercised herein should bee the delight oâ— their age to be conuersant in the holy exercises which witnesse of him should be their chiefe busines as old Annah went not out of the Temple and olde Simeon waited there to see his saluation Fourthly their time by the course of nature cannot be long to fit themselues to heaven and therefore they had not neede slacke any opportunitie which might hast them thither they by reason of their time should see saluation nearer then when they first beleeued and imitating naturall motion in grace become more violent towards the center they ought to haue experience of the sweetenesse of the Lords yoke and shewe all chearefulnes in well doing while they abide in the flesh they should forecast to leaue a sweete sent behind them of a religious carriage toward God in all the duties of pietie and of a louing carriage towards all men Vse 1. This condemneth the frowardnesse of many of the elder sort who although they neuer learned to knowe Christ and the way of life when they were yong yet are neither afraid nor ashamed to say that they are now too olde to learne him the which speach bewraieth that as yet they neuer learned him aright as also that they are verie farre from saluation for whosoeuer is too olde to learne the meanes is too olde also to attaine the ende besides the extreame follie of such an vngodly profession for would the oldest man that can be sent on a iourney in a way both vnknowne to him and not easie to be found or held so sillily reason with himselfe I will right forward I neuer came this way before neither doe I knowe it but I will neuer aske of it for I am too olde now to learne it and yet thus madde are olde men in the matters of God and his kingdome Others would faine learne but not of young men this standeth not with their grauitie But howsoeuer maturitie of yeares is not to be neglected in a minister seeing that in the ordinarie course it carieth with it ripenes of iudgement yet Gods grace in youth must not be despised 1. Tim. 4.12 Let no man despise thy youth and who is commanded here to teach olde men but Titus a young man As for that place 2. Tim. 3.6 a minister must not be a young scholler it is not meant of one young in yeares but young in faith one lately conuerted to the Christian faith and as it were a tender and young plant in
and so to finish their welfare for euer Let them beare that speach in minde Care a while and euer safe Graue The word signifieth a seemely modest and gracious carriage opposed to all lightnesse vanitie or viciousnes in gesture speach apparrell countenance deeds or conuersation and is a generall vertue befitting euery age and euery vocation and condition of life and not appropriated to any one calling or condition more then other required in the Minister 1. Tim. 3.8 in his wife vers 11. and in euery priuate man 1. Tim. 2.1 But yet the older sort in all estates ought aboue other to carrie a constant comlines and graue authoritie yea a fatherly kind of reuerent behauiour that the grauitie of their manners may be sutable to the grauitie of their yeares yea and may adorne their age beeing as farre from the lightnesse of youth in their whole conuersation as they haue passed it in the number of their daies Reasons hereof are 1. God hath honoured them and put dignitie vpon them by reason of their yeares giuing them in the fifth commandement the name and honour of fathers for the loue and reuerence which by their graue and worthy carriage is due to them from their inferiours and Leuit. 19.32 Thou shalt rise vp before the hoarehead and honour the person of the old man Now seeing God hath bound the younger to honour the older he hath also bound the older to maintaine their honour and reuerence by a reuerent and Christian conuersation for honour is vnseemely for a foole Prov. 26.1 2. They are to instruct and admonish others of their dutie and of their faylings and thus ought to become eyes to the blinde and feete to the lame and the younger sort are to heare and waite holding their tongue at their counsell Now let the aduise admonition or counsell be neuer so iust wholsome experienced yet it cannot chuse but loose all the authoritie and credit of it if the conuersation of a man be vaine light youthfull or any way vnseemely so as they who faile from this precept disable themselues from performance of so necessarie a dutie 3. Too common a thing it is in our corruption to lessen in our hearts the due reckoning and estimation of the aged who haue passed their prime and as we falsely say their best daies the prouerb is true we adore the sunne rising but contemne it setting Hence Salomon obserued as we also may behold all the liuing with the second child that is the Prince apparant which was to raigne after his fathers decease or in great families the heires and yong masters who are duly obserued and flattered by all the seruants Now if the older sort would prouide against the contempt of that age it must be by such a seemely grauitie as may dash lightnes euen with the presence so did Iob 29.8 The young men saw me and hid themselues the aged arose and stood vp The which consideration as it teacheth how to reteine the honour and crowne of age so also when men faile of that due regard their yeares seeme to call for that they are not as most old men do to laie all the blame vpon the insolencie of youth as not trained to better manners but to examine how their owne footesteps haue beene directed and whether they haue not let fall the crown of their age which is the grace and grauitie of it and in a word wherein and how farre they haue failed The Heathen could say that the way to Honours Temple laie by Vertues house and it is iust with the Lord that with the vile should be reproach so as the base often rise vp against the honourable and children can scorne the aged in whose words behauiours and actions any vnseemely lightnesse hath bewrayed and discouered it selfe Discreete or moderate The vertue was formerly required in the Minister cap. 1.7 and after in women cap. 2.4 and in young men vers 6. which word because it principally intendeth a moderation of all fleshly concupiscences and desires as also extendeth it selfe to all the parts of the life requiring that all the affections speaches and actions be caried leuell not according to the strength of will or passion but according to the rule of prudence both in forbearing that which is euill and vnseemely as also in chusing and practising that which is good and decent therefore the older sort especially should become singular patterns examples of moderation both in the subduing and extinguishing all rebellious motions affections pastimes and perturbations as also in preseruing in them a wise and vigilant care that their mindes may be kept in such temper as becommeth sobrietie and Christianitie and these not of ordinarie men but such as may bewtifie this age which euen of it selfe is in part disposed hereunto as that holy man obserued among the ancient is wisedome and in the length of daies is vnderstanding Reas. 1. Vnchast desires are foule spottes in euerie age but in olde age most of all How monstrous were it for olde men to watch the twilight to haue eyes full of adulterie to haue their mouthes filled with foule and rotten communication to be drunke with wine vnto excesse how exceeding odious were these things in them aboue younger persons who if they should fall into such misdemeanours some more excuses might be pretended for they might be forced by headstrength of passion and perturbation but these seeme rather to force themselues and sinne of election as such who willingly leaue not such sinnes as haue almost left them nay who rather strengthen their mindes to such lusts as to which their bodies are broken and decaied and thrust themselues vnder the power of such lewde Masters from whome a man would haue thought they should long before haue parted as free men 2. Olde age is an age which ought to be dedicated to the minde meditation counsel ought to be taken vp with more seemely delights and desires euen such as are spirituall and heauenly ought to watch against such lusts as presse downe that the aged man may serue the Lord with more libertie and cherefulnes and intend the straightning of all reckonings between God and them and so the finishing vp of their saluation with feare and trembling for if euerie Christian ought to haue his conuersation in heauen much more such as haue one foote in the graue and hasten vnto the earth Vse This precept iustly reprehendeth many of our elder sort whose bones seeme still to possesse the sinnes of their youth as if they were minded not to lay downe their lusts but in the same graue where themselues meane to lie without all care of beautifying their gray haires with this grace of discreete moderation but in all their words and behauiours remaine as vaine light foolish without sauour of grace as euer they were in their warmest blood that euen as all the dregges are setled in the bottome of a vessell so their courses are filled with
is patient and endureth all things 1. Cor. 13. 3. Euery Christian must after a speciall manner resemble God herein who is a God of patience yea patience it selfe 4. Euery Christian must not onely possesse his soule by it but by faith and patience inherit all the promises of God vpholding himselfe in his expectation as the net is vpheld by the corke from sinking But it is here especially commended to the practise of old men for sundrie reasons 1. Because they of themselues are inclined to frowardnes waywardnes and are hard to please and beeing compassed with so many infirmities as they be the age it selfe beeing a continuall disease were they not supported by Christian patience they might easily fall from their ground giue place to the grudgings of murmuring against God impatience of their weake and wearie condition and so staine their profession and make their liues more burthensome to themselues and others then they need and therefore they are forewarned that when their bodies grow impotent their minds must not be suffered to grow impatient but by the strength of this grace to represse such impotencie 2. Because beeing thus incident to many weaknesses whereby they might disparage their age and profession they must put on patience to heare Christian aduise admonition and reprehension and not as the maner of old men is to storme and be enraged when they are put in mind of their weaknesses 3. Because that age seeing it selfe broken and crazie is very willing to enioy peace and quiet and consequently for most part readie inough to decline the crosse and persecution for the profession which indeed is the glorious armes of a Christian it was therefore a very seasonable exhortation especially in those troublesome times to old professors and auncient beleeuers to prouide themselues of patience that so they might not shrinke away in time of triall to the preiudice of the profession of Christ. 4. Because they by reason of their longer exercise and experience which is presumed in their age should be well seene and practised in this grace so as in their own troubles they should not be discomfited but say to themselues well this must be no newes to me I haue seene a number of Gods children afflicted and I haue seene what end God hath giuen them nay I haue not onely obserued his faithfull and seasonable deliuerance of others but my selfe haue swumme out of many deeps and sure I am I shall not sinke in this nay rather I ought to lift vp the hands of others that hang down and strengthen their weak knees as one able to comfort others in affliction by the comforts wherewith my selfe haue beene comforted of God Now for the soundnes of this grace here also vrged it standeth especially in three things 1. in a sure ground 2. in sound fruites 3. in the constant induring of it 1. The right ground of all sound patience is God himselfe And this is so when in any affliction either immediatly from God for triall or chastisment or more mediate by man or other creatures Gods instruments the eye of faith turneth it selfe vpward and causeth the afflicted soule to runne vnder the hand that smiteth and is as the hebrew phrase is silent vnto God Examples of both these we haue in Dauid who conflicting with Gods owne hand in his soule and bodie held his tongue and said nothing and the reason is rendred because thou didst it and in that great affliction brought vpon him by Shemei he would not reuenge himselfe vpon Shemei because the Lord had bidden Shemei curse Dauid Hezekiah receiuing a heauy sentence from God said the word of the Lord was good Secondly the sound fruits of patience are many I will reckon fiue which are the chiefe 1. To entertaine crosses alike and one kind of affliction as equally as another not thinking it strange to fall into diuerse temptations nor taking it to be in our owne power to chuse our owne rodds for the Lord cureth not all maladies with one plaister neither tryeth the same man alwaies with the same triall The sundrie kinds of trialls of the Apostles and how equally and patiently they carried themselues through them see 2. Cor. 6.4.5 our Sauiours counsell aymed hereat aduising his followers to take vp his crosse daily that is to make account of expect and forecast one crosse or other and when they come though they come euery day nay sundry in euery day they must be taken vp and cherefully and Christianly borne The second fruit of sound pacience is cheerefulnesse in affliction Heb. 10.39 the Saints suffered with ioy the spoyling of their goods Iames exhorteth the Saints to count it exceeding ioy when they fell into sundry temptations and how Paul tooke pleasure in infirmities reproaches necessities persecutions and anguish for Christ see 2. Cor. 12.10 If it be here asked whether this be not too Stoicall a precept for Christians who are commanded to weepe with them that weep and take to heart publike priuate and personall calamities I answer no Christian may be sensles in affliction neither can any affliction for the present be ioyous but grieuous and yet these two are not contrarie to mourne and yet to reioyce in affliction because they are not both attributed to the same part nor to the same cause weepe we may according to the flesh which is humbled and reioyce at the same time in the spirit by Gods spirit supported in affliction Againe weep we may for the miserie considered in it selfe and on our selues and yet at the same time reioyce in the sweet fruit and euent of it both in regard of God which is his glorie and our selues namely the quiet fruite of righteousnesse So the Apostles Heb. 12.11 and Iames 1. my brethren count it exceeding ioy knowing that the trying of your faith c. that is if ye cannot reioyce in the sence of affliction yet you may in the vse of it because it maketh to the triall of your faith and encrease of your graces As the husbandman all his plowing and sowing time he hath nothing but his labour for his paines he goeth our weeping but carrieth with him a precious seed his reioysing lyeth in the fruits of his field and trauell in that he is sure he shall bring in his sheaues with ioy and although he soweth in teares yet he reapeth in ioy The third fruit of sound patience is thankefulnesse in affliction 1. Thess. 5.18 In all things giue thankes Iobs practise is recommended in Scripture for our imitation who blessed the Lord as well in taking away as in giuing We easily yeeld thankes to God for good things and therefore we ought for afflictions the which the Lord seeth to be good for his children and maketh them often both see and say so much as Dauid Psal. 119. It is good for me that I was afflicted that I might learne c. The fourth fruit is the expectation
permit not a woman to teach Answ. The Apostle there speaketh of the order and comlines of publike ecclesiasticall assemblies wherein they were not allowed to take vpon them any power or function of teaching for the reasons propounded which are three 1. From their condition which is to be obedient vnto man and therefore in mens presence must not vsurpe the authoritie of teachers but content themselues with the place of schollers in all mixt assemblies of men and women 2. Their function which is to serue men for Adam was first created and Eue for Adam and not to exercise any function ouer them 3. From the weakenes of their sexe which lieth more open to Satans seducement for Adam was not deceiued first but Eue. It is not fit that any such function of teaching should be committed vnto them seeing Eue in innocencie taking vpon her to teach Adam was so easily preuailed against and the Apostle expresseth this his owne sense 1. Cor. 14.34 where from the same ground of the womans subiection vnto man he saith let your women keepe silence in the Churches As for the examples of Deborah and Huldas who were Prophetesses in the Church they beeing extraordinarie make nothing against this rule of Paul nor for that Pepuzian heresie for womens teaching in the Church nor that Popish heresie of midwiues baptizing of infants in case of necessitie as they call it Neither doth this place written by the same spirit and penne crosse the former seeing it speaketh of priuate teaching and instructing the family at home especially her children and maidseruants so the text it selfe seemeth to restrain them pointing them out their auditors namely young women in the next verse and the lectures they are to fit vnto them the most or all of which are priuate duties and the ende to make the younger women wise vnto all godly conuersation namely both those within the family and those that are without so farre forth as they shal be occasionally called to instruct them both by Christian speach and example Now that this dutie belongeth vnto matrons it will appeare if we consider them 1. as Christian women 2. as superiours in the family For the former it is not sufficient that a Christian woman liue vprightly and vnblameably in her selfe vnlesse she also endeauour to driue or drawe the younger women to the like godly course For 1. euerie Christian must gather with Christ and he or she that gathereth not scattereth whence are all those exhortations thou beeing conuerted strengthen thy brethren obserue one an other admonish and prouoke one another to loue and good workes 2. The rule of speach for all Christians is that for the matter it be good that is of good things and for the vse that it tend to edifie and who but elder Christian women should proceede in this duty 3. From the obseruation of this rule the godly are described to be such as whose lips feede many and they speake pleasant words which are health to the bones and sweetenes to the soule their tongues are trees of life vtter wisedome talke of iudgement of high matters c. And that women should not thinke that they are exempted from all this qualification of their speach Salomon ascribeth it in speciall to a vertuous woman that she openeth her mouth with wisedome and the law of grace is vnder her lips answerable to this text which requireth that she be a teacher of honest things As for the latter this dutie of teaching honest things belongeth vnto them as gouernours of their family wherein Salomons mother is a notable president who instructed her sonne what my sonne and what the sonne of my wombe c. and Timothies mother and grandmother Lois who acquainted him with the Scriptures from a child and what else proued these but rare men full of grace and pietie Vse 1. This reprooueth such as neither are able nor willing to call on others vnto the practise of Christian and honest duties the knowledge of God seateth not in their hearts nor the law of grace in their lips 2. Others are teachers but of dishonest things their mouthes are euer open but like the open vessells which in the Law were accounted vncleane nothing but idle and lewd speach nothing but impertinent or detracting speach proceedeth out of them all kind of language fitteth their mouthes but that which befitteth holines and honestie such as whose yeares calleth for grauitie and gracious sauorie speach euen in the presence of younger women are safe if they can chat away much time in ripping vp the loosenes of their young and wanton daies or the faults of this or that man or woman this is their table talk this is the speach wherewith they season the young and tender yeares of their children the which these new vessells easily and long after reteine who for most part by their gracelesse courses repaie their mothers barrennesse of gracious speach other speach then this if â—auouring of grace and pietie let it be offered it is as welcome as smoke to their eies Vse 2. How much more is the master of the family bound to the trayning vp of this familie in holy and honest things for the wife must herein onely helpe forward his paines The Lord wisheth the fathers to laie vp the memorie of his great workes for the instruction of their children and the master was the Prophet in the house and accordingly the children after them could say we haue heard our Fathers say thus and thus their bookes were their fathers mouthes But how carelesly is this great dutie neglected of most men that many children may say truely we haue heard our fathers sweare curse and lie backbite slander but seldome or neuer haue they declared vnto vs the great things which the Lord hath done for vs seldome or neuer haue they become teachers of holy or honest things vnto vs either in their word or conuersation Vers. 4. That they may instruct the younger women to be sober minded that they loue their husbands that they loue their children 5. That they be discreete chast keeping at home good and subiect vnto their husbands that the word of God be not euill spoken of It beeing required that the elder women should be teachers of honest things the Apostle in these two verses doth these three things 1. he sheweth who be their schollers namely the younger women as also the lecture they are to read vnto them namely sober mindednesse that is by their counsell and example frame them to become wise in the performance of all the duties of their seuerall places for the Greeke word howsoeuer it seemeth at the first sight to expresse one only vertue yet is it to be extended to the generall information of them vnto moderation prouidence modestie faithfulnes diligence and euery other vertue sutable to their age and condition of life For it is most properly and vsually ascribed vnto schoolemasters who haue youth committed
saue of her husbands allowance or procure by her labour aboue that her husband enioyneth 9. That she getteth naughtily she ought to dispose it to the owners or to the poore though he should forbid her because neither she nor he hath right thereunto The Casuists adde other cases which are more questionable But the question is of such goods as are common between them whether she may dispose of them to any vse without his consent And the common answer is negatiue and sundrie reasons propounded Which as I will not conclude against so neither can I wholly assent vnto for these reasons which I propound to be further considered of 1. Whereas one cheife ground of that opinion is that the wife hath no more but vse of her husbands goods I take it she hath also a right and interest in them For marriage which maketh the person of the husband the wiues maketh his goods much more so that as she hath not vse only but right and power of his bodie so also hath she not only an vse but a right and possession in his goods Againe if she haue onely vse of them wherein is her preferment aboue the children and seruants who haue vse of them aswell as she Further the husband is bound to impart and make his wealth common with his wife as Christ imparted his heart blood vpon the Church which the Church hath a state and interest in the which interest for any to debarre the Church of were to withhold her from her right Secondly the wife is as necessarily bound by God to shew mercie as well as the husband the precept is generall to doe good forget not and to distribute She must therefore exercise her faith in the practise of good workes as well as he though her husband forbid her whom she is to obey only in the Lord what if he should command her not to heare the word praie and goe to Church or the like and the case is not vnlike seeing mercie is more acceptable then sacrifice and euery way as necessarie Obiect It will be here said that we may not doe euill to doe good withall or giue of that which is not our owne Answ. It is the question whether it be euill or no. And she giueth of that which she hath right and state in euen to dispose but in no other vse then in workes of mercie as present need requireth and that with wisedome and discretion so as she neither impouerish her husband weaken his estate nor wrong her own familie Thirdly we haue examples of godly women for to let passe the fact of Abigail that was as Mr. Calvin saith extraordinarie in that God did inwardly and specially direct her in that strait and the case was of present necessitie to saue the liues of the whole family and further her husband Nabal was not only froward but drunke all that daie and not to be consulted withall 1. Sam. 25.16.36 The examples of Ioanna the wife of Cuza and Susanna and many other godly women were not so extraordinarie who ministred to Christ of their substance to say here they had the consent of their husbands is but to insist in the question without proofe and it is most probable their husbands were not so forward especially Cuza who was Herods steward in likelihood was of Herods mind Most expressely Salomon saith of euery vertuous woman that she stretcheth out her hand to the poore Prov. 31.20 Fourthly the most learned deciders of cases among the Papists conclude and determine that the wife in this case may do that which the husband ought to do but will not as if she know much of his goods ill gotten which ought to be restored she may giue more liberally whereby so farre as she can she laboureth to heale his error and witholdeth Gods iudgement from her selfe in participating in his goods It is obiected that the vowe of the wife may not stand without her husbands consent at least implicite and therefore she may not dispose of inferiour things without it To which may be answered that this is a ruled case by expresse commandement not deniable by any as the other is not Besides it is an vnlike case seeing vowes are voluntarie and in the power or choise of the vower to vowe or not to vowe but so are not works of mercie which are commanded and necessarie duties It is alleadged that partners may doe nothing without mutuall consent But that is answered because here steppeth in a superiour power to which both of them must stoope euen a commandement of mercie and charitie to the wife as well as the husband and includeth that the wife must haue wherewithall to be charitable as well as the husband It is alleadged that her desire must be subiect vnto him he shall rule but all such allegations drawne from his headship and authoritie stand onely in indifferent and ciuill things which a mercifull and necessarie releefe is not for we say that she is in a ciuill manner subiected vnto him and to his power and may not dispose of any part of his goods at her pleasure to any ciuill vse as to giue away to her friends to spend vpon other other outward vses But yet is she not after such a seruile manner put vnder his power as that vpon no occasion whatsoeuer shee may not dispose of any part of the goods which by the right of marriage are common betweene them It is further alleadged that the Shunamite did not entertaine the Prophet but first she asked her husband I answer it is a cōmendable part for the wife to seeke her husbands consent in euerie thing but the question is where such consent cannot be had besides one thing it is to giue a mercifull releefe and an other for the wife to bring a man into the house to diet and lodge him which this woman might not doe without the consent of the husband for though there was a mercifull releefe of the Prophet of God in it yet there was more it beeing a mixt action in one part of which the husband must haue a chiefe stroake It is further alleadged that by ciuill lawes the wife may neither let nor sell nor borrow without her husband and therefore neither may she giue I answer these are ciuill actions wherein the husband as the head must giue direction but mercifully to giue an almes is a religious action besides the lawes state the wife in a great part of the husbands goods and lands and prouideth by giuing her a ioynture or her thirds that the husband may not depriue her of her right therein neither by lawe can a man sell his lands simply vnlesse the wife will giue vp her thirds which plainly stateth her in a right vnto the goods and lands aboue the seruants and children the deniall of which as I said at first is the maine ground of the former opinion Other obiections I haue met with not worth the answering therefore I will not
stand longer vpon this question leauing it to be considered further of crauing that wiues would be carefull in subiection to God and their husbands not to stretch these grounds beyond the rules and ends propounded Quest. And here commeth another question to be resolued whether the husband may beate his wife to force her vnto this subiection Ans. It seemeth no although some of reckoning be of the other opinion For 1. there is no word or example for it in Scripture 2. No man euer hated much lesse except he were mad beat his owne flesh 3. Her subiection must not be seruill but as of a member to the head Obiect But a man may let himselfe blood Sol. It is safe in his arme or foote in children or seruants but he must beware of letting the heart blood Obiect But Christ correcteth his spouse which is deare vnto him and yet reteineth his loue entire and so may the husband Ans. Christ is not the husband onely but an absolute King 2. An husband may checke and correct by admonition and reprehension but to proceed to blowes is vnwarrantable beeing such entire companions and of the same flesh yea condemned by the Fathers the ciuill lawes and the Heathen writers themselues But what if the wiues mallice be desperate and incurable Ans. Take vp thy crosse make good vse of it beare as much as possibly thou canst waite and applie God for her returne 2. Where thou canst not beare prouiding that offence by all possible good meanes be auoided and publike peace not interrupted the next remedie is the Magistrate but between husband and wife both tyrannicall rule and compulsiue obedience ought to be banished Contrarie to this free subiection is the common vice of wiues which is to be proud as Vashti not enduring the gouernment of husbands but by vncomely gestures and vnshamefast lookes and sometime by hote and bitter answers bewray the vnquietnes of their spirits when once their owne wills are crossed farre are they from that meeknes and quietnesse of spirit which Peter prescribed as the most comely attire for women who ought scarce to giue theÌ„selues leaue to be out of quiet with others in the family in the husbands presence least he be vnquieted or any way offended That the word of God be not euill spoken of These words containe a generall reason inforcing the necessarie practise of all the former duties By the word of God is meant the doctrine of the Gospel taught receiued and professed by beleeuers in all ages which holy Gospel as it is glorious in it selfe so ought the glory honor of it to be preserued yea and aduanced in all that looke for saluation from it and therefore no Christian may become so much as an occasion of reproach vnto it And whereas the word is blasphemed either by the words or deeds of professors the second is here aimed at our Apostle concluding that then the doctrine of the Gospel is blasphemed when the life of the professor is not tuned vnto that doctrine And yet fuâ—ther whereas the life of a professor is vntuned vnto the doctrine two waies either by doing that which is prohibited or else by not doing that which is prescribed the latter is here especially condemned namely a life idly ledde in regard of Christian practises for the Apostle hath not so directly reprooued vices as required in women the practise of all the forenamed vertues vpon this ground least the word be euill spoken of noting vnto vs hereby thâ—â— a Christian should be so farre freed from the power of sinne as that to be idle or negligent in the work of the Lord is too sinnefull in such a one Doctr. Profession without practise striketh not onely the person professing but the word of God it selfe which he doth professe by occasioning the prophane to blaspheme and scoffe at Gods holy religion Rom. 2.24 The name of God is blasphemed among the Gentiles thorough you Reas. 1. Such is the malice of the deuill and his instruments that hating God himselfe they turne whatsoeuer they can against God and his truth which is a light discouering their darkenes Hence doe they not so much maligne the person of a poore professor who perhaps neuer made nor medled with them as the light and truth shining in him yea let God touch one of their familiars and call him out of such a poisoned companie that person is presently hated and despised for the truth which if he did not now hold out they would loue and embrace as formerly they did and consequently a professor by his error calleth not so much disgrace and malice against his owne person as against the truth for let any but a professor sinne the more would the sinners of the world loue them as their owne but if any such offend or steppe awry easily shall a man perceiue where the bile is oh say they this is a goodly profession indeede which giueth them leaue to doe this or that and exclaime as though the profession were not of God because the professors shewe themselues to be but men Secondly the Lord imputeth this sinne not so much to them who doe blaspheme the truth who are the actors of this sinne as they who are the moouers and occasioners of the same Ezech. 36.20 when they entred among the heathen they polluted my name that is the heathen diligently watched the words and behauiours of my people because they beare my name and came as it were out of my schoole but my people beeing not so carefull of my name which was called vpon theÌ„ blasphemed it iustly causing others so to do Although therfore men may conceiue that by their bare profession they endanger themselues yet indeede the dishonour returneth vpon God and his Gospel euen as Dauid might thinke that he onely sinned against Vriah Bathshebe and his owne soule yet the Lord telleth him that his sinne was yet more infectious in that he had made Gods enemies to blaspheme Thirdly what a iust disgrace is it for the profession of Christ to haue such hangbyes as whose liues speake that either they knowe not or remember not or affect not or neglect yea despise that doctrine by which they expect saluation Vse 1. Let euery professor examine his life whether it bring honour or discredit to the Gospel whether his light shine among men or whether in any thing he giue offence vnto any for there is neuer a sinne in a professor but it is hereby doubled in that he woundeth not his owne soule alone but many other Christians with himselfe yea and the Gospel of saluation No meruaile then is it that the Lord is so ielous in the sinnes of such men who come neere him and in whome he looketh to be sanctified that although he forgiue their sinne wherein they dishonour his name yet for the maintenance of his glorie he will visit it in the eyes of men with the rods of men whereof we haue a pregnant example euen
not seeing the vglinesse and bitternes of them cannot come to detest them And this is the reason that they are swallowed lightly and carelesly of the most and men take entire acquaintance with them because Sathan and our owne corruption haue caused vs to tast little else then the apparant sweetnesse of them Thirdly because Dauid taketh it for graunted that these filthie lusts must be cleansed by the word thou must be subiected vnto the word which as pure water washeth the soule from such impure lusts and this is when the spirit by meanes of the word rippeth vp the secrets of a mans heart discouereth the loathsomenesse of such ghests as haue taken vp the roome causeth him to flie them and himselfe for them and giueth some newe strength to purge this filthie stie and vncleane cage of his by mortifying his flesh and the lusts of it with the word therefore ioyne effectuall prayer for the powerfull working of the spirit Psal. 51.10.11 Fourthly fence thy selfe with the feare of God that beeing once washed thou maist not returne againe to foolishnesse the feare of God onely is a welspring of life to make a man auoide the snares of death It kept Ioseph a young man from sinning against God bridled Dauid from hurting Saul when it was in his power restrained Ionathan from selfe loue 1. Sam. 20.13 14. To the same purpose maketh that counsel of the Apostle 2. Tim. 2.22 flie the lusts of youth Timothie might aske how should I be able the answer followeth followe after righteousnesse c. that is get to thee such vertues as may be speciall preseruatiues against them among the which the feare of God is most excellent for beeing the beginning of wisdome it teacheth wisedome to looke vnto and order the heart in the first risings and motions of any lust Fifthly vse sparingly Gods creatures of meate and drinke walke in thy calling beware of delicacie excesse riot which are mothers and nursers of these lusts and yet so frequent and bold that they may be read in the foreheads of many of our youth Thus much I thought good to adde to the things which were formerly spoken of this vertue Ver. 7. Aboue all things shew thy selfe an ensample of good workes with vncorrupt doctrine with grauitie integritie 8. And with the wholesome word which cannot be reprooued that hee which withstandeth may be ashamed hauing nothing concerning you to speake euill of Hauing propounded the seuerall precepts fitted to all ages of men and women the last whereof was vnto young men our Apostle here inserteth a precept vnto Titus himselfe whence it is probably gathered that Titus was now a young man as Timothie also was in the same office of an Euangelist and beeing a Minister in him he closely againe instituteth euery Minister notwithstanding he hath beene most ample in that argument as though Ministers could neuer sufficiently be instructed In these two verses we will consider two things 1. a precept 2. an inforcement of it The precept is That Titus shew himselfe an example to others for as all the persons formerly taught so more especially the last sort namely young men for the slipperines of their age need the benefit of good example aswell as good doctrine and counsell And this exhortation is enlarged by setting downe wherein Titus must become an example which is done First more generally In all things we read it aboue all things others aboue all men which readings may be true and grounds of good instruction but I take the first aptest to the place Secondly by a more particular enumeration of shining vertues as 1. vncorrupt doctrine 2. good life fruitfull in good workes and these not one or two or now and then in good moods but there must be a constant trading in them throughout a graue and pure conuersation 3. there must be ioyned gratious speaches and words for I take it fitliest interpreted of priuate communication described by two necessarie adiuncts 1. it must be wholesome 2. vnblameable or not liable to reproofe The inforcement of the precept is taken from the end or fruit of it which is twofold 1. shame 2. silence to the withstanders and opposers And thus the generall scope of the verses is as if he had more largely said That this thy doctrine O Titus thus aptly applied to all sorts of men may carrie more weight and authoritie with it see thou that considering thou art set in a more eminent place and clearer sunne and hast all eyes beholding and prying into thee thou shew thy selfe a patterne and expresse type wherein men may behold all these graces shining in thine owne life let them looke in thy glasse and see the liuely image of a graue and pure conuersation which may allure them to the loue of the doctrine which thou teachest let them heare from thy mouth in thy priuate conferences and speach nothing but what may worke them to soundnesse at the least keepe thou such a watch ouer thy tongue as that nothing passe thee which may be reprehended and hence will it come to passe that although thou hast many maliciously minded men seeking by all meanes to oppose thy doctrine and life and to destroie the one by the other these shall either be put to silence and haue nothing to say or if they take boldnesse to speake any thing it beeing vniust the shame shall be remooued from thee and fall iustly vpon themselues and all the reproach shall returne home to their owne doores In the precept I will briefly note one or two things because all the particulars of it haue beene handled in the former Chapter In generall therefore obserue that Doctr. 1. In euerie Minister there ought to be such an harmonie betweene good doctrine and good life as the latter may be a strong euidence of the former and both of them exemplarie to his people in publike and priuate First there must be doctrine else let his life be neuer so good it is a dumbe shewe should not the sheepheard feede the flocke saith the Lord the first thing in that strait charge to Timothie is to preach the word to be instant in season out of season herein is the Minister a debter vnto God 1. Cor. 9.16 a necessitie is laid vpon me and woe vnto me if I preach not the Gospel a debter also vnto his people Rom. 1.14 and therefore as much as in him lyeth he must make conscience of discharging this debt And this consideration by the way may put ignorant and dumbe ministers in minde of their wofull estate in that they want these letters of orders whereby the Apostle prooueth himselfe to be a Minister of God 2. Cor. 6.7 among other notes whereby he iustifieth himselfe to be an approoued Minister of God this is one that he carried the word of truth And againe it stoppeth the mouthes of many ignorant people that plead strongly against themselues in the want of a preaching Minister We are well enough we haue
an honest and peaceable man he cannot preach indeede but he liues as well and doth as much good as if he preached we would not change him for the best preacher of them all But where is this harmonie of doctrine and life in such a one know we not that the best liues of the best men are but seruants and attendants to their doctrine and like the miracles of Christ which serued to prepare confirme prouoke and condemne but conuerted not the beholders this is the worke of the Gospel in the ministerie of it which is the power of God to the saluation of euerie beleeuer Was it euer heard that a dumbe Minister by his life conuerted a soule to God and what is his life but a liuing out of a lawfull calling an iniurious robbing men of their goods which he before God hath no right vnto and a cruell murthering of their soules for want of knowledge And if the question were made to me whether good doctrine or good life might better be spared in a minister I should answer readily that to preach well and liue ill were farre better and more eligible then to liue honestly and not to preach seeing the former bringeth ruine vpon himselfe alone this latter both vpon himselfe and his people Secondly as there must be good doctrine so there must be good life too for a Minister may not thinke he hath done enough when he hath taught others if himselfe yet remaine vntaught like some statue which pointeth the way to passengers but it selfe standeth a stocke still and mooues not but he must first be a good man and then teach others so to be In the old Testament the Priest must first be cleansed himselfe and then cleanse others first wash himselfe and then sprinkle others first sanctifie himselfe and then others so in the new we must first become lights our selues and then enlighten others first approach neere God our selues and then bring others before him for this is the propertie of a good sheepheard to goe before his sheepe that they may followe him But all this while we may not thinke that the authoritie of the word standeth vpon the good or bad life of men which hath a better bottome of his owne to stand vpon but yet it is a further seale of the truth of it vpon the simple and that sundrie wayes which I will not stand vpon These two make a sweete harmonie especially within a mans owne conscience when he can appeale vnto his fellow-ministers as Paul to Timothie and say you haue fully knowne my doctrine my manner of liliuing c. and vnto the consciences of Gods people calling them to witnesse both of his painfull preaching 1. Thess. 2.9 as also of his holy and vnblameable behauiour vers 10. yea euen vnto Gods tribunall with much comfort at the ende of his dayes as Paul did Act. 20.19.20.26 Which two as they must conspire so the minister is to be an example in both 1. Tim. 4.12 be an example in word conuersation c. The Apostles were as lights vpon hills as starres in the heauens Pastors are called to be patternes to their flockes the great Pastor of the sheepe our Lord Iesus set himselfe a coppie vnto all Christians both in holy doctrine and in blessed example of life Great is the force of godly example especially in the Pastor both to the beleeuer to prouoke him and to the vnbeleeuer either to bring him to a liking of the religion of God or to condemne him who hath both seen heard yet hath not beleeued euen as Noah condemned the old world by making of the Arke which are the reasons why the Lord hath euer scattered some of his children here and there a saint or two euen in Neroes house a Lot in Sodome and as a lilly riseth vp sometimes among thornes so doe the sonnes of God in the midst of a froward generation that they might shine as purer lights in the darkenes of the world round about them Vse 1. These are true notes to discerne a true Minister by pure doctrine and holy life If you consult with a Papist he will decypher you one of his Priests by his mitre crosyer staffe copes and other garments by his oyntings shauings c. which indeede are markes of the beast but not a word of life and doctrine whence we know them to be theeues not entring in by the doore but by the window to robbe and steale 2. This requireth the presence and residence of the minister with his flocke for if hee be ordinarily absent how can he be an example vnto them Thirdly it proclaimeth woe vpon them who by contrarie practise to their preaching giue occasion of stumbling to the people as Elies sonnes did better it were that such had neuer beene borne then so to strengthen the hands of sinners besides that by his owne mouth he shall be iudged Fourthly it stirreth vp the men of God to care of their liues to which we in this calling might be mooued by sundrie other strong reasons 1. We stand before God and therefore we must put off our shooes wash and cleanse our selues Ier. 15.19 If thou turne thou shalt stand before mee 2. We shall be better enabled to our duties both because God teacheth his secrets to his seruants the Prophets as also the doctrine shal be more acceptable and lesse excepted against Herod heard Iohn because he was a good man 3. We else pull the sinnes of many vpon vs and harden a number in the same sinnes the wicked Iewes could alleadge the Priests examples for their Idolatrie Ier. 44.17 and Ioh. 7.48 Doe any of the Rulers and Pharisies beleeue in him 4. He that diuorceth godly life from pure doctrine shall be the least that is haue no place in the kingdome of heauen Fifthly it teacheth all hearers to take benefite by the examples of their teachers who labour faithfully in the Gospel among them for must we studie to shew our selues examples in vaine Philip. 3.17 Brethren be followers of me and 4.9 The things which yee haue heard and seene in me those things doe Heb. 13.7 Remember them that haue the ouersight of you whose faith follow considering what hath beene the end of their conuersation The examples of the godly are called a cloud of witnesses to put vs in minde that as the Israelites were mooued as the cloud mooued so should it be with vs cast our eyes vpon the cloud of the faithful pastors especially to follow thē so far as they follow Christ which who so refuse to doe they haue three feareful witnesses against them the word of God their owne consciences the Ministers liues And here we must be put in mind to go one step beyond ordinarie for many cast their eyes vpon the examples of their Ministers to spie if they can obtaine some libertie to the flesh through their frailtie but if they cannot the most thinke it sufficient that they can commend
this any idle promise or God not so good as his word No surely for he was in daily derision euery one mocked him hee heard raylings and reproaches of many on euery side yea and which was his cheifest greefe his word was a reproach and derision to the profane so that he was euen determining to speake no more in that name But how did he vphold himselfe in this temptation But the Lord is with mee like a mightie gyant therefore my persecutors shall be ouerthrowne Obiect But for all this good men are preuailed against exposed to reproach wants imprisonment banishment and death it selfe Answ. As the Apostle speaketh of themselues they were killed but not ouercome so the enemie preuaileth against the person of a poore man and Ieremie himselfe may sticke and starue in the dungeon but neither against his faith and constancie and much lesse against his doctrine and the truth which beeing strongest of all shall preuaile against them to their confusion so are the Saints in suffring made conquerers Vse 2. Let none be discouraged if any times bring opposition to good Ministers as though it were a strange and vnvsuall thing if some one age onely should bring forth such a monstrous birth it would be more burdensome but no age is barren yea not fruitfull herein as might be made plaine in all historie Neither may any conceiue worse of the religion whose teachers are opposed by great ones for whereas men loue their owne deuises and what man affecteth not the child of his owne braine neuer were any so maligned by men as the Lords owne inventions Vse 3. Euerie hearer must set to their hands to helpe their teachers and euerie way to strengthen them against their withstanders I meane not by outward strength and power but especially by their prayers that they may be deliuered from euill and vnreasonable men and preach the word boldly which was both the commandement of the Apostle Paul 2. Th. 3.1 the practise of the Church for Peter Act. 12.5 ad 12. And further in that we stand not for nor to our selues but for the truth and Gods people they must by other incouragements be helpes to the truth for if the captaine be in fight is it meete that the common souldier should stand onely idly looking on nay his safetie they must account theirs and striue for him as for themselues if he suffer they must suffer with him as knowing that if the Pastor be smitten the sheepe are like to be scattered Notably doth the Apostle vrge this dutie vpon the Philippians wishing them to continue in one spirit and one mind fighting together in the faith What doth the Apostle proclaime armes or stirre them vp to contention yea surely but such a one as becommeth the Gospell of peace he would haue them them to fight not one against an other but one with an other yea all of them with one minde Neither with a cruell fight with carnall weapons as one enemie against an other but with such a fight as they heard in him and saw in him alas he was fast inough bound to the peace for he was then in bonds at Rome for the Gospel he fought by suffering so must they by their prayers for him by their patience by all manner of ministerie to the Saints in trouble shewe that they partake and fellow-feele in the afflictions of the Gospel Doctr. 2. Those that oppose themselues to good Ministers and men are euer speaking euill and opening their mouthes with reproaches against them and their godly courses Moses was charged and that not in corners but to his face that he tooke too much vpon him whereas hee was vnwilling to vndertake all that the Lord laid vpon him It went currant in court and countrie that Elias troubled all Israel Amaziah accuseth Amos to the king that the land is not able to beare all his words Diorrephes not onely withstood the Apostle Iohn but pratled against him Quest. But what is the reason of all this haue they any cause giuen them Ans. The reason is partly positiue in themselues partly negatiue in the other In themselues 1. the malice of their heart is such as cannot but continually out of the abundance thereof set their tongues a worke the fire within sendeth out such smoake abroad 2. With this malice is ioyned exceeding pride and swelling which mooueth them to seeke the raising of themselues although with the fall of others and make the reproach of others as a ladder for themselues to climbe by for this ende did the false Apostles account of Christs Apostles as the filth and offscouring of the world that is most base and abiect persons 3. With this malice and pride is ioyned exceeding subtiltie and pollicie in their generations well knowe they that they haue gotten euer more conquest by the stroaks of their tongues then of their hands and seldome haue they failed of their purposes For 1. hauing a notable facultie to insinuate into great mens fauours as Rehum and Shimsai they would not hinder the kings tribute nor see the kings dishonour they make no bones of letting fall two or three vntruthes in a fewe lines to the king for what hinderance had it beene to the kings tribute what impeachment of his honour to haue builded the Temple and established Gods true worship in Ierusalem but thus got they their purpose by insinuation and lyes which by their owne force they could not doe 2. As they can coyne of their own so they haue a notable dexteritie to depraue euen innocencie it selfe Is it not wonderfull that the famous harbenger of Christ then whome in his time a greater was not borne of women no nor yet Christ himselfe could so carrie themselues but that the one must needes be counted a demoniake and the other a glutton drunkard and friend of sinners Who then can looke to escape and if they hereby obtaine not their whole purpose yet loose they not all hauing learned that cursed rule of Machiauel that if they speake their pleasure some ill conceit will sticke in the mindes of men which will be worth their labour Now the negatiue reason in good men themselues why their withstanders speake euill of them is set downe 1. Pet. 4.4 Because yee runne not with them to the same excesse of riot therefore speake they euill of you dissimilitude of manners causeth the vngodly by all meanes banish the faithfull out of the world they may seeke a newe world for themselues to liue in if they will if they should walke in such courses as the Apostle Peter reckoneth vp in the 3. verse of the cited chapter and in such a blacke darkenesse as did not reprehend theirs they could well enough giue them the right hand of fellowship but if men will be so precise as that the high way cannot hold them they cannot away with such singularitie Vse 1. Take here a note of a false religion which
to please their Masters breake the sabbath by working or carriyng home worke by iourneying by lying and deceiuing such the Prophet speaketh of that fill their masters houses by briberie and crueltie whereas they are to please them alwaies with keeping good conscience The seruants of wicked Saul who were none of the best refused to be executioners of his wicked sentence against the Lords Priests although his commandement could haue borne them out well enough Let Christian seruants much more abhorre to please any flesh against the Lord and from this place frame this conclusion in their owne hearts Must I please my master in all things how much more then must I be carefull in all things to please my master which is in heauen Not answering againe Seruants are here in the third place prohibited crosly and stubbornely to reason and dispute matters with their masters but in silence and subiection to sit downe with the worse euen when they suffer wrong for as they are to carrie a reuerent esteeme of them in their hearts so must they bewray reuerence loue and lowlinesse in all their words and gestures neither are they here coped from all manner of speach for when iust occasion of speach is offered as by questions asked they must make respectiue answers and not in sullennes say nothing for Salomon condemneth it as a vice and great sinne in seruants when they vnderstand not to answer Prov. 29.19 Yea and when they haue receiued wrong they may in due respect of circumstances as when the masters passion is ouer with all submission and soft answers which breake wrath cleare themselues from vniust blame laid vpon them which was the practise of Dauid towards his master Saul who hauing a notable signe of his faithfulnesse which ministred opportunitie of speach he asketh Saul why he should giue eare to mens words that said Dauid seeketh thy life whereas now thine owne eyes may see that if I had sought it I might haue had it And masters in this case are bound in wisedome and patience to â—eare them yea and to iustifie them if they find their faithfulnesse as Saul did To this purpose Iob speaketh that if he had turned from the right of his menseruants and maidseruants thus contending with him he could not haue answered God who made them both in the wombe The thing then here condemned is that too ordinarie a sinne of seruants when as they either priuatly mutter and grudge against the commandements and corrections of their masters and mistresses or else more openly thwart and contradict them yea by crooked and snarling words prouoke their indignation iustly against them by all which they manifest that they haue no feeling of the ordinance of God no conscience of Gods authoritie seated in the person of their master no wisedome to suffer and forbeare no not for their owne peace sake nor respect of Gods commandement which forbiddeth in them all muttering and vndutifull answering againe a sure signe of a wicked and rebellious heart Hence we might note how the Lord strengthneth his own ordinance in the foundation of humane societie that he will not haue it thwarted in words no not in stubborne and disdainefull lookes and much lesse by any action resisted against which whosoeuer rebelliously riseth vp in word or deed resisteth not man but God and his ordinances and shall themselues be resisted of God Not Pickers By the former seruants were taught to bridle their tongues by this precept their hands The word properly noteth the setting somewhat apart to ones priuate vse which is not his and is vsed Act. 5.2 Annanias kept away and craftily conueied to his priuate vse that which should haue gone another way So that seruants are forbidden to pilfer the least part of their masters goods to dispose to their owne or others vse without the acquaintance of their masters And herein vnder this principall kind all manner of vnfaithfulnesse is inclusiuely condemned as the opposition in the next words sheweth but shewing all good faithfulnesse Now that seruants who at this day are so vniust may be terrified from so heynous a sinne let them know that there is a booke full of curses and plagues which shall cleaue vnto them and enter into their house the booke is large twentie cubites long and tenne cubites broad it is full of curses euen from one ende vnto the other it shall come swiftly vpon them for it is a flying booke it shall bring a fire with it to consume a mans whole substance and without repentance prepareth vnto the fire of hell beeing a sinne which shutteth out of heauen 1. Cor. 6.10 Obiect But I hope I cannot be counted a theefe for this I would be loath to lay mine hand vpon any mans goods else I may make a little bold with my master and it is but a little wherein I neither can nor would hurt him Answ. But this lessneth not the theft because it is from the master but augmenteth it For if it be not lawfull to iniurie a stranger much lesse one who is so neere vnto vs euery man will say it is more capitall to smite the master then a stranger Nay the Lord lesse endureth it in a child toward the father or a seruant toward the master then in one stranger toward another And it is sure that he that maketh no conscience of robbing them maketh lesse were it not for feare of law of robbing strangers so saith Salomon Prov. 28.24 Hee that robbeth his father and mother and saith it is no sinne is a companion of a destroyer that is will easily ioyne with open robbers to spoile others of their goods also Besides to say it is but a small thing and my master is neither better nor worse for it the truth is thou that wilt crack thy conscience for a small trifle wilt not greatly straine if Achans more goodly wedge come in thy way he that is vnfaithfull in the lesser will be vnfaithfull in the greater serue the deuil for a pennie thou wilt be more seruiceable for a pound and augment thy labours as he doth his wages And whether it hurt thy Master or no that is not the question it hurts thine owne soule by transgressing the commandement and incurring the curse of it Further whereas some seruants may truely say that their masters are hard and straite and requite their seruice scarce with food and rayment yet giueth this no leaue to pilfer the least commoditie from him and what were this else then to fall into the hands of an harder master into the hands of sinne and Satan nay rather as Iacob went through an hard seruice of aboue 20. yeares through summers droughts and winters frosts yet in the end he professeth that his righteousnesse should answer for him and that nothing miscaried vnder his hand but he made it good so should seruants in their yeares so iustly carrie themselues as in the end of their tearme
the plagues of God which enter into the house of the vniust person yea often whippeth him with his owne rodde bringing often vpon such as haue beene vnfaithfull seruants by meanes of vnfaithfull seruants pouertie and want or worse things that their sinne might returne vpon them with much more bitternesse 4. That a good meanes to learne rightly to vse our owne portion of goods is by the carefulll vse of other mens comming into our hands For he that wretchedly rioteth and squandreth his masters goods for most part is giuen ouer by Gods iudgement to bee a waster of his owne And here taketh place that speach of Christ If you be vnfaithfull in an other mans goods who shall giue you that which is your owne teaching that he that is vnfaithfull to an other seldome is faithful in his owne affaires That they may adorne the doctrine of God our Sauiour in all things First for the meaning The doctrine of the Gospel is called the doctrine of Christ. 1. Because he is the argument and subiect of it whence some of the Euangelists beginne their writing thus The beginning of the Gospel of Iesus Christ and the Apostle Paul beginneth his writing with his setting apart to preach the Gospel of God concerning his Sonne for Christ Iesus deliuered to death for sinne and raised again for iustification is the whole matter Whence Paul calleth it the word of the crosse not onely because the crosse followed it but also in that it is the doctrine of Christ crucified 2. Because he is the first and chiefe messenger and publisher of it who in Paradise promised that the seede of the woman should breake the serpents head and none but the sonne who came from the bosome of the father could reueale and shewe the fauourable face of his father vnto vs who also in fulnesse of time to shewe himselfe the cheife doctor of his Church came in his own person and went about preaching and teaching this doctrine of the kingdome 3. Whosoeuer haue beene the teachers and publishers of this doctrine from the beginning either by word or writing not excepting Prophets and Apostles themselues or shall be vnto the ende they all do it by commandement from him yea himselfe preacheth in them and in vs. Thus the Apostle saith Eph. 2.17 that Christ came and preached peace to them that were farre off that is to the Gentiles in the persons of his Apostles for otherwise in his owne person as he was not sent so he preached not but to the lost sheepe of the house of Israel And therefore although Paul sometimes call it his Gospel and speaking of other Apostles also our Gospel yet must it be meant onely in regard that they were the publishers but not the authors of it for that is Christ himselfe 4. As it proceedeth from him so it tendeth wholly vnto him and leadeth beleeuers to see and partake both of his grace and glorie shining in the same Secondly Christ is called God our Sauiour 1. To prooue his owne dietie not onely in expresse tearmes beeing called God but also by the epithite agreeing onely to a diuine nature our Sauiour 2. To imply our owne miserie whose infinite wretchednesse onely God could remooue and whose infinite good none but God could restore 3. And especially in regard of this doctrine 1. to confirme the diuinitie of the same it beeing a doctrine of God and a doctrine of saluation proceeding from our Sauiour 2. To enforce the dutie towards it namely that seeing the author of it is God the matter diuine the effect saluation meet it is that such a sauing doctrine a doctrine of such tidings should be beautified and adorned Thirdly this doctrine is adorned when it is made bewtifull and louely vnto men and this by two things in the professors of it 1. By an honest and vnblameable conuersation for carnall men commonly esteem of the Doctrine by the life and the profession by the practise of the professor Hence the Apostle would haue Christians so compose all their actions as whosoeuer should see their good workes might be mooued to glorifie God And this appeareth more clearely in the contrarie for when the worke answereth not to the word it causeth the name of God to be blasphemed among vnbeleeuers and to glorie in the law yet breaking the law is a great dishonour to God 2. By Gods blessing which is promised and is attending such walking whereby euen strangers to the Church are forced to beginne to like of the profession for Gods blessing vpon his people is not onely profitable to themselues but turneth to the saluation of many others We read of many of the Heathen people that when they saw the great aduancement of Hester and Mordecay they became Iewes And when the Egyptians saw the great workes that God did for his people among them it is said that many of them ioyned themselues to the Israelites So we read in the Ecclesiasticall storie that when Licinius was ouercome by Constantine and the persecutions ceased which had almost for 300. yeares together wasted the Church how innumerable of them who before had worshipped their idols were contented to be receiued into the Church On the contrarie the Gospel is dishonoured when the Lord is forced to iudge and correct the abuse of his name in the professors of it Ezech. 36.20 When they that is the Israelites entred among the Heathen they polluted my name when they said of them these are the people of the Lord and are gone out of his Land Fourthly Seruants adorne the Gospel when professing it they by performing all faithfull seruice to their masters in and for God seeke and obtaine the blessing of God in the condition of life wherein he hath placed them whereas the casting off of the yoake in beleeuing seruants would make men conceiue that God whose name they professe were the author of confusion and not of order and that the Gospol were an enemie to ciuill and humane right For what is more right and equall then for masters to enioy their seruants as they do the other parts of their goods and betâ—er might a man misse a great part of his goods then the person and labour of his seruant Doctr. The meanest Christian in his place may and ought to bring glorie vnto the Gospel These seruants were sould and bought like beasts in smithfeild yet must such poore creatures by their faithfulnesse diligence and conscience decke and bewtifie the Gospel which euen by their liues receiueth either honour or discredit In the Tabernacles building euery man must bring lesse or more The Lord esteemeth not of men by the places they hold but by their carriage in them A poore wise child or seruant here is better then an old foolish King In a word no man is called to the truth but on condition to shew forth the vertues of him that hath called him Vse 1. Let seruants who
the Scriptures see 1. Pet. 1.17.18 If you call him father passe the time of your dwelling here in feare knowing that you were redeemed c. And the reason is of great force for gifts and good turnes haue great power to hold mens harts to the bestower that a man is scarce his owne but as the borrower is a seruant to the lender so much more doth the giuer binde the receiuer but if the gift be no trifle but of great price and necessarie vse the receiuer is much more straitly bound then before Salomon saith that a gift prospereth where euer it goeth noting the great power that gifts haue to sway the heart to good or euill and this latter so effectually as they can make a man who hath eyes of his owne to shut them vp see with other mens yea force euen wise men to peruert iudgement Ioseph when he wrastled with the wicked attempt of his impudent mistris how did he fortifie himselfe against such a shamlesse motion hee considered that his Master had committed all into his hand and aduanced him aboue all in the house saue his Mistrisse how should I then saith he commit a fact of such indignitie against him for besides the wickednesse of it against God shamelessnes it selfe would be ashamed of it And as he was withdrawne from this sinne so by the same motiue would the Apostle draw on euery Christian to the performance of euery Christian dutie for hauing disputed of free iustification by faith and shewed both from what estate and vnto what condition beleeuers were brought he laieth this for a ground to build his exhortation vnto holy life Rom. 12.1 I beseech you brethren by the mercies of God euen by these mercies of God be perswaded to gâ—ue vp your bodies a liuing holy and acceptable sacrifice vnto God and fashion not your selues like vnto this world Vse In any temptation vnto sinne say to thy selfe as Ioseph what was I a bondman before I came to my master nay was I vnder damnation before as the bringing of saluation implyeth was I without God without Christ held vnder chaines of darkenesse was sentence passed against me not to die on a gibbet but to be held vnder euerlasting death with the damned hath the Lord by the word of his grace giuen mee a free pardon and deliuered me from all this wofull estate Oh how can I do this wickednes against such a master against my God who hath not onely freed me from my miserie but aduanced me to such dignitie as no man is in the house aboue me and made me not steward onely but heire with Christ to partake in the same glorie with him Oh I could neuer answer such vnthankefulnes Would God men in temptations would lay such considerations to heart and then could they not be so headlong carried into the common sinnes of the age of swearing drinking sabbath breaking vncleannes and such like Againe if the Lord make any suit vnto vs as he maketh many in the ministerie of the word the motions of his spirit and the counsels and exhortations of his children either to call vs forward in grace or recall vs from some sinne here is a strong motiue for the good speed of it euen the laying to our hearts the great things he hath done for our soules he can command vs nothing but we are sure he hath done farre more for vs say then with thy selfe oh I was attainted of high treason against God the King of glorie cast and condemned by the law my necke was vpon the block and the streak of death was euen a giuing and then did this great King send me a most vnexpected but a most welcome pardon he hath put away my offence abolished the staine of it and restored me by act of parliament kept in heauen to my blood nay more aduanced mee to an honourable office neere himselfe that none is in greater grace then I am shall this King now command mee any thing that shall seeme burdensome can he command any thing so soone but I must needs call to minde such free grace formerly bestowed Nay doth he enioyne me but some small peece of seruice for mine owne good and vrge me thereto with the remembrance of his former grace towards me Oh what an vnthankfull creature were I if so equall a suit should not preuaile with mee but goe vnrespected In a word let vs be glad of such a gentle schoolmaster which inuiteth vs by such allurements which if they be not of force to mooue and preuaile with men there remaineth nothing but that the terrors and curses of the law returne againe vpon them and these shall schoole and tame them well inough Now we come to the former of the lessons which grace teacheth namely to denie 1. vngodlinesse 2. worldly lusts By vngodlines is meant properly euery transgression of the first table namely all irreligion and open despight of God and his ordinances all negligent also and deceitfull seruing of him an inbred and mother sinne hauing so many sinnes sucking vpon her as there are wayes whereby any or all the fowre first commandements are transgressed And more indirectly the sinnes of the second table are included so farre as they proceed from the neglect of the former By worldly lusts are meant two things 1. the lust of vnlawfull things which tend to our owne hurt or our neighbours in bodie goods name c. 2. the vnlawfull or immoderate lust of things lawfull which are brought to three heads 1. The lust of the flesh that is desire to liue softly to fare daintely and deliciously euerie day and that the soule may take the ease and much more the fruits of these as vnchast desires lustfull and rouing affections and looks loose and vncleane words and practises 2. Lust of the eyes the couetous and crauing eye the euill eie which can see nothing but it wisheth it the excessiue seeking and holding of earthly things immoderate desire of riches Achan will haue the cursed Babylonish wedge and garment and Ahab will fall sicke on his bed for Naboths vineyard 3. Pride of life ambition thirst after preferments state credit popularitie blind selfe loue contempt of others boasting rash confidence c. All these are called worldly lusts because 1. they are not of the father but of the world that is either in the best vse of these things so affected they are of the world and respect the present life they are not diuine things but tend vnto the world wholly and are corruptible with the world which passeth away so as it were madnesse to place the kingdome of God in such things as meate drinke honours pleasures though neuer so lawfully vsed Or else these lusts are the desires of worldly men for naturally mens hearts feed vpon these lusts till grace worke some change in them that they can see God in Christ become their father who contenteth them with better and sweeter portions 2. They are
the roddes of the Almightie and not to bowe or be humbled vnder his hand are high points of Atheisme and vngodlinesse the which although grace teacheth to denie yet how many ignorant persons liuing vnder grace in their hearts and liues say there is no God yea how many that professe this grace thinke themselues at the best ease in their neasts when God and godlines is furthest from them that is their heauen and then can they enioy their sinnefull pleasures most remorslesly though deare shall they buy them O how vnwelcome is a thought or sauourie speach of God to such persons and in their afflictions how many professed Christians flie as farre from God as hell it selfe to diabolicall meanes vnto witches and sorcerers because as Saul complained God answers them not and yet many moe with Asa dwell in the naturall meanes and seldome looke any higher 2. Another branch of vngodlinesse respecteth Gods worship and hath two members 1. To cast off the worship of God either in publicke at the house of God or in priuate in their owne houses whereby men after a sort banish themselues from the presence of God and with Caine cast themselues out from the face of God and herein they highly sinne whom conscience compelleth not to come in but law custome or imitation of others as also those that lie vnder their pretenses to iustifie the withdrawing of themselues whether more simple who say that euerie mans good meaning is his good seruice of God or more froward who say they can serue God as well on their horsebackes as in the Church and what can they learne more there then they knowe c. 2. Ordinarily to ioyne in Gods publike worship and not seldome at home in the family but yet with hearts full of guile and hypocrisie when men approach with their lippes but their hearts regard wickednesse and nourish vngodlinesse such as the Prophet speaketh of which sanctifie themselues and yet in the garden behind a tree eate swines flesh and mise and such abhomination Now although grace which neuer contenteth it selfe with the forme of godlinesse but worketh the power teacheth the deniall of all this yet how many trewants haue entred into this schoole and liued vnder the Gospel a long time and yet the loue of the world the pursuing of the honours profits and pleasures of it hath banished all the care of Gods true seruice in them so as howsoeuer many in some blind and sinister respect or other can come to heare Ieremie speaking from the Lord and for the present delight in that which is spoken yet their hearts goe after their couetousnesse or some other vngodlinesse hath taken vp their thoughts and affections that the word cannot sinke into their soules which is the lamentable condition of infinite Christians who are all pronounced vngodly persons notwithstanding all their profession The third fruit or branch of vngodlinesse concerneth the word of God against which many notable parts of impietie breake from a number of men As 1. Inwardly to conceiue that either God speaketh not in and by vs but that we speake of our owne heads besides the booke which were it not a generall receiued opinion amongst men certenly they could not they durst not shewe themselues so careles so vnreuerent and retchles in hearing as most men doe For I auouch neuer did any of the heathen receiue the oracles of their reputed gods deuils indeede so heauily and drowsely as Christians doe the oracles of God Or that we speake by instigation of others as Ieremie was accused or else at the worst if we doe speake from God that they shall struggle well enough so as our word shall not be true against them let the sword passe through the land yet they shall sit safe inough But what an height of vngodlinesse this is we may see by the curse and punishment of it Reu. 21.19 whosoeuer shall diminish any thing from the truth contained in the book of God God shall take away his part out of the booke of life and yet to this height either a number are come or else the Apostle Peter mistooke his ayme who prophecyed that in the last dayes such mockers should come which should say where is the promise of his comming c. imitating herein those mockers in Ieremies time who said where is the word of the Lord let it come nowe 2. Some goe further whose atheisme carrieth them to blaspheme the word and according to the abundance of the wickednes of their hearts their mouthes often speake Some say plainly that it is no matter to goe to sermons but to heare diuine seruice some that there is too much preaching and vision is too frequent others come not because they can followe them no better fearing least by sitting by a fire they should grow colder or more hungrie by eating their fill Others liue as honestly without sermons as those that runne fastest after them others can pretend warrant for any vngodlines but can find no warrant in the word to come to a sermon on the weeke day What is all this nowe but to shewe the brand set vpon the wicked who say to God depart from vs or we will depart from thee for we haue no desire to knowe thy wayes 3. Carelesly to reiect the word in life and runne on a head without direction of the word either according to the lusts of a mans owne heart or the fashion of others is a manifest note of vngodlinesse for if it be a note of a godly man not to walke in the counsell of the vngodly then must he needs be an vngodly person who leauing the counsel of the word followeth the wicked direction of himselfe or others and yet among Christians what an intollerable yoke is it thought to be bound to call to examination by the word the speciall duties and actions of their callings and life and a number are in such a gall of bitternes that hauing heard the word convincing and ouerthrowing such and such lusts as not only liue but raigne in them if they cannot find some shift not to make it their case directly they can be as direct as the people to Ieremie to answer The word which thou hast spoken in the name of the Lord we will not heare it of thee but we will doe whatsoeuer goeth out of our owne mouth We haue vowed to doe thus and thus So men haue vowed to their owne lusts and waies and will be as good as their words But grace hath not taught any such who haue not denied such vngodlinesse The fourth branch of vngodlinesse respecting the waies of the vngodly person appeareth 1. In not subiecting of his heart and life to Gods lawes he would with all his heart haue his thoughts affections and actions exempted from such strictnes and precisenes What are not thoughts free but Gods law must bind them in this point of Atheisme infinite sonnes of Belial are drowned and
from heauen and in such glorie as neither the tongue can vtter nor the mind of man can conceiue called in the Scripture the glorie of his Father that is such as is proper to the Father to himselfe and the blessed spirit and not to any creature communicable 2. This is a glorious appearing not onely in regard of Christ himselfe but euen in regard of his elect also who shall appeare with him in glory Matth. 19.28 When the Sonne of man shall sit in the throne of his maiestie we which haue followed him in the regeneration shall sit with him 1. Ioh. 3.2 We know that when he shall appeare we shall be like him For then we shall haue not onely redemption of our soules which euen here we haue in part but euen the full redemption of our bodies also and both in soule and bodie receiue our inheritance euen the crowne and kingdome of glorie Quest. But how shall this glorie of Christ appeare to be so bright Ans. Our Apostle saith that it shall appeare to be the glorie of the mightie God Christ is called a mightie God first simply in himselfe beeing of equall might authoritie and power with his Father and therefore Psal. 47.2 he is called an high Lord and terrible and a great King ouer all the earth for that these titles belong to Christ the effects of his gouernment following in the next words declare Secondly comparatiuely in respect of Magistrates and others that are called Gods for Christ is not a God as they be by office or participation for so he should be but a weake and little God whereas he is a mightie God both in his nature and essence and who is God like our God saith the Psalmist Thirdly in regard of this his appearance for although he shall exercise his iudiciarie power and appeare as the Sonne of man yet shall he be mightily declared to be the Sonne of God much more then by his resurrection from the dead the personall vnion of his diuine and humane nature shall shine out as the sunne in his strength which while he liued vpon earth was vayled and hid And thus it shall appeare 1. In his humane nature he shall appeare the head of the Church his bodie Ephes. 1.22 2. His power shall be such as shall subdue all things vnto himselfe and put them vnder his feete euen Satan sinne hell death and damnation Revel 20.14 1. Corinth 15.28 Now his glorie cannot but be proportionable to his power hence we read of the glorie of his power 2. Thess. 1.9 3. Hee shall come with such attendants as no man is able to behold the glorie of the least of them for he shall come with thousand thousands of his Angels beeing his Ministers the glorie of all whome he shall so farre surmount as the sunne doth the lesser starres in brightnesse 4. Hee shall sit vpon his great white throne Dan. 7.9 great as beeing infinitely more glorious then Salomons white yuorie throne and white answerable to the puritie and perfection of the iudge and iudgement and beeing set he shall after the summons giuen to all flesh and presented before him declare and iudge not only open sinnes committed from the beginning but also his godhead manifesting the same to his minde euen the secrets of hearts which none but God can doe and then proceed to the pronouncing of a most righteous sentence according to the qualities of the persons presented the which sentence once vttered it shall stand without all gainesaying for all eternitie In all these then shall he shew himselfe as the sonne of man so also the mightie God Now because this appearing is set out to be so glorious and fearefull in that the person of this iudge shall be clothed with all his roabes of glorie and maiestie least the godly hereby should be terrified and discomfited least they should by reason of their sinnes and infirmities be afraid and loath to behold this glorie and least that they beeing in themselues so base and abiect should beginne to conceiue that they should be contemned or neglected of him who shall shew himselfe so glorious the Apostle for the comfort of such addeth that although he be a mightie God yet is he also our Sauiour and will not in all his glorie forget himselfe so to be neither can neglect those for whose saluation he paid such a price as was his dearest blood Where also by the way note that these two titles the mightie God and our Sauiour are not of two subiects as some heretikes haue held laboring thereby to elude this so pregnant a testimonie of the diuinitie of Christ the weight of which so pressed them as that they were gladde to flie to a miserable sâ—ift of disioyning them by a colon that so disioynted the former of them might more probably be attributed vnto the Father and the latter vnto the Sonne But the Apostle professedly as foreseeing how Satan and his instruments would oppose the place vseth but one article to note but one subiect to whom both the predicates most truely and properly agree The like example we haue 1. Cor. 15.24 So much of the meaning Now follow the instructions of the verse Doctr. 1. The doctrine of the Gospel truly receiued lifteth vp the heart to waite for Christs second appearing for seeing of the good tidings which the Gospel bringeth the greatest and best part are behind vs and seeing God hath not his perfect glorie from vs nor in vs neither we our perfect happinesse here below and seeing further it were a bootlesse thing for vs to serue God here by faith and loue if we could passe no further in assured hope and setled desire of a better life therefore doth this doctrine teach vs not only that the full redemption of the sonnes of God from sinne Satan temptation and teares is behind but also raiseth the eye of the mind to behold and the affections of the heart to long after the time wherein these things shall be reuealed wherein we shall walke by sight and not by faith and in a word wherein our saluation now begunne shall be perfected and we enioy the haruest of those good things the first fruits whereof haue here contented vs. To the confirming of which truth it is first to be noted that the Scripture speaketh in such phrases as if the whole worke of the Gospel were no other then to raise vs vnto this blessed expectation 1. Pet. 1.3 Who hath begotten vs againe to a liuely hope c. that is we who before were strangers and without hope are now through the mercie of God by the Ministerie of the Gospel regenerated and so restored to the hope of an inheritance not fading immortall reserued in the heauens Coloss. 1.23 If yee be not mooued away he saith not from the Gospel but from the hope of the Gospel namely those sweete promises of life which are the verie matter of the Gospel Secondly the whole doctrine is called
adultresse goe and sinne no more so the vse that we should make of his redemption is to cease from euill and depart from iniquitie least a worse thing befall and our ende be worse then our beginning And here is it not to be omitted how the Popish doctrine is in this point an vtter enemie to this redemption purchased by Christ not onely in magnifying their owne merits but in extenuating sinne so as men cannot come to a serious sense and hatred of the same for many sinnes are small and scarce sinnes many are veniall and there is no danger in them originall sinne which is the mother sinne of all is no sinne at all in the regenerate They turne many of the commandements into counsels which men may giue eare vnto for conuenience sake but not of necessitie and in doing these they doe more then the lawe bindeth them vnto By all which dreames of their owne braines as by thicke clouds of darkenes they obscure the brightnesse of this our sunne of righteousnesse and lessen the merit of his sufferings For if so many sinnes are in their owne nature so veniall Christ might haue spared much of his paines and if they were so slight as they make many the Christian might forbeare much of that watchfulnesse against them vnto which we are so often exhorted by the Apostle 4. Hence also is ministred no small consolation to the faithfull for if Christ haue redemed vs from all iniquitie who can lay any thing to our charge seeing Christ hath iustified who can condemne Let Satan now obiect the greatnesse of our debt our owne insufficiencie and weake estate to discharge we may plead that we neede not greatly distract our thoughts to procure any satisfaction besids that which is made on Christs part and accepted on Gods part for vs but all that euer we can make in way of thankefulnesse we acknowledge our selues bound vnto Let the blinded Papist who teacheth that he can satisfie the whole law of God and yet reuerseth it with the same breath when he saith pro huiâ—â— vitae statu worke to satisfie we will to testifie our thankefulnes in that we are freed from so great bondage And purge vs to be a peculiar people vnto himselfe Christ by his death purgeth vs two wayes 1. By obtaining our reremission of sinnes and absoluing vs both from the guilt and punishment of them and this is the iustification of a sinner before God which he effected once and absolutely vpon the crosse of which we haue spoken in the words immediately foregoing the latter way is by freeing vs from the filth and contagion of sinne and this is the sanctification of a sinner and is not done at once but is daily while we liue in this world arising to further perfection and of this purging our Apostle now speaketh the which he affirmeth to be a fruit of the death of Christ as well as the former From the right conceiuing of which those places may not hinder vs where our sanctification may seeme to take an other rise as where the Holy Ghost is called that cleane water whereby we are washed Ezech. 36.25 I will powre cleane water vpon you and yee shall be washed from your filthinesse and from your idols for it is the Lord Iesus who by the power of his eternall spirit offereth his blood as the materiall and meriting cause of our cleansing without which diuine and effectuall power of the holy spirit the flesh had profited nothing 2. Where we meet with such places which ascribe it someâ—ime to the word as Christ to his disciples ye are all cleane by the word which I haue spoken vnto you sometimes to the Sacraments Act. 22.16 Be baptised and wash away thy sins and sometime to faith Act. 15.9 he purified their hearts by faith all these speaches conspiâ—e together in this same truth rightly apprehended For Christ is the onely agent in our sanctification in and by all these he giueth faith and sanctifieth by it as by an internall meane and instrument whereby we receiue our cleansing he sendeth Ministers with his word and sanctifieth by it as by an externall meane wherein sanctification is offered and with his Sacraments that by them as an other outward meanes that inward sanctification might be represented and sealed Thus Dauid prayeth Purge me with byssope that is wash away my sinne with the blood of thy Sonne which is shadowed in these legall sprinklings made with byssope and thus are diuerse other Sacramentall speeches to be vnderstood Doctr. Redemption and sanctification are inseparable companions none is redeemed who is not purged the blood of Christ hath this double effect in whomsoeuer it is effectuall to saluation for hee is made to such of God righteousnesse and sanctification In the lawe we reade of lauers as well as of altars yea and of the brasen sea In the Gospel we reade not onely of blood but of water streaming out of the side of Christ and that his sweate in his agonie was water and blood The blood signifiyng the perfect expiation of the sinnes of his Church and the water the daily washing and purging of it from the remainders of her corruption So the Apostle ioyneth these two together Ephe. 5.26 he gaue himselfe for his Church that is his life and blood and purged it with water through the word and it is cleare that the Apostle Iohn expresseth both these benefits obtained by Christ namely perfect satisfaction for sinne and sanctification from sinne when he saith that this is he that came both by water and by blood and as here it is said that Christ gaue himselfe to redeeme and purge so elsewhere in expresse tearmes to sanctifie his Church Eph. 5.27 Vse 1. In that the death of Christ serueth for our continuall cleansing while we liue in this world we are to take notice and acknowledgement of much filthinesse and vncleannes euen in the best it is no slight soyle or staine that hath fouled our natures which will easily be blowne or brusht off for it sticketh neerer vs then our skinnes that the verie power of Christs death it selfe doth not wholly destroy it while we liue but we haue cause to crie ouâ— with the leper in the lawe I am vncleane I am vncleane nay the godly see what blackamoores they are and how hardly they change their skins and what leopards they are hardly parting with their spots And this made the Apostle take such paines that he might attaine this fruit of Christs death and resurrection after he had beene long able to maintaine his iustification against all challenges and say who shall lay any thing to the charge of Gods elect and what shal separate vs from the loue of God well knewe he how fast this vncleannes cleaueth vnto our natures Heb. 12.1 And this challengeth a number of monsters of men whose hearts beeing gulfes and seas of iniquitie yea the common draines and sinks of all filthinesse
blood of Christ by often meditating and applying vnto himselfe his death and merits which are the onely purging â—ire and fullers sope without which although he take much sope and nitre yet can he not be purged this is the onely fountaine opened to the house of Dauid for sinne and vncleannesse this is the onely lauer of the Church 2. He laboureth in the encrease and strengthning of his faith which as an hand apprehending the former purifieth the heart 3. He diligently and reuerently frequenteth the word and Sacraments as the outward meanes appointed by God for the effecting and encreasing of sanctification 4. When he heareth Christ say If I wash thee not thou hast no part in mee he reuerently falleth downe at his feete in feruent prayer Lord not my feete only but my hands and my head wash mee throughly euen from toppe to toe Thus he knowes he can onely become cleane and by these same meanes he seeth he can only be kept cleane he dare not neglect these meanes as the foule monsters of the world that had rather be wallowing in the dung of the earth and bathing themselues in their dirtie and sinnefull sports and delights then frequent the places where these pure waters streame in most pleasant abundance but their cards dice bowles boules vnprofitable companie idle solitarines which as so many draynes carie with them all vncleannes the which they powre on the heads of wicked men with full buckets chaine them with chaines of darknes that they cannot so much as desire these cleane waters which the spirit powreth on those which thirst after them The second point is the motiues to become purged and to labour in sanctification 1. Because hereby wee resemble the Lord himselfe by which reason we are often in the Scripture mooued to the study of holines Leu. 19.2 and hence we become deare vnto God when he spieth his owne image vpon vs for euen naturall fathers loue their children best who are likest vnto them 2. Hereby we are not only conformable to his image but to his will for this is the will of God that euery man know to possesse his vessell in holinesse and in honour 1. Thess. 4.3 3. Hereby we distinguish our selues from the profane Esaus of the world whereas by nature we are as foule as they 4. We attaine to the end of our redemption and haue an argument that Christs death is effectuall to vs because we see the power of the deuil and sinne destroied in vs. 5. All legall purifications are resolued into nothing but euangelicall sanctimonie which may not be neglected vnlesse we will come behind those who were directed by shadows types whereas we haue the truth substance 6. Without puritie of heart and life no man shall see God Blessed and holy are they that haue part in the first resurrection the second death shall not hurt such for only those that are slaine by the first death are hurt by the second and the second resurrection only profiteth those that haue part in the first Without shall be dogges and whatsoeuer is filthy and vncleane and know we not that the vnrighteous shall not inherit the kingdome of God 1. Cor. 6.9 What meane men then to feare least they should be too pure and too holy and to reproach others as beeing so What a fearefull delusion is it for men to flatter themselues as most doe that there need no such strictnes or precisenes but to come to Church and receiue Sacraments according to law and do as other men do and sometimes as their leysure suffers to read or pray alone and heare a sermon extraordinarie But alas what will it profit a man to be a sundaies Saint and a work-daies Deuil Or what great good can good moods do are we not exhorted to the following of holines to cleanse our selues from all filthines of soule and bodie to an heauenly conuersation to haue no fellowship nor touch any vncleane thing On the other side are we not vrged to continuall prayer In all things to be thankfull to meditate day and night in the law of the Lord to make the word our marke to aime at and in all things with full purpose of heart to cleaue fast vnto the Lord And now dare any flesh except and say but if I shall doe thus it is more then need and I should become too precise and too pure and so are they that do so we serue a God of pure eyes that will not be thus dallied withall To be a peculiar people vnto himselfe In these words is set down one end why Christ vnderwent such paines not only to iustifie but also to sanctifie his Church namely that it might become impropriate vnto himselfe and applied vnto his owne best purposes For as vncleane vessels can neuer be vsed vnto any good purpose vntill they be washed and sweetned no more can sinnefull men euer become vessells of honour reserued vnto the Lords owne vse before they be washed by the blood of Christ and those pure waters of the spirit before mentioned The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth something on which a man for some excellencie in it setteth his affection more then other and therefore layeth it vp and reserueth for some speciall vse and purpose and will not at any hand part with it as if a man should laie vp some bright and bewtifull peeces of gold which he will not suffer to see the sunne as we say or be brought out scarce in extreame necessitie Thus although all the earth be the Lords who beeing the God of nature and grace hath all power and libertie to conferre where he pleaseth grace aboue nature yet his good pleasure was to choose Israel to be his cheefe treasure aboue all people and an holy nation that vnto them he might shew his wisedome and glorie and his loue and mercie vpon them But that was but a type the thing it selfe is specially apparant in the Church of the new Testament euen the true Church of God in all ages since vnto which all those titles iustly belong which Peter giueth to the beleeuing dispersed Iewes A royall prâ—â—sthood a chosen generation an holy nation and a peculiar people Now the Church may be said to be a peculiar people by the Church vnderstanding the true and essentiall members of the Church 1. Because beleeuers are the most precious of men euen the most noble persons of the earth descended of the blood of Christ in which regard they are the dearest of men and nearer vnto God because more noble then the rest Thus Salomon describeth the Church as though it were a stately court where are none but of the blood royall Kings Queenes Lords and Ladies and hence are beleeuers called sonnes of God brethren of Christ and heyers vnto the crowne of heauen Secondly In regard of God they are a peculiar people distinct from others by his grace of election by which they are chosen
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
speake let him speake as the word of God and the embassadors of Christ must speake his message euen as himselfe would vtter it 2. The soule of the word is the presence of the spirit which euerie Minister must striue to make demonstration of for else it is but a dead letter or sound it is the spirit that quickeneth it and maketh it liuely and mightie in operation it is not the demonstration of the person nor manifestation of the man that getteth authoritie to the word but when out of good conscience a man faithfully striueth to make it appeare to the consciences of others that not he but the spirit of God speaketh in him that when simple men shall perceiue the secrets of their hearts made manifest they may fall on their faces and worship God saying God is in this man indeede 3. The Prophets and Apostles haue gone before vs as presidents in this behalfe Micha 3.8 I am full of power by the spirit of the Lord and of iudgment and of strength to declare Iacob his sinne and Israel his transgression Before Isai was sent on his message his lippes were touched with an hote coale from the altar The Apostles accordingly were not sent to witnes of Christ vntill the spirit had descended vpon them and that in the forme of fierie tongues to signifie that themselues beeing kindled with zeale and feruencie in the Lords businesse they should also by their doctrine enflame others and that their speech should not light any where but it should kindle and enflame the hearts of the hearets But the most perfect patterne of imitation herein we haue in the cheife doctor of his Church who not onely after his resurrection could and did make the hearts of the disciples burne within them euen in his ordinarie talke but all the time of his humilitie it is truely verified of his whole doctrine that he taught with authoritie and not as the Scribes Indeed neuer man spake so nor can speake by the confession of his verie enemies for neuer man spake so in his owne name verily I say vnto you neuer man confirmed his speaches with such powerfull and proper miracles neuer man spake with such peculiar grace zeale libertie and command of the spirit in the conscience but yet all his Ministers are to imitate him in zeale in power in libertie of speach and spirit for the glorie of God and come as neere this copie as they can Vse Ministers must take heede of coldnes in their ministerie of liueles and spiritles preaching of powerlesse and a frozen manner of deliuering the word alwaies preseruing a fire of zeale and conscience in themselues mettals we knowe will not worke without fire no more will the steely and stonie heart of man melt or soften without the spirituall fire taken from the altar And yet here I must not be vnderstood as condemning all coolenesse or moderation of speach for doctrine may be ponderous and weightie where the speach is calme and treatable still waters often runne the deepest and Salomon saith that a man of knowledge spareth his words but yet it followeth that he must be of an excellent spirit so there must of necessitie be at the least a soft fire in these distillatiōs But the thing iustly condemned is when men by their owne default beeing giuen ouer either to pride sensualitie or worldlynesse haue benummed their spirits and are become frozen without power or life in their ministerie and so bring forth their doctrine as many women doe their children stil-borne teaching as the Scribes onely of forme without zeale or conscience or experience of that they speake And before I leaue this point it must be knowne that whereas I require heate and authoritie in the deliuerie of the word that therefore euerie heate should be warrantable for some is iustly condemned as 1. all heate of humane affection proceeding from perturbation and passion 2. all inconsiderate heate of youth 3. all heate not well guided although in good men full of godly affections but suffered to boyle ouer so farre as a man looseth his memorie and interrupteth his doctrine and whole discourse 2. A flattring Ministrie is an enemie to this authoritie for when a Minister must sing placebo and such sweet songs it is impossible for him not to betraie the truth 3. To withstand this authoritie or to weaken it is a fearefull sin whether in high or low and the Lord will not suffer his messengers feet to be cut off 4. Hearers must 1. pray for their Teachers that they may deliuer the word with authoritie with boldnesse and with open mouth Ephes. 6.19 Coloss. 4.4 2. Not deeme this authoritie in Ministers humor or anger or bitternes and much lesse madnesse with Festus and least of all to cast them in prison as men rauing as Ieremie was cap. 29.26 3. Not to refuse to yeeld subiection vnder this authoritie nor be angrie when it beateth down some practise which they are loth to part with seeing it is iust with God to reprobate put out the light of such as refuse the conuiction of the light offred The third and last precept of this Chapter and verse Let no man despise thee teacheth two things First how people and hearers should entertaine the Ministers sent them of God seeing they cannot without great sinne despise them for seeing the Lord who could by himselfe worke the saluation of men yet is pleased to vse as his helpers herein weake and base men whom he assumeth into fellowship with himselfe to become coworkers with him although not in the act of conuersion yet in the Ministrie of it who dare despise such whom the Lord so farre honoureth and therefore calleth them his white horses horses in that he vseth them in his battailes against sinne Satan the world and wicked ones and white for the puritie of their doctrine and integritie of their liues yea his Angels namely such as by whom he reuealeth his good pleasure vnto vs and his owne voyce by whom he beseecheth men to be reconciled Secondly how carefull is the Lord to preserue his Ministers from contempt when he affirmeth that such as despise them despise himselfe that sent them In which sence we read that the posteritie of Caine contemning the preaching of Noah dispised and contended against Gods spirit so Israel murmuring against Moses and Aaron Moses saith he hath heard your murmurings against the Lord for what are we that yee haue murmured against vs. Thirdly how vnnaturall a part were it for children to despise their Fathers and what seueritie hath the Lord shewed against it in his law but godly Ministers are the Fathers of their people I am your Father saith Paul and Onesimus yea and Titus here begotten by him vnto the faith he calleth his sonnes Let no cursed Cham presume to scorne them which is not so hurtfull to them as dangerous to themselues beeing the next way to bring themselues vnder
could delight in Gods statutes they would not forget them 3. They neuer vse the right meanes of remembring the word and yet they complaine of forgetting it for before they heare they prepare not themselues by repentance nor by prayer for the spirit to teach them nor after they take no paines by meditation repetition or conference to make the word their owne it is not worth any such labour and therefore complaine no longer of thy memorie but of thy sinnefull securitie negligence and profanenesse accuse thy selfe and bewayle thy sinne who hast suffered thy memorie and mind to be taken vp with olde worne lusts and delights with reckonings of summes of money with earthly profits and commodities and thus hast spent thy dayes in the forgetfulnesse of God And for time to come performe the forenamed duties carefully and although thou canst not remember euerie particular thou hearest yet God by his spirit will fasten so much in thy memorie as shall be meet for thee to practise and sufficient for thy comfort especially when thou shalt stand in greatest need of it as in temptation danger distresse in the day of thy death and iudgement But suffer now in thy prosperitie the things belowe to take vp thy senses it shall be iust with God in the day of thy darkenesse and miserie to leaue thee without the comfort of any one place of Scripture that what thou wouldst not take vp into thy mind when thou mightest thou shalt not be able then when it is offered and thou gladly wouldst So much of the manner of deliuering this doctrine now we come to the matter of it In the matter consider 1. the duties required which are two 1. subiection 2. obedience The difference I take to be this The former is an acknowledgement of subiection vnder which Gods ordinance hath necessarily put a man which therefore he cannot resist for it is vsed in Scripture commonly not only to note that inferioritie which the Lord hath laid on wiues seruants children inferiours and subiects which in verie naturall light cannot but be acknowledged Gods ordinance but also that powerfull subduing euen of such as are vnwilling and resisting for the same word is vsed there where it is said that Christ subiected and subdued all things vnder his feete and the Apostle Rom. 13.5 fastneth this necessitie vpon it it is necessarie to be subiect The latter rather intendeth a free and voluntarie obedience vnto the lawful commandements then such necessarie subiection vnto the persons which may be considered as an effect of the former and a branch of the same roote for where there is a conscience of subiection there will be cheerefulnes in obedience The second point in the matter and substance of the precept is the persons first to whom the duties belong namely all Magistrates who are here distributed into 1. principalities 2. powers The former of which two meaneth those who haue primarie and plenarie power vnder God and by their proper power and command administer within their seuerall dominions such are Kings Cesars and cheefe gouernours in free states The latter signifieth such as exercise delegated authoritie and hold from those higher powers such are vicegerents or viceroyes vnder the King presidents of prouinces Leâ—fâ—enants ouer countries Mayors of citties or townes c. Thus are Magistrates ranked into Kings and those that are in authoritie 1. Tim. 2.2 and into Kings and those that are sent of them 1. Pet. 2.12 Thus subiection and obedience is due to them both euen to the latter aswell as to the former and because these are sometimes meane men as the other are often bad men the text calleth vs to turne our eyes from the persons and fixe them especially vpon the ordinance of God which maketh these duties their right for here is a metonymie of the adiunct it is not said let them be subiect to Princes as those that haue power from them but to principalities and powers as though he had said let them not looke so much to the men exercising rule and power as vnto the power and ordinance it selfe and seeing there is no power but of God let them submit themselues vnto euery ordinance of man for the Lords sake Secondly the persons from whom these dues must be paid are all Christians in generall without exception for the Apostle includeth them all in the word them and therefore clergie as well as laytie yea euery soule must be subiect to the higher powers if euery soule then the clergies as well as others Doctr. 1. Christianitie eateth not vp Magistracie nor destroyeth gouernment and ciuill authoritie but ratifyeth confirmeth it for Christians are here called to subiection and obedience to ciuill authoritie The reason is 1. the kingdome of Christ is not of this world his authoritie deuideth not ciuill inheritances his crowne and scepter detract not from earthly crownes and scepters his weapons are not carnall the keyes of his kingdome are no temporall iurisdiction he could both be the true lawfull King of the Iewes and yet conuey himselfe away when they would haue giuen him his right 2. For one ordinance of God to destroie another would argue want of wisedome in God the ordainer the very thought whereof were blasphemous The orders of Christ in his Church then cannot bring confusion in the commonwealth for then the Lord should not be a God of order but of confusion nay on the contrarie for the Churches sake which he loueth he keepeth order and maintaineth gouernment in common wealths that his Church while it is a gathering in the world might find safe harbour therein and this doue of Christ haue place where to set without danger the soale of her foote 3. Moses so wisely from God constituted both ecclesiasticall and politicall ordinances as that the one was so farre from violencing the other as one of them could not stand without the other and was Christ the Sonne any lesse wise a law-giuer in his Church then was Moses a seruant Vse 1. This doctrine meeteth with that wicked opinion of Anabaptists and Libertines who hold that Christians need no Magistrates nor ought to be subiect vnto any and why so 1. Because they are the Lords freemen 2. They are the iust who need no laws but are a law to theÌ„selues 3. They need no protection but the Lords 4. Their badge is loue which suffreth and couereth all things and therefore they may not reuenge nor resist euill by carrying before the Magistrate But for the first the libertie of the Lords free men in this life is spirituall and inward and noâ—â—utward and bodily till the life to come For the second if the law be not made against them yet it is for them and their good for suppose they do no euill yet may they suffer much wrong and euill without defence of law so as the old saying will here be true Kings were ordained for men and not men for
according to Christs institution that the whole worship of God be purged from humane traditions and superstitions that the Church discipline be executed according to the word of God that not onely thefts murthers adulteries forceries which euen heathen kings haue rooted out of their countries be punished but also blasphemies cursings atheisme heresie drunkennes Sabbath-breaking c. In a word we yeelde vnto the soueraigne power soueraigne authoritie to driue all sorts of men Ecclesiasticall and Ciuill to all those duties religious or secular which God hath laid vpon them and according to their care herein haue they beene commended or disallowed in the Scriptures Now that Princes should not command but according vnto God the Lord hath appointed them meanes as 1. The booke of the lawe to be by them continually to iudge of all matters according to the mouth of the Lord and to frame and execute their lawes according to the same 2. The ministerie to explane and lay open and put them in mind of their dutie out of that booke For these two Magistracie and Ministerie serve one an other as the left hand the right But here Ministers must take heede that they take no more vpon them then to aduise and aduertise from the Lord seeing this is one maine difference betweene Magistracy and Ministerie that although one haue an eye to the other in that Magistracie must stablish the Ministerie and the Ministerie direct Magistracie yet neither of them may execute the other Moses and Aaron must communicate their counsels and labours but both must knowe their owne standing After them Iosuah must ioyne with Eleazer Dauid the king must take advise of Nathan and Gad the Prophets Iosiah with Huldas so long as Iehoidah the Priest liueth to direct Ioas he prooueth well but after his death he waxeth worse And Vzziah will seeke the Lord in the dayes of Zachariah the Priest but afterward degenerateth and groweth verie naught and vnlike vnto himselfe Thus as formerly we haue stablished the regall power ouer all persons Ecclesiasticall as wel as others so now haue we also ouer all causes Ecclesiasticall as well as Ciuill with this onely exception vnder Christ who must still be acknowledged the soueraigne Lord and King of his Church to rule it by his own word and lawes according to which direction while they square their gouernement as Moses did all in the temple by the patterne shewed in the mount happy are the people happie is their gouernement happie are themselues in their administration but thrice happie shall they be in their account Quest. But all this while you onely bind the Prince to the lawes of Christ in gouerning the Church doe you giue him no power to make Ecclesiasticall lawes and constitutions of his owne Answ. Yes but concerning this point I thus conceiue that Ecclesiasticall lawes are of two sorts 1. Such as prescribe both the matter and manner of the worship of God and the whole substance of Church gouernement which are all the lawes of Christ himselfe made to his hand 2. Other Ecclesiasticall lawes which remaine for the supreame power to make are of two sorts 1. Either edicts for the authorizing and commanding the excution of the former lawes for the building and repairing of the Church that it may be a louely spouse of Christ. Or 2. such constitutions as are circumstantiall and in things meerely indifferent which may varie according to the variablenes of times places and dispositions of Churches and here he hath power to make Church-lawes of his owne so as the rules of the word be not transgressed concerning things indifferent And I thinke this a truth not denied by any In performing both these latter Kings and Queenes are called nursing Fathers and nursing Mothers to the Church Now follows the second ground to be laid for the resoluing of the former point namely that seeing Kings are of power to doe what they list although not euer lawfully in regard of the lawes of God or nature yet safely in respect of his subiects who may not violently resist their persons or proceedings for who shall say vnto him what doest thou in this regard they may and sometimes doe command vnlawfull and vniust things and inflict grieuous and heauie burdens vniustly whether must obedience and subiection be yeelded them or no Ans. The conclusion is It is neuer lawfull to resist or rebell or vse any violence against a lawfull Magistrate for this were to rise vp in armes against the ordinance of God and consequently against God himselfe The Apostle Peter indeede calleth it an humane ordinance or creature but not in regard of the author as if it were deuised by man but of the ende because it is ordained of God for man as the proper subiect and for his profit as the proper ende of it And therefore though Popish Friers and factors stand within Corahs tents with poisoned daggers digging out the life-blood of Christian Princes and especially the Iesuites those cursed Shebaes which make no bones by themselues and others most treacherously to slay their kings and masters yet Dauids heart smote him when he made but a slight assault vpon the skirt of Sauls garment because he was the Lords anoynted teaching vs by his example another lesson then by violence to helpe our selues if we could doe it out of the vniust commandements and executions of those whom God hath set in eminence and authoritie aboue vs. But here we must take direction how to carie our selues towards lawfull Magistrates commanding or imposing vnlawfull things For consideration must be had whether the command bind vs to doe or to suffer and beare any vniust thing If the former enioyning vs to doe that wherof we haue not good ground to do it of faith here the supreame power of all must be obeyed and the prince only in and for the Lord for so Cesar must haue Cesars as God may haue Gods Daniel and his fellowes deliberated not to answer the King but boldly and readily professed that they would neuer worship his Image they would submit themselues to his furie but durst not to his commandement The Martyrs in Queene Maries time whose mention and memorie is honourable resisted not nor rebelled they willingly and ioyfully gaue their bodies to the flames but still professed against the idolatrous worship and doctrine established by law In Ieroboams time those which could conforme themselues to the edict of the calues were doubtles counted obedient and had the grace of the times and it went hard with others that durst not saue their labour but repayred to the Temple still but the Lord condemneth and accursed such wicked obedience and bringeth euill vpon all Israel for it No power on earth can make the conscience safe in the doing of a thing vnlawfull although in a thing indifferent conformed to the rules of the word the Princes law is a binder It is a weake speach therefore to say I do this and that
as an other Some there are that seeme very religious can come to Church go in the count and companie of Christians and religious persons but verie vnmercifull ouergrowne with couetousnesse and in priuate for a pennie aduantage discharge all religion till Church time againe Others are mercifull inough but carelesse of religion altogether some are iust in their dealings but vncleane or intemperate others are temperate but vniust lyars swearers and no fidelitie in them The Apostle Iames meeteth with all these teaching vs 1. that pure religion standeth not onely in harmelesnes and keeping ones selfe vnspotted but in visiting the fatherles and widow that is the frequent practise of workes of mercie and charitie many say if I were rich I would do thus and thus but art thou a Christian art thou religious then though thou beest poore thou art mercifull Paul commended the Macedonians that beeing but poore yet they were rich in liberalitie toward the Saints 2. in cap. 2.10 that he that offendeth in one point of the law is guiltie of all and he that saith thou shalt not commit adulterie saith also thou shalt not kill now if thou dost no adulterie yet if thou killest thou art a transgressor of the law Vse 3. If a Christian must employ himselfe in euery good work then must men so cast and contriue their courses that neither duties of pietie hinder the duties of their calling nor these stand in the way of the other And he that hath the heart of the wise to know time and iudgement forecasteth both wisely and knoweth one of these to be subordinate but not opposite vnto the other Hence must Christians forecast and remember the Sabboath before hand and so order and husband their times and seasons that there may be place and time and oportunitie for euery good worke in the week-day and especially for the best workes whether publike exercises of religion or priuate prayers and exercises in the family Which wise managing of affaires because men are wanting in therefore sometimes the Sabboath must be encroched vpon and Gods seruice iustled out for some carnall matters other times weeks exercises are neglected because this inconuenience or losse in the calling was not seasonably and prudently preuented the priuate seruice of God also in the family must now and then be laid downe for a time or turne because some other domestical distraction hath deuoured the time allotted for it Let no man then seperate those duties which the Lord hath coupled if thou beest readie to the duties of thy particular calling forget not the duties of the generall if thou wouldst be seruiceable to men forget not in the meane time thy seruice of God If thou canst be diligent to prouide for thy selfe and thy family set sometime apart to looke out to enquire into and releeue the necessities of Gods children family abroad But woe to such knots of companionship tied fast by the deuil to sporting gaming or other vngodly lusts that neither the duties of their calling on the weekeday nor religious exercises on the Sabboath can obtaine them Doctr. 2. That euery Christian ought to keepe in himselfe a fitnes and readinesse to euery good worke is plaine in the Scriptures For 1. in duties of pietie we are enioyned not only to come to the house of God but to take heede to our feete and to wash our hands in innocencie before we compasse the Altar and first to sanctifie our selues before God and reconcile our selues to men and then bring our gift If we preach we must doe it readily and of a readie minde for then we haue reward If you heare you must be swift to heare and readie to heare rather then offer the sacrifice of fooles 2. In performance of duties of loue and mercie vnto men we are called to readinesse in distributing 1. Tim. 6.18 and mindfulnesse to distribute Heb. 13.16 3. In priuate duties when God giueth vs peace and opportunitie we must serue him with cheerefulnesse and good hearts Deut. 28.47 4. In priuate iniuries we must be ready to receiue yea to offer reconciliation and to forgiue which is another good worke and so in the rest Reasons 1. We herein become like vnto God whose nature is to accommodate himselfe to our good whose readinesse to giue bountifully and forgiue freely is hereby shadowed 2. Hereby we also bewtifie and as it were guild our duties when they come off without delaies without grudging murmuring or heauinesse but as from men inuâ—ed to weldoing 3. Hereby we may laie hold of Christian consolation in that this readie and willing mind is accepted where often power of doing good is wanting and indeed the regenerate often want power and abilitie vnto good but to want will and desire is dangerous Vse Whosoeuer would finde this grace in himselfe must trie it by the companions of it As 1. there must be a good heart cheerefully and willingly disposed vnto and in the doing of good 2. Thess. 2.17 The Lord must first mooue and perswade the heart for so the word signifieth as well as to comfort and then establish his to euery good word and worke Hence are we exhorted to do euery thing heartily as to the Lord. The Lord would haue none to offer any thing to the building of the tabernacle but whose heart incouraged him and whose spirit made him willing If thou findest not thine heart accompanying thy duties but thou doest thy religious duties for necessitie law fashion or for some sinister end and thy duties of loue with a straite heart or an euill eye thinking any thing bestowed too good or too much thou hast slaine thy action before the birth it was neuer quickned it hath no life noâ— soule God who loueth only a cheerefull giuer will not endure it 2. He that is continually readie to euery good worke cannot but be abundant in good workes the phrase little differing from that 1. Tim. 5.10 The widow that hath beene continually giuen to euery good worke for else this readinesse could not be other then an idle preparation Dost thou continue in prayer in all things giue thankes hast thou bin diligent in trayning vp thy family in Gods feare hast thou with Onesephorus often refreshed the Saints doth the loynes of many blesse thee and the blessing of the poore and widow returne vpon thee shew me the â—oats and garments thou hast made shew me the knowledge and feare of God in thy family expresse the faith thou professest by such fruits of faith as these are and then hast thou profited in this precept els thou as yet commest short of it 3. In such a partie will be a forgoing and departure with things of price yea the best thing he hath will not be too deare to purchase that dutie which he seeth God requiring at his hands which if it be wanting because many good works are costly a man cannot be ready to euery good worke Now to apply the
sinne vnlesse it be for trifles or of reuenge so Paul appealed to Cesar and helped himselfe by the benefit of law 4. It is lawfull for euery Christian in defect of the Magistrates aid in the lawfull defence of themselues liues and goods to become Magistrates vnto themselues in which case they may without sinne both strike and slaie so as desire of reuenge and intent of blood-shedding be absent 5. Neither is domesticall discipline excluded by this precept whereby fathers and masters may if the fault require put on seueritie in their iust corrections of their seruants and children But the sinne here condemned is when men suffer their lusts so farre to sway as they not only not follow the things which make to Christian peace but are enemies vnto concord and brotherly loue men of such violent affections as are readie not only to returne iniurie with iniurie but with seauentie â—old reuenge right Lamechs and rough Ismaels whose hand is against euery man men of a word and a blow fitter for the camp then the congregation of Christian men Now what an hatefull thing is it that a Christian should be endited at the Lords barre for a common barrater and quarreller How vnlike should he be to God who is a God of peace and loueth peace and the sonnes of peace how farre from hauing any part in the merit of Christ who hath dearely by his precious blood bought the reconcilement of all things how vnanswerable were it vnto this profession of Christianitie which cannot become a kingdome deuided against it selfe how preiudiciall to Christian duties both interrupting prayers and withstanding the acceptation of them when the gift is brought without a reconciliable mind How doth this course in Cains way violence all bonds both of nature and of grace signing a man to be out of the communion out of the naturall fraternitie in the first Adam and much more out of the spirituall in the second yea arguing such feirce men to be rather of the serpents and crocodiles seed betweene which and man God hath put an enmitie then of men seeing they haue put off all respect of creation of adoption of flesh and of faith But because many thinke they haue some reason to looke bigge and carrie resolute stomackes and high spirits in their breasts and as bigge words in their mouth let vs looke a little into their pretences First some conceiue that it is the way to get credit and become esteemed to proclaime contempt of euery man and to come into account by making account of no man hence is it that lawles wretches and masterles miscreants thinke themselues in sufficient credit when they haue scorned their betters impudently ouercrowed their equalls and by a rude behauiour made shew that they care for no man But how often for surenes hath the Lord threatned that with the vile shall be contempt and that the froward of heart shall be despised both of God whom they haue before hand despised and of men also for they shall meete with Ismaels recompence euery mans hand shall be against them whose hand is against euery man And who can be wonne to giue them any credit for such swaggering and contemptuous courses men of vnderstanding discerne their follie and pittie them men of ciuill behauiour discouer their vanitie and condemne them yea euen those who are next to themselues I meane to the worst in their hearts despise yea and deride them and here is Gods iustice crossing such lewd conceits Secondly Others stand vpon their manhood and are loth to be counted no-bodies or spiritles or esteemed cowards which they cannot auoid if they should not returne like for like and this is the sensuall wisdome of the flesh that he is accounted but a foole that will suffer euery man to ride him and tread vpon him and not turne againe But our Sauiour setteth himselfe against this Pharisaicall doctrine for they taught that a man in priuate reuenge might take an eye for an eye a tooth for a tooth a limb for a limb But the Christian rule is resist not euill namely with euill nay turne rather the other cheeke and who art thou that darest reuenge thine owne wrongs seeing the law prohibiteth euen purpose of reuenge and the voice of the Gospel is dearly beloued auenge not your selues but giue place vnto wrath and the wisedome of God telleth vs that it is the glorie of a man to passe by offences and that the manhood of a Christian is to ouercome himselfe and master such vngodly lusts and yet if we further marke the ends of these braue spirited fellowes euen they will shew how odious such a savage course is vnto the Lord for of those who are readie to receiue euery word with a stabbe or whose second word out of displeasure is the pointing of the feild the former seldome goe to their graues in peace and the Lord saith Dauid scattereth the people that delight in warre and suffereth not the bloodie man to liue out halfe his dayes and for the latter who in time of peace must be out in the feilds their â—state is miserable euery way for if he kill he hath shut himselfe out of heauen and cut himselfe from off the earth hauing so polluted it as it cannot be purged but by his owne blood and vntill Samuels sentence against Agag be passed vpon him that as his sword had made another mans mother childles so should his mother be made childles by the sword of the Magistrate or if a man in such a fight be slaine how fearefull is the death of such a one who euen in thirsting after another mans blood hath shed his owne how can we but conceiue of the iustice and truth of that speach the seeker of vengeance hath found it both of them haue taken the sword vncalled and both haue iustly perished therewith Thirdly others say why he shall doe me no wrong I will not be crossed by him I haue my passion aswell as he he shall know that I haue a stomacke and can be angrie aswell as he and that I can make my partie good inough with him c. But this is no other then to giue place to the deuill who inspireth such carnall pleas for so mostrous a sinne as is an enemie to all humane societie Where is now the wisdome which is from above it is pure it is peaceable it is hardly incensed Where is now that vnderstanding of a man which Salomon saith maketh him long-suffring and if thou professest thy selfe a naturall man only why hast thou so long professed thy selfe a Christian which if thou art thou must seeke peace and pursue it pocket wrongs and passe by iniuries Obiect But I should neuer be quiet if I should put vp euery wrong But is it the way to tame thy aduersarie to become like him The way to haue thine enemie to become thy freind is to feare God and take his way that thy waies
reason If God haue beene so bountifull a benefactor vnto vs when we were so vnworthy as the former verse describeth that his meere and alone mercie saued vs then must we in imitation of our heauenly father doe the like to our brethren But God hath done thus ver 4 5. so as from both we may well reason that a newe condition requireth a newe conuersation newe men must haue newe manners we beeing Christians may not carrie our selues so crookedly as in times past nor so roughly towards those who now do the same things which then we did considering our owne selues But before we come to the particular descriptions of these two estates one or two general obseruations are necessarily to be collected out of the scope of the verses Doctr. 1. The consideration of the common condition is a notable ground of meeknes and moderation towards those who yet are vncalled to the faith For 1. whereas pride maketh the heart to swell against the brother and is a roote whence these bitter fruits arise this consideration pulleth those peacock feathers and humbleth the heart so as when it can finde no other reason of forbearance here it neuer wanteth a most effectuall one What we are brethren of common parents of common condition our estate our temper was all alike I was borne into the world as naked in soule in bodie as he was And thus by this consideration the Apostle beateth downe the pride of man who seperated thee hast thou any thing aboue another which thou hast not receiued and then why boastest thou as if thou hadst not receiued it and elsewhere disputing of the breaking off of the naturall branches the Iewes and ingrafting the Gentiles he vseth almost through his discourse no other argument to keepe the Gentile from insulting and priding himselfe ouer the Iew but this same The Iewes now beleeue not nor haue obtained mercie no more in time past did you Gentiles beleeue nor had obtained mercie Againe the Iewes are broke off so may you Gentiles be for of your selues you stand no faster then they did be not therefore high minded but feare Secondly This consideration not only subdueth that violent affecti-of pride but worketh the heart to such affections as not only beseeme our selues but befit the offender and these are two 1. for time present pitie and compassion 2. hope for time to come The former of these two is a fitter affection for a ChristiaÌ„ then anger or wrath against the vnconuerted How forceable that argument is to mooue vs to the workes of mercie and loue towards the bodies of men in that they are our flesh appeareth Isa. 58.7 Thou shalt not hide thy selfe from thine owne flesh but bring the wanderer to thy house couer the naked deale thy bread to the hungrie and yet much more hence must we put on the bowells of mercie toward the soules of men by letting their miserie into our hearts that our verie bowells may yearne as if their condition were now as once it was our owne And if we must so farre pittie our neighbours beast yea our enemies that when we see it faile vnder the burthen we must helpe it vp ought we not much more helpe to beare his owne burden and so fulfill the law of Christ This affection would set men about other worke then talking of iesting at or disgracing men for their falls and slips which especially in a professor is meate and musick to the scorners who herein iustly prouoke the Lord to giue themselues vp to feareful sinnes and so be the iust reproaches and by-by-words of men No this compassion would cause them set hand to help them out of the snare to counsell to pray for nay set the heart on bleeding rather then reioysing in their sinne he were rather a monster then a man that could see a man take a fall to the breaking of his back or necke and could turne it into a iest or a man wound himselfe deadly and he make but a meriment of it no the least droppe of humanitie would helpe vp the former and thrust in some napkin to stanch the blood of the latter hath nature taught thee such duties to the bodie of man and hast thou no grace to take to heart the hurts of his soule The second affection wrought by this consideration of common condition is hope for time to come which is another speciall motiue to allay impatience towards offenders Was not my selfe as hopelesse once and in times past as desperately gone in sinnefull wayes but now recalled and brought to the fellowship of the grace of God so God may haue his time for this man whose works and thoughts are yet against him farre he went that neuer returned he that could change Sauls heart in the midst of his rage to make a Paul of him can turne his heart also he that could make of Onesimus a runagate and fugitiue seruant a faithful brother can bring this man bâ—cke the same way he is gone he that made his heart can mend it at his pleasure I must not giue him ouer as hopeles seeing he that had mercie on my selfe may also haue mercie on him We beare many weakenesses and toyes in children because our selues were so once and our hope is that time will outweare them euen so must strong men with babes in Christ and older Christians with such as are in their vnstaied heate The reason is as good our selues were such and they may come to be stronger and older in Christ then our selues are Vse 1. In seeing another mans sinne euer labour to see thine own let his weaknes be thy glasse to view thine own Thou seest another drink to excesse and drunkennes by the wet or the dry say with Pharaohs butler oh I call my sinne to remembrance this day Thou hearest another sweare curse rayle and blaspheme oh the time was that my selfe could do no other thou seest another fall some other way still bring thine eyes home and look to thine owne standing 2. Alwaies condemne thy neighbours vices as though they were thine own take vp the first stone against thine own selfe and sinne cast out thine owne beame first and thus considering thy selfe thou wilt proceed by the spirit of meeknes Here is both the right beginning and proceeding in reformation whereas the forgetfulnes of a mans owne estate in time past hindreth the wise respect of anothers for the present The theife on the crosse implieth in his reproofe of his fellow that if he had considered that himselfe was in the same condemnation he could not almost with his soule and life haue breathed out scoffes against Christ. 3. We see hence how the Lord would haue vs look vpon our sins and old estate namly to the humbling of our selues and the good of our brethren For the first euery new remembrance of any sinne should be a fresh bleeding wound in our soules a false heart it is and woe vnto it that
First what a fearefull deceit is that of many ruffianly Protestants who strengthen themselues in their sinnes sometimes putting off all the feare of Gods iustice and growing into contempt of his iudgements sometimes absoluing themselues from the guilt and curse of sinne in hope of impunitie as though the Lord were become an idle essence who hath put off the power of iudging the world and reuenging the wickednesse of it The Prophet Zephanie noted in his time such a knot of vngodly men that were frozen in their dregges but how came they to this setlednesse in sinne they said in their hearts tush the Lord will doe neither good nor euill And did this sinne die with that age How could it then be that men should so generally fauour themselues in their lusts and become so violent in fulfilling them if they did not conceiue peace in them how could so many of our age scorne religion contemne godlinesse outface goodnesse and conscience how could it be if the Lords silence bred not securitie that we should in vaine crie out so loud vpon profaners of the Lords sabbaths and ordinances against adulterers drunkard◠〈◊〉 swearers raylers and other swarmes of such sinners all whome the Apostle hath barred from any portion in heauen and after our lifting vp of our voyces like trumpets against them no reformation should follow But what a wofull deceit it is appeareth Deut. 29.20 If any man shall blesse himselfe and say I shall haue peace and yet walketh in the stubbornenesse of his owne heart The Lord will not be mercifull to that man but the wrath of the Lord and his iealousie shall smoake out against him and euerie curse that is written in this booke shall light vpon him And so the Lord in the forenamed Prophet hath threatned that whereas they thinke to lie close from vnder his eye who hath put a darke cloud betweene himselfe and them yet he will search as with lights such frozen fellowes to bring spoyle vpon them and to lay their houses desolate Consider this all yee that forget God least he teare you in pieces and none shall rescue A second and as fearefull deceit as the former is that proude conceit of a kind of inbred and inherent righteousnesse of many reputed Christians but indeede of such as wanting Christs righteousnesse seeke to sew their owne â—igleaues together The Pharisies in their time thanked God that they were not as other men they were whole and needed no Physitian The Laodiceans tooke themselues to be rich and encreased and stood in neede of nothing but were deceiued and sawe not themselues in a true glasse which would haue shewed theÌ„ blindnes nakednesse and pouertie So how many ciuill iust dealing and harmeles men euerie where are there at this day who ouerthrowe themselues with this deceit which ariseth sometimes by measuring themselues with themselues as the proud preachers of Corinth seemed somewhat comparing themselues with themselues and otherwhiles by comparing themselues with others whom they take greater sinners then themselues as the Pharisies did but especially through ignorance or a dead knowledge of the righteousnesse of the law they see not what strict righteousnesse God requireth nor their owne corruption boyling within them and so neglect all the sence of their secret lusts rising vp against the loue of God or man and that incessantly in them Paul himselfe without the lawe was aliue and so are these in all vnconscionable wayes without feare of damnation without trouble of conscience and sence of fearefull sinnes because they want the true knowledge of the lawe to worke vpon them while they look at themselues they see themselues liue strictly according to humane lawes they keepe their words are good to the poore iollie housekeepers hold them to old rents without racking their tenants pray for them they are well thought of in their country and what neede of further righteousnessâ— while they looke at others they see some adulterers some drunkards some extortioners they thank God none can charge them with such crimes Yea sometimes they will braue themselues with great professors they would not for a world be so bad as they so couetous so contentious so hypocriticall or some other infirmities shall be fathered vpon them or imputed vnto them and thus they puffe vp themselues ouergrowne with desperate diseases while they scorne others as it were for the toothach Now alas what a generall deceit is this where is there a soule in towne or country but in it owne conceit is aliue which yet liueth in all profanenesse Poore people in the countrie especially content themselues with going to Church and a formall seruice but without all spirit and life yea indeed despise the word and prayer and yet say they serue God as well as others or as they neede or as himselfe giueth them leaue They meane no man harme they say yet their nature must needes be angrie and reuenge too if men much prouoke them they can ordinarily sweare without touch because they say they hope they sweare nothing but truth or by nothing but that which is good If they curse or banne they were vrged vnto it they can seeke out to the witch for themselues their children and cattell because God hath prouided a salue for euerie sore they defie drunkennes but can sometimes in the weeke resort to the alehouse for good fellowship sake they are no common gamsters but after seruice on Sundaies as they say can spend away the time for good neighbourhood Oh how hath the deceitfulnes of sinne ouerreached these poore ones and put out their eies to destruction if there were no law indeede there could be no transgression nor these could be no sinnes but let that light shine once vpon the conscience let the voice of it once awaken the soule out of these dead sleepes they would as fast crie out of themselues and their courses then would all such Pharisaicall righteousnesse vanish as the smoake in the winde then would they no longer say with the Iewes we are wise the word of the Lord is with vs so we are not farre from heauen or so farre as these forward Ministers would make vs beleeue we come to Church we loue a good pulpitman and haue good and faire seruice no no the voice would be that other which followeth we haue all this while reiected the word of the Lord and what wisedome can be in vs and it were to be wished that euen Gods children were wise to discouer this deceite in themselues which otherwise will often dead their diligence in the waies of God while they looke in themselues or compare themselues with others who are not come so farre as they but let them with the Saints looke vp vnto the pure nature of God and to the perfect law of righteousnesse the former will keep them low in their own eyes and the latter prouoke to truth in the inward parts which the Lord by that law requireth A third
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
a word the very scope of this washing in Iordan directly concludeth against that Popish collection of his for why doth the Lord command him to goe and wash in Iordan rather then as he expected that the Prophet should lay his hand vpon him or by a word heale him Surely no stronger reason can be giuen then this that he should not attribute any power or vertue of the cure to the Prophets hand bodie or person but seeing he must doe that in which there is no such power at all but is so vnlikely a meanes of cure as Naaman almost scornefully reiected the whole glorie of the worke might returne to the God of Israel As vnlikely yea more that water should wash the leprosie of sinne from the conscience as the outward leprosie from the bodie of Naaman and indeede the worke in both is from the spirit of the Lord. The like may be said of the poole of Siloam wherein the blind man must wash and for that place in the 5. of Iohn concerning the poole of Bethesda which healed all manner of diseases the text saith plainly that it was the Angels stirring of the water and without it nothing was done and if the power had beene proper and naturall or inseparably tyed to it it would haue healed the second and third that had stepped in as well as the first So we say when the spirit of God mooueth these waters of baptisme there followeth a cure without which if a man were euery day baptized it would be vnavaileable to regeneration and sanctification Thus not to followe the rest and wast time in them we may see that when men willingly blind themselues it is iust with God to giue them vp to all delusions that in seeing they might not see nor vnderstand Vse 2. As to magnifie and reuerence these sanctified waters as the outward meanes in the right vse of which the spirit worketh and exhibiteth that which they represent so also to beware least wanting this inward worke of the spirit which giueth all efficacie and comfortable fruit of baptisme it become not a barren and a naked signe the rather in that the Lord himselfe obserued this corruption among his owne people that they stood too much vpon outward institutions as the Temple the law circâ—mcision the fathers c. and therefore in many places charged them not to trust in such lying words but to get the foreskinne of their hearts circumcised as well as the foreskinne of their flesh and not to rest in the title of a Iewe which was to be one but outwardly and in the letter nor that they were descended of Abraham according to the flesh except they were Iewes within and descended of Abraham according to the faith also so as by doing his workes they might resemble him So when we see Christians stand so much vpon outward baptisme and are well contented without the inward vertue of it when we see them glorie in the bare title without the power of Christianitie it is our part to imitate the Lord and his Prophets and call our people to get the circumcision not made with hands but by the finger and spirit of God which is more then to wash the foulenesse of the bodie for it is to put off the sinfull bodie euen the wicked corruption of the heart for so it is expounded to be the resemblance of Christ in his death and buriall first and then in the life of grace and glorie to which he rose againe Boast not then of thy baptisme without this change of thy heart and life for then thou boastest of a broken vowe call it not thy Christendome vnlesse by it thou beest set into Christ and transplanted by it into the similitude of his death thou art no better before God then an heathen oâ— Turke notwithstanding thy bodie hath beene washed in this lauer if thy heart still remaine foule and filthy and as good neuer a whit as neuer the better And this I speake of good ground and in the language of Scripture Do we not see the Iewes charged as not circumcised although they had the skinne of their flesh cut Isai. â—4 57.3 and Steuen goeth not as we say behind the doore to call them stâ—ffâ—necked and vncircumcised so why may not we speake the truth retaining in our hearts and stile the reuerence of that holy ordinance that the water in baptisme further then ioyned to the word and applyed to this holy ende authentically to seale that which God hath engrauen vpon it is no better vnto the vnbeleeuer then ordinarie pumpe water It is too Iewish and yet too common that the religion and profession of ChristiaÌ„s standeth for most part in outward shewe and glorie and such things as are made by the hands of men wanting that spirit and truth which is indeede the crowne of Christianitie and yet alas what will the representation of Christs death and resurection doe good if the vertue and power of it be wanting in the soule Vnto thy outward baptisme get the heauens opened as in the baptisme of Christ and see that the spirit hath descended vpon thee to the conuerting of thy soule and begetting thee to a newe life for this is the soule of baptisme without which it is a dead letter and a fruitlesse ceremonie Vse 3. As it is with baptisme so is it with all other ordinances of God no outward meanes of saluation can be effectuall vnlesse the inward worke of the spirit be added We haue power to come and heare the word but vnlesse the anoynting teach vs we shall remaine vntaught yea let the Apostles themselues preach the Lord must worke with them also or nothing will be done These two the spirit of the Lord vpon vs and his word in our mouthes make vp a sweete harmonie And how is it else that men after so long powerfull preaching and frequent hearing remaine ignorant hard hearted rebellious surely the reason is because the Lord giueth not an heart to perceiue and because the spirit bloweth not there to giue the seeing eye and hearing eare which where it is wanting a man may sit out as many summons as Pharaoh did and neuer the better yea the more hardned So in afflictions and corrections which are durable and lingring on many why do men profit so little why doe they not open the doore of discipline why are not the roddes of correction the tree of life to a number surely because the spirit boareth not the eare he teacheth not the right vse of them Obiect But what can I doe withall if the spirit teach me not Answ. The spirit would not be wanting if men would come preparedly to be taught But 1. men come without beleefe and mingle not the word with faith and so it becommeth vnprofitable or 2. without repentance whereas the humble shall be taught in the way onely or 3. without praier and the spirit powreth not out these waters of grace but vpon thirstie
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
If we obserue in the multitude the high atheisme contempt of God and his word his Sabbaths Sacraments Ministers and his whole worship if we listen vnto the cursed oaths and imprecations if we cast our eyes vpon the iniustice pride riot hatred and earthlinesse which dwelleth euerie where with men can we now conceiue other but that the wicked spirit which ruleth in the world of the disobedient is abundantly powred out rather then this pure spirit here mentioned And if we behold the numbers of men who scorne and powre contempt on such as haue receiued the smallest measure of these graces can we thinke that such abundant grace is powred vpon men on earth seeing the most seeke vnder the titles of schisme or heresie to hunt it and banish it from off the face of the earth Or yet if we further looke vpon men that make shew of receiuing competencie of these waters who are yet neuer a whit washed nor euer a whit the cleaner they come to Church and heare they seeme to like good things and walke in ciuill conuersation but in regard of the soundnesse of their hearts we wash bricks or Aethiopians and loose all our labour may we not now well aske where is the abundance of this grace we speake of Or if we looke at such as haue receiued true grace howsoeuer the Lord will bring it to something in the ende yet we can scarse see on them or in them any such abundance but like strait necked vessels they receiue it but droppe by droppe although it be powred on them with full buckets We seldome see professors like trees of righteousnesse laden with the fruits of the spirit or walking or standing in Gods orchyard of the Church in a constant course of fruitfulnes but now and then in good moodes some works of pietie and mercie may be fouâ—d in their hands and the best of men come farre short of their watring in their encrease If the spirit were powred out from aboue would it not make our wildernesses fruitfull fields oh let vs bewaile our owne vncapablenesse in the sence of our wants and euerie man vrge his owne heart Is the spirit powred out on my soule he is the spirit of light and illumination I should then be filled with all knowledge of God he is the spirit of grace compunction and compassion I should therefore be much and often in the exercises of repentance and a broken heart he is the spirit of sanctification I should therefore abound in all holy conuersation he is the spirit of consolation I should therefore exceede with true and sound ioy and peace of good conscience he is the spirit of loue and therefore I should powre out workes of loue and mercie aboundantly if he were abundantly powred out on my soule Thus should euerie man examine his owne heart 2. If vpon this examination we feele not this plentie of grace we must ware of accusing God but condemne our selues in whom all the fault is as who refuse and despise so great grace If any aske how it can come to passe that such excellent grace should be refused I answer there are three maine causes of it 1. ignorance and blindnesse of minde 2. hardnesse of heart 3. securitie which three destitute vs of so abundant grace as is offered First we see not know not and therefore affect not these graces Ioh. 4.10 If thou hadst knowne the gift of God thou wouldst haue asked and he would haue giuen thee waters of life Water is so necessarie a creature as nothing can be more dangerously or vncomfortably wanting to the life of man this euery man seeth by the eye of his sence and so are much more these spirituall waters of life vnto the heauenly life which because men cannot discerne with the same eie they neuer affect nor thirst after them whence it commeth to passe that as the Poet in the fable men stand as it were vp to the chinne in these waters and yet die for water euen in the midst of those sweete streames die eternally for want of them If we want them therefore it is because we thirst not after them for onely he that thirsteth is called to them and Christ will giue onely to him that thirsteth to drinke of them Enlarge thy heart therefore wait vpon the Lord open thy mouth wide and he will fill it Samson readie to die for thirst called vpon the Lord and the Lord opened a chawbone and a riuer came gushing out so if thou seeing the necessitie and that there is no way but eternall death without these liuing waters and thirst after the Lord and call earnestly he will before thou shalt want euen by miracle abundantly supply thee but if thou esteemest of grace as a thing thou maist best want there is good reason thou be without it The second let is hardnesse of heart and worse then the former for that cannot affect because it knoweth not this will not though it know but keepeth the soule drie and barren without the least droppe of grace powre a sea of water vpon a rocke it remaineth a rocke still neuer a drop sinketh in and so is it with many a man he setteth himselfe by yeares together vnder the preacher he heareth gratious doctrine but the invinsible hardnes of his heart suffereth not one droppe of these dewes of heauen to sinke into his soule but as the light of the sunne shineth onely on the outside of a tree so doth this sunne of the Church on such a man but neuer getteth within him The third let is securitie ioyned with extreame neglect of meanes wherein the spirit vsually conveieth these graces A man that meaneth to be rich will not neglect his calling nor the meanes â—e seeth offered but he that meaneth to die a begger casteth vp al foldeth his hands together putteth them in his bosome care away let the squares goe as they will Art thou minded to bee rich in grace then must thou vse the meanes frequent the places and pipes where these waters flowe Quest. Where shall we haue them Answ. They runne from vnder the threshold of the Sanctuarie and the ordinarie pipes wherein the Lord in greatest abundance conueieth them are the word and Sacraments in their right and reuerent vse The Prophet Ioel hauing spoken of these abundant waters leadeth his hearers by the hand to the quickspring wher they rise In that day shall all the riuers of Iudah runne with waters and a fountaine shall runne out of the house of the Lord and water the valley of Sittim where the choice Cedars were betokening the trees of righteousnesse within the pale of the Church of God Here then is the place where thou maist drawe with ioy waters out of the wells of consolation all in the plurall number waters wells because here is promise made of more abundant blessing And yet while thy plough goeth abroad thou maist not be idle within doores for the Lord would
performed more miracles then Christ and all his Apostles and was farre greater then Iohn Baptist we could not auoid but be heretikes indeed because these and a number such are contradictory to the canon of the Scriptures reuerse the foundation of religion and yet are obstinatly defended by them And further let men see hence how inconsideratly they cast the names of old heretiques to the blemishing of the liues and waies of many godly and worthy men as when Christian and religious men are tearmed by the name of Puritans an auncient sect of heretikes with whom these haue but small acquaintance The like may we say of that reproachfull title of Scismatikes who quickly degenerate into heretikes who rent the coate of Christ and make division in the Church sometimes for some opinion but more vsually about some orderly rites and ceremonies in the Church Now then to challenge men of scisme 1. the Church must be prooued to agree and to haue the vnitie of truth both for doctrine and rites 2. men must be conuinced by the word that the doctrine is the wholsome word and the rites and ceremonies are edifying orderly inoffensiue and not superstitious Obiect But some are so peeuish they will neuer be conuinced and satisfied Answ. The reason hereof seemes to be because the Church is sometimes a partie in such a question and therefore it were wisedome to bring vpon such parties the iudgement of other reformed Churches to make vp such a conuiction And then when all such good meanes are vsed if men separate from the Church let them lie iustly vnder the reproach of their sin But farre be it that euery one who carrieth a diuerse iudgement concerning some rites in the Church wherein he liues should presently become a scismatike for such a one may still cleaue in heart in affection and in personall presence vnto the Church and be farre from interrupting the vnitie of the Church Yea farre be it that euery departure from those that call themselues the Church yea in maine points of doctrine should be scisme Were Elias and Elizeus Scismatikes because they departed from Ieroboams worship were our Sauiour Christ and his Apostles scismatikes in departing from the doctrines of the Pharisies and Saduces No it was Ieroboam it was the Preists and Pharisies who pretended themselues to be the Church departing from the truth and so from the true vnitie that were the authors of Scisme herein And so for rites how can we stoppe a Papists mouth if we shall say that those men who depart from rites tending to the weakning of faith and doctrine or offensiue and superstitious are presently to be ranked amongst Scismatikes for haue not we our selues thus departed from an hundred Romish ceremonies and yet we say they are the authors of Scisme therein Let this rectifie our iudgements and keepe vs from rash censures in matters so capitall and so difficult If any Catholike spirit will still reproach vs as Scismatikes surely we will reioyce herein that we are not of them whose canon hath taught vs that if Christ and his Apostles would not subscribe to all their decrees they should escape no other tearmes but be reputed Scismatikes at the least if not burnt for heretikes Secondly note that there haue bin and shall be to the end heresies in the Church Christ was no sooner ascended but that blessed doctrine of his euen while the Apostles yet liued was oppugned by heretikes which seemeth to be the ground of this precept Nay no sooner was there a Church but heresie the disease and corruption of it beganne to discouer it self and truth gaâ—e only the start was before heresie yea the â—aâ—es came vp with the good seed in the feild of the Lord. The reasons of this doctrine are First so long as the causes of heresie remaine it selfe must needs continue but the causes shall be and euer haue bin in the Church and these are ignorance of God pride of heart selfe conceit ouerweening of gifts want of loue to Christ and his truth Satans mallice ambition couetousnesse flattery and many moe in a word so long as there is a mixture between good and badde there will be a fight between them Secondly the Lord in his prouidence suffereth false prophets and heretikes to rise vp among his people to prooue try them whether they will cleaue vnto him or no Deut. 13.3 they are the Lords fanne brought into his floaâ—e to separate betweene the faithfull and vnfaithfull whereby the wicked fall off as beeing thrust away from the Lord vers 7. and the godly who are by Satan and his instruments accused to be hypocrites are manifested â—ound at the heart and faithfull to the ende So the Apostle 1. Cor. 11.19 There must be heresies that those who are approoued of God may be knowne he saith not it is possible but necessarie that heresies be as fire to trie and purge the gold Thirdly the Lord in his iustice punisheth by such the contempt of his truth and the careles and vnaffected intertainement of his word For iustly are men who will not receiue the truth in the loue of it giuen ouer to strong delusions in the beleeuing of lies If Christ and his Gospel cannot be receiued Antichrist when he commeth with all lying wonders and preuailing errors shall If the truth in Michas mouth be contemned 400. false Prophets shall preuaile with their lie So haue we seene that where a faithfull Pastor hath beene lightly set by the Lord hath one way or other remooued him and after his departure sent in some grieuous wolfe or other that hath not spared the flocke Fourthly the wisdome of God permitteth it for although it seeme to poison vtterly destroy the truth yet indeede he turneth it to the clearing and confirming of it it beeing an occasion that the truth is further sifted into that as sparkles issue out of the striking of two flints together so the truth discussed and disputed becommeth more lightsome and more victorious yea the gold commeth no brighter out of the fire then the truth out of the triall of opposition and contradiction Vse 1. Whensoeuer Sathan according to his accustomed mallice against sinceritie stirreth vp any troubles to stay the course of the Gospel to obscure the shining brightnesse of Gods glorie and to bring confusion into the most wise orders and ordinances of God then the Lord so ouerruleth the matter as that he alwaies bringeth light out of darkenes glorifieth himselfe purgeth his floare prooueth his people quickneth their zeale and traineth them in humilitie and obedience Let vs not then be discouraged if our eyes see many trials and in them many fall off if we see the truth oppugned doctrines of libertie broached backed and zealously maintained for surely although the Lord herein may iustly correct our manifest contempt of the truth yet can he not nor will forget his owne glorie 2. We ought to be so farre from troubling or hindring
child the seruant to the master and the master to the seruant the kinsman to the kinsman nay in these nearer societies euen that entire familiaritie which the auncient ascribed to the identity of three things namely the house the bedde and the table must not be denied of those from whom it was due before this censure for he that was a brother before remaineth a naturall although not a Christian brother 4. This censure looseth not the bands of all spirituall societie but that notwithstanding it we may and must 1. loue the excommunicate in the Lord. 2. admonish and rebuke him 3. pray for him though not with him 4. vpon his repentance receiue him like a brother as before Quest. 1. Wherein then standeth this separation Answ. 1. From all those spirituall good things which the Lord communicateth in the Church as the word sacraments prayer for these are holy things and the priuiledges of the faithfull out of whose societie the other beeing cast out they are as swine to whom such holy things may not be cast and as dogges to whom the childrens bread belongeth not Obiect But if you shut them from the word you barre them from the meanes of their repentance Answ. Both the word and the nature of the censure shutteth them out of the congregation of Gods people and the practise of the auncient Church which suffered them not to enter within the doors of the Church The Iews permitted not the Publicans in their sinagogues but accounted them as Heathen neither would Ambrose suffer Theodosius the Emperour while he was excommunicate to enter into the Church of Milleyne But that now such persons are admitted to heare the word it is by an indulgence of the Church which I will not now stand to examine 2. From familiar conuerse in the outward life so farre as necessarily we are not bound vnto them as in the examples of the Primitiue Church I could be plentifull both in teachers and in beleeuing Christians Famous is the practise of Iohn the Evangelist towards Cerinthus when he found him in the bath and of Polycarp towards the heretike Marcion who as Irenaeus testifieth would flie from the place where the heretike stood or sate as fast as he could least he should here any heretical speaches Now the reasons why we are thus to auoid the excommunicate are these 1. That the offender may be brought to soundnesse of repentance for whatsoeuer power is giuen to the Pastors and Churches is giuen to edification and not for destruction 2. Cor. 10.8 And therefore such an offender must 1. haue his conscience terrified by beeing deliuered vnto Satan that is cast out of the Church out of which Satan ruleth and setteth vp his throne 2. Another end in regard of the partie is to shame him both by the publike rebuke of the Church in proceeding against him as also the auoiding of him as one of another societie 2. Thess. 3.14 Withdraw your selues that he may be ashamed 3. To worke sorrow in him for his sinne for the destruction of his flesh and fleshly corruption which is the ground of true repentance see 1. Cor. 5.5 4. To effect a desire to be reconciled first vnto God and then vnto the church against which he hath offended And thus 5. his spirit shall be saued in the day of the Lord. 2. There are other reasons in regard of the church First in generall that it heare not ill as a maintayner of vile persons and much lesse as if it selfe were a sinke or stie of filthy swine who professe themselues washed by the iustification of Christ and the sanctification of the spirit The Apostle Paul aymeth at this 1. Cor. 5.1 It is certainely heard that there is fornication among you and maketh this bad report the first ground of their proceeding against the incestuous person as though he had said these things ought not to be heard amongst you no not once named among Christians Secondly in respect of the speciall members 1. That they may be safe from the infection of such open and obstinate wicked ones which is also the Apostles reason 1. Cor. 5.6 A little leaven sowreth the whole lumpe a little sparkle kindleth an vnquencheable flame a little pitch defileth the whole man yea their verie word and much more their conuersation creepeth and corrupteth as a gangreene Worthy is it here worth our remembring how when the Emperour Theodosius senior was desirous to conferre with Eunomius the Arrian Bishop his wife Placilla the Empresse very earnestly disswaded him least he beeing peruerted by his speaches should beginne to like of his heresie 2. Least partaking with his sinne he should also partake of his punishment as all Israel did for Achan one rotten membeâ— not cut off endangereth the whole bodie and threatneth perill to the whole The iniunction of Moses hath here place Depart from the tents of these wicked men and touch nothing of theirs least yee perrish in all their sinnes 3. For examples sake least any of the rest grow to the like boldnesse and obstinacie in sinne but rather by such separation be terrified therefrom 1. Tim. 5.20 Them that sinne openly rebuke openly that the rest also may feare All which ends beeing so necessarie as by the Scriptures they appeare to be we see what a maime it is in any Church when this rod is either not vsed or not aright Quest. But whether may priuate Christians auoid an open notorious sinner before the Church haue reiected him or what must we doe while the Church winketh and will not doe her dutie in casting them out Answ. We may and ought to auoid the familiar societie of scorners and open wicked men for the former reasons euen before the Church haue cast them out but not as excommunicate persons or members cut off that we abstaine from the word and sacraments because of such vntill the Church haue cast them out for else a way is easily beaten and paued to Scisme and rash separation And if the Church do not as she ought cut off such rotten members yet is no doore opened to personall excommunication seeing this censure is the common action of the whole Church and not of any priuate person or persons We must then beare them as we doe festered members with paine and sorrow yea and complaints to such as can helpe vs but not breake our patience for that which our selues cannot and others will not cure for vs. And thus as one very well answereth the like case shall we be blessed euen in hungring and thirsting after righteousnesse and the sinne shall not lie at our doores but where it is committed and abetted Quest. But it seemeth if heretikes must onely be avoided that it is not lawfull to put them to death Answ. This beeing a matter of fact is most properly belonging to the Ciuil Magistrate who wisely considering both of the qualitie of the person offending
as if he be a leader a seducer or wilfull in his error as also of the degree of his offence and error as if it be a direct ouerthrowe of the foundation or an high blasphemie or such as may turne to the ouerthrowe of pure religion established or the disturbance of publike peace or otherwise according to the nature of the fact may and ought to proceede to a proportionall degree of punishment whether by mulcts or imprisonment or banishment yea in the extremitie of euill to the extreame remedie euen of death it selfe for there is no remedie but if a soare prooue a gangreene it must be cut off True it is that the charitie of the Church must aime at the cutting off of errors rather then mens persons but if the nature of the error so require euen the last punishment by death as it is in the hand of the Magistrate so will it be most iust and proportionall That it is in the power of the Magistrate to cut off incurable and invincible heretiks is cleare 1. by precept Deut. 13.5 of slaying the false Prophet and Deut. 17.5 of stoning the idolater 2. by example of Moses Exod. 32.35 slaying 3000. of the Leuites for the idolatrie of the calfe of Helias 1. Kin. 18.40 who slewe 400. of Baals Priests when there was no Magistrate to do it so of Iosias 2. King 23.6 of Iehu 2. King 10.25 yea wicked Nebuchadnezzar made a decree that whosoeuer blasphemed Daniels God should die the death The same might easily be prooued out of Imperiall constitutions and iudgements of Fathers and Councels Now that this is the fittest punishment for some heretikes we may gather by the instance of Arrius whom Constantine the great banished indeed but how much better had it beene for the world if he had taken such a monster from the face of the earth how much better had that sparkle beene with himselfe extinct before it had come to set the whole world on fire and if he that reuileth his Prince deserueth death as a traitor how much more he that blasphemeth the name of God or any part of his truth Obiect But Christ biddeth vs beware of false Prophets but not to slay them yea wisheth to suffer both to growe together till the haruest And Paul neuer giueth other commandement concerning them then to avoid them and withdrawe our selues from them And Musculus expounding the place in 1. Cor. 5. concerning the incestuous person hath these words he commaundeth not to kill him but to remooue him from among them Answ. 1. Some such places are such precepts as are diâ—ected vnto the Churches whose weapons are spirituall and hath no such power of life and death ouer the bodie or outward man 2. Some other institute and informe the Pastors of the Churches how to carrie themselues towards such offenders as this in hand and the like to Timothie but intend not to speake any thing of the Magistrates dutie So Bullinger affirmeth that here Paul enformeth Titus and not Sergius Paulus how to carrie himselfe towards an incurable and desperate heretike 3. These precepts were deliuered when there was no Christian Magistrate to performe the dutie and therefore the Chuches were more carefully vrged vnto theirs 4. They must all be vnderstood with respect 1. of the qualitie of the persons and offences which must be distinguished 2. of the Church as whether such tares can be plucked vp without apparant hurt of the Church for else they must be let stand and so must that place be meant least ye also plucke vp the good wheat and this is agreeable also to the doctrine of the auncient who aduised rather to tollerate some lesser euill then that a greater good should be hindered or a greater euill occasioned Vse 1. Seeing excommunication is such a grieuous censure it is not to be inflicted rashly or for trifâ—les but delibeâ—ately in matters of waight and much moment yea heauily and not without inward griefe that the Church is vrged to such seueritie For 1. if it be a greiuous thing to be disfraunchized and cast out of a wel ordered common wealth how much more to be cast out of the church the commonwealth of Israel Which made some of minde that this censure is not to be vsed but in such cases as wherein the Iewish lawe condemned to the death the which strictnes in that it may seeme to confound the Iewish Iudiciall lawe with Euangelicall discipline howsoeuer I will not maintaine yet surely as Musculus well noteth I thinke it ought not to be vsed but in such cases as more expressely shut out of the kingdome of heauen and such as the Apostle mentioneth 1. Cor. 6. because it is a declaration of that which is by God done in heauen who for a non apparance or not paiment of a trifling fee thrusteth not out of heauen Secondly it must be vsed as a last and desperate remedy euen as the Surgeon trieth all gentle meanes before launcing seating or cutting off Thirdly it must be done with griefe and sorrowe of the whole Church euen as a member in the bodie cannot be cut off without extreame paine to the whole This is a fitter affection then anger couetousnesse or any other such sordid and base selfe seeking in dispensing the iudgements of the Lord. Fourthly It must be done verie sparingly in wisedome and moderation whereof we haue a notable patterne in the Church of Geneva wherein such was the power of the word and wisedome of the Pastors in restoring offenders by the spirit of meekenesse that in the space of whole tenne yeares as M. Beza himselfe confesseth onely two persons were stricken with this censure Now of the fearefull abuse of this censure whereby it is daily turned into an idle scarecrow sold and bought at a vile price I neede not speake any thing seeing the thing it selfe speaketh so loud would God it were as well reformed as it is by a number of the godly learned discouered Vse 2. If heretikes must be avoided then it followeth that Protestants ought to avoid all communion and mixture with hereticall Churches persons namely with that hereticall Apostaticall Church of Rome and the members of it To prooue it an hereticall Synagogue I shall not neede to spend time after those two famous lights our learned D. Whitakers and Reynolds the former of whome hath prooued that the present Church of Rome is no particular Church but hereticall and ouerturning the foundation and grounds of faith as by eighteene seuerall points he instanceth and concludeth that whosoeuer would be saued must necessarily forsake her as an antichristian and Satanicall synagogue The other in his fifth Thesis of his learned booke defendeth that the Romane Church is neither Catholike nor a sound member of the Catholike Church in explaining the tearmes whereof he saith that the newe Romane Church is tainted with a gangrene of most pestilent heresies which euerie
scarce berries trees of righteousnesse are laden with the fruits of the spirit and herein is the Father glorified that yee bring forth fruite Ioh. 15.8 5. Christians must continue fruitfull and growe daily more fruitfull where there is any soundnes the Lord purgeth that branch to more fruit Ioh. 15.2 and it is the propertie of them that are planted in the house of the Lord to bring forth much fruit in their age and their iust praise is that their workes are more at last then at the first Rev. 2.19 The second point is the consideration of the reasons to moue Christians to this fruitfulnesse The principall are these 1. Gods paines and costs with vs he hath bought vs at a deare raâ—e from our vaine conuersation to serve him all our daies he hath brought vs from that Romish Egypt where we grewe not well to make vs his owne vineyard he hath planted hedged manured vs he hath watered vs with the dewes of his word and Gospel from heauen he hath tâ—immed vs with his pruning knife of iudgements and corrections and what could he doe more to his vineyard doth he not now iustly expect for sweete fruits answerable to his labour with vs if we set before our eyes our talents our accounts Gods trauels together with his â—auourâ— spirituall and temporall wil not all these bind vs to fruitfulnesse 2. If we consider our time we shall confesse it more then time to yeild vp our fruits our Master hath suffred vs our first yeare already yea our second nay we are in our third yeare or rather beyond our third score of yeares if this be not the yeare of our fruit can we look to stand longer not be stocked vp Furthermore this is our summer our Autumne neuer had our fathers before vs such a season so fitted to fruitfulnesse as this our day is euen the day of our visitation Oh let vs therefore consider how much time we haue alreadie lost and how little remaineth behind and this cannot but be as loude voice in our eares vnto fruitfulnesse 3. Heauenly wisedome which is from aboue is full of good fruits which if it haue taken vp our hearts will bewray it selfe in loue in ioy peace long suffering gentlenesse goodnesse faith meekenesse temperance and such like and as naturally we reioyce to see euerie thing about vs fruitfull our fields our cattell our orchyards euen so this supernaturall wisedome would make it the delight of our soules to see our hearts and liues laden with the best fruits 4. The barren condition hath little comfort in it and the danger of vnfruitfulnes is verie great For Gods fearefull displeasure disburdeneth it selfe and seaseth on such persons by sundrie degrees 1. The Lord reiecteth them for if the Lords labour be not answered he will pull downe the fence breake downe the wall leaue his owne vineyard to wast owne it who will and what can be more fearefull then for a man to be left by God to become a lodge for deuills and lusts and wasting sinnes which yet is the state of many a man who is vtterly vnfeeling and sensles of it 2. Degree of Gods curse on such fruitlesse branches is the withering which presently followeth their casting forth and this the Lord bringeth on them two wayes sometimes by remoouing meanes of fruitfulnesse and so hauing laid his vineyard wast hee threatneth in the next place that the clouds should not raine vpon it Isa. 5.6 And sometimes by blowing vpon the gifts he had giuen he shall loose his sappe and greennes he once had the vnprofitable seruant after conuiction must haue his talent taken from him and this curse is so eminent vpon many men that comparing them with themselues not long since a man may say as the disciples of the figge tree against which the curse was passed from the mouth of Christ how soone is the figge tree withered 3. An other degree is that no meanes shall be able henceforth to doe such a person any good but the curse being passed against him this is one branch of it that he shall be like the heath in the wildernes which shall not see when any good commeth Now the heath it hath good comming vpon it the raine falleth the sun shineth the spring and summer season returneth vpon it but it seeth none of this good but remaineth a drie and parched heath still euen so is it with a barren soule which God hath begunne to curse the raine the sunne the season the word Sacraments dayes of grace Iesuâ— Christ himselfe doe him no good he sees no good towards him in all those nay the word iudgeth him the Sacraments are poyson vnto him and Christ himselfe is a rocke of offence to him on whom he breaketh the necke of his soule Hence was it that after the Lord had reiected his vineyard he sends his Prophet with his word among them but to what ende Goe make the heart of this people fat and their eares heauie and shut their eies least they see with their eies and heare with their eares and vnderstand with their hearts and conuert and I heale them so as the good meanes of saluation doe such persons no good And let no man thinke that this message onely concerned the Iewes for it is repeated sixe times in the newe Testament that we should not slightly passe it ouer but feare the like iudgement if we be found in the like sinne 4. After all these commeth the heauie sentence vnto which by all these this sinner hath beene prepared Cut him downe bring now the axe for the pruning knife hath done him no good hewe him downe by death from the ministerie vnder which he hath beene so long fruitlesse bind him hand and foote make a faggot of him and cast him into hel fire cast I say that vnprofitable seruant into vtter darkenesse there shall be wayling and gnashing of teeth and this is the wofull hire of vnfruitfulnesse The third point is the hindrances of this fruitfulnesse the cheefe of which are these 1. superfluitie of lusts and inordinate desires which are as dead branches and therefore must be lopped off before fruit can be expected the deniall of a mans selfe so farre as corrupt is the first lesson in Christianitie 2. The vnfitnesse of the soyle as if it be stonie or neere vnto a rocke where it cannot take deepe roots the hard and stonie heart suffereth not any good seed to take roote and much lesse rise vp to fruite Or if the soyle be a drie ground on which the raine falls not or an hie and hillie ground on which the raine staieth not so the haughtie and proud heart shutteth off the raine as fast as it commeth it moisteneth the crust and outside a little but it staieth not to get within it to prepare it to fruitfulnesse Or if the ground be shaded that the sunne cannot or seldome looke vpon it if the minde and affections
indeed his bowells were not straitned toward Titus and the Church committed vnto him seeing he wisheth the verie fountaine of grace to be opened vnto them for this word as we shewed in the beginning signifieth both the free loue and fauour of God towards vs in Christ as also all other spirituall blessings flowing from that fountaine such as are remission of sinnes reconciliation with God iustification sanctification life eternall and all the meanes tending thereunto 3. That beeing an Apostolicall prayer it might also be a meanes of obtaining and conuaying vpon them the grace requested and although he had made the same request for them before yet it is no vaine repetition for partly he prayeth for the encrease and further feeling of this grace for them and partly teacheth vs thereby that it is the only blessing to be prayed for the cheife if not only grace which our selues are to labour for and which we must by all meanes endeauour that others may haue their portion in with vs. 4. To shew that all our greeting must beginne and end in grace and that our formes of salutation should fauour of grace and not be profane gracelesse or formall as the most are 5. Beeing a Minister of grace he beginneth and endeth with it and teacheth Ministers that their first and last action of the day and of their Ministeriall dutie should be the commending of their people vnto the grace of God in their praiers and besides if ordinarie letters much more other more weightie actions of men must be vndertaken and performed with praier and praise Secondly in that he saith Grace be with you he sheweth that howsoeuer this Epistle was inscribed to Titus alone yet was it intended to be of common vse to the whole Church and therefore we haue not vnfitly applied the most of the doctrines to the vse not of Ministers only but of all sorts of men so farre as they concerned them Last of all in that he saith grace be with you all he meaneth all the elect and only they for only they are effectuall partakers of this sauing grace called often elsewhere the grace of our Lord Iesus Christ the treasurie and fountaine of it The wicked are indeede endued with excellent gifts of Gods spirit but they want this grace of God in Christ which is the only foundation of our election to the grace of life of our effectuall vocation to the grace of God wherein we stand and of that assured hope of that heauenly inheritance which he hath purchased of his grace By this grace we are happily reconciled vnto God and adopted to be heyres of grace hereby also we haue receiued the word of grace which is made fruitfull to the planting and watering of all other sauing graces in vs and so to the furthering and finishing of the whole worke of our saluation in glorie This grace be euer with vs and all them that loue the comming of our Lord Iesus Christ to their immortalitie Amen So shall it be And so be it To God the Father of lights and to Iesus Christ that eternall word together with that annoynting euen the blessed spirit the only one true and wise God who hath happily led vs through these labours be all praise and glorie in all the Churches for euermore Amen A SHORT VIEWE OF SVCH Doctrines as are enlarged with their reasons and vses A Man may sometimes lawfully change his name Pag. 4. Such names are to be giuen to children as may put them in minde of some good dutie Pag. 4 The name of a seruant of God is full of honour Pag. 6 The chiefe offices in the Church are for the service of it Pag. 10 God hath some who are elect and other are not Pag. 11 The elect haue a faith by themselues Pag. 13 The faith of the elect is ordinarily wrought by the ministerie of the word Pag. 16 The doctrine of the Gospell is truth it selfe Pag. 18 The knowledge of the truth is the ground of faith Pag. 19 The truth intertained in truth frameth the heart vnto godlinesse Pag. 21 The ende of the ministerie is to drawe vp mens mindes from earth to heauen Pag. 24 True faith neuer goeth alone but as a Queene attended with many other graces especially with hope Pag. 27 Life eternall is the beleeuers by free promise Pag. 30 God is truth itselfe and cannot lie Pag. 33 The free loue of God appeareth in that whatsoeuer he doth for his elect in time the same he decreeth before all time Pag. 39 The doctrine of saluation is more clearely manifest then in former times Pag. 43 The Lord effecteth all his purposes and promises in due season Pag. 44 Saluation is to be sought for in the preaching of the word Pag. 48 The office of preaching is an office of trust Pag. 52 Whosoeuer entreth into the ministerie must finde himselfe pressed by the calling and commandement of God Pag. 53 Ministers may be more or lesse in the commendation of their calling as the disposition and necessitie of their people require Pag. 55 Gods calling to grace is free and powerfull Pag. 56 Ministers ought to be spirituall fathers in begetting children to God Pag. 58 Faith is one and the same in all Gods elect Pag. 62 Euerie man must be carefull 1. whome 2. to what 3. how farre he commendeth an other Pag. 65 All are not naturall sonnes that are so accounted 66 The free and euerlasting grace of God is the foundation of all blessings spirituall and temporall Pag. 69 True peace is the fruit of Gods grace and mercie Pag. 71 Whosoeuer is called to labour in the Church must by all his care further the worke of the Lord. Pag. 75 He that would Christianly and comfortably carrie himselfe through his calling must euer haue the ende of it in his eie Pag. 76 Churches must not be condemned as no Churches for want of some lawes or gouerment if they ioyne in the profession of the truth Pag. 80 No Church is hastely brought to perfection Pag. 81 There is continuall bending of good ordinances euen in the best estate of the Church Pag. 83 Such an absolute necessitie of a setled ministerie there is where a Church is planted that without it religion cannot possibly thriue or continue Pag. 86 The ordering and gouerning of the Church is not left arbitrarie no not to an Evangelist but Apostolicall direction must guide him Pag. 89 How able soeuer a man is to teach if he be of a scandalous life he is vnfit to be chosen a Minister Pag. 92 Marriage of Ministers is a lawfull and holy ordinance of God Pag. 97 Polygamie was euer blameworthy euen in the best Pag. 103 He that would reforme others abroad must begin at home Pag. 110 To haue the blessing of gracious children thou must beginne at religion Pag. 111 The carriage of a mans children is a great credit or disgrace to his profession especially of the Minister Pag. 113 Riot is an hatefull vice to be
duties according to the Lords direction else had the former labour beene lost in like sort in vaine had the publishing of the Gospel beene although by the Apostles thēselues had they not established such ordinances euerie where as serued for the strengthening and proceeding of it of which the setling of the ministerie and appointing Pastors ouer people is the principall Reas. 1. How necessarie was it for the whole administration of God among his people to haue a set place of abode that they might aske counsell at his mouth offer sacrifices Ilasticall and Eucharisticall put vp their prayers vnto him and receiue from him instruction and speciall direction and hence was it that the Lord sometimes setled himselfe at Siloh and sometimes his dwelling was in Sion and no lesse nay far more full comfort may we receiue in our assemblies and Bethels where the Lord as the sunne by his Ministers as by so many cleare lights not onely dispelleth darkenesse and errors in mind and manners but directeth vs in all our waies we haue to walk answereth vs in all our doubts in all our petitions raiseth vs in our falls supporteth vs in our weakenesse and prouoketh vs to cheerefulnesse in all the pathes that are good in his sight 2. Our weakenesse is such that notwithstanding all the benefit of standing ministeries we are euer recoyling and falling backeward more and more our bodies are not more prone to pine away for defect of daily foode then our soules if by the meanes of the heauenly Manna they be not daily repaired no eie seeth not the neede of daily directions to guide vs to daily duties and those which must be often done we must often be put in mind of 3. Experience sheweth that in such places where such ministeries be not setled we neede not seeke for adulterers swearers drunkards theeues and lyars such soyles are fruitfull of such imps that a man would thinke the old Sodomites were returned from hell yea the malitious man slacketh not to sowe these too thicke in such fields as good seede is cast into continually 4. The ordinance it selfe speaketh for it owne necessitie beeing the meanes wherby those who by it are brought to the faith are also preserued in it the milke whereby babes begotten grow to strong meate and are led from their infancie to their full age in Christ. For we may not alwaies be babes and weaklings but there is a perfection of Christianity which hereby we must be led vnto Heb. 6.1 not that any perfection of knowledge or holines can be attained of vs as Anabaptists foolishly dreame but partly in respect of that further degree which we ought euer to contend vnto for in the schoole of Christ we may waxe olde daily learning and the greatest scholler shall yet be farre from perfection and partly comparatiuely men of grace and knowledge may be called perfect and haue attained a further degree of perfection then such as are rude and ignorant subiect to be carried about with euery winde and are not yet gotten out of the elements of religion a man is said to be of perfect wisedome strength and other gifts of bodie and minde in comparison of a child or one not come to mans estate a Master of Arts may be called a perfect scholler in respect of a schooleboy and to this perfection of Christianitie are we led by meanes of this ordinance Vse To reprehend such as conceit themselues that when they haue gotten a smattring of knowledge they must needs haue faith also and afterward need no Ministerie nor sermons but marke where the life of God is it will make the soule craue the daily bread as the naturall life doth the bodie neither seeth that man any thing of God and the mysteries of his kingdome as he ought that presumeth of his knowledge so farre as that when he hath begunne to build and laid a foundation like the foole giueth ouer and neuer commeth to laie the roofe Perfection of true knowledge is the sight and sence of imperfection and religion in the heart espieth daily wants and decaies in the soule and repaireth to the ordinarie Ministeries for the daily repairing of them Which ordinances whosoeuer cōtemptuously forsake great schollers they may be but they were neuer good men Vse 2. Let vs reioyce that the Lord hath so liberally supplyed vs in this necessitie and testifie our thankefulnesse in diligence and subiection vnder the setled ministerie that our iudgements wills and affections may be setled in the truth for to the obseruer it will appeare that such for most part are wauering and variable who content themselues with a variable ministerie now hearing one now another now here now there without fixing themselues to some one As for such as vnder a setled ministerie come and goe at their pleasure now they heare one Sermon then another slipping in and out as they list to them I say litle is their conscience great is their sinne and manifest is their ficklenesse and inconstancie in their religion 3. Hence is a ground of petition that God would place Pastors in euerie congregation that his kingdome might come euerie where that euerie candlesticke might carie a burning and a shining light seeing we see here that it is Gods ordinance that so it should be And the greater the haruest is the more ought we to apply the Lord of it that he would thrust forth labourers into his haruest remoouing whatsoeuer impediments he seeth to hinder such a blessed and glorious worke As I appointed thee After that the Apostle had declared Titus his place and dutie he commeth to the second point namely his direction therein not giuing him leaue to adde any thing of his owne invention or alter any thing which Paul himselfe had done but bindeth his hands from doing or vndoing any thing in his whole administration but as Paul had commanded and appointed him the tenour of his commission reacheth no further Whence we may learne that Doctr. The ordering and gouerning of the Church is not left arbitrarie no not to an Euangelist but Apostolicall direction must goe before and guid him The Church is the house of God and must not be ruled by mans inventions but by the direction of the great housekeeper and seeing the father hath committed all the gouernement of it to his Sonne who hath purchased it with his blood the charge and burden of it now lieth vpon his shoulders and his prerogatiue it is to giue laws and orders and by his voice to rule the house of Iacob The whole Tabernacle to the verie pinnes must be framed according to the patterne and yet that was a mooueable in comparison of our most stable administration which shall continue to the ende of he world and the Lord in describing the parts thereof seuerally still remitteth them to the commandement to the patterne and forme shewed in the mount See Exod. 25.9.26.30 cap. 27.8 c. twise repeated in so
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
them for good men and goe no further whereas they ought to be transformed into the pattern not only of our doctrine but euen of our liues so farre as we follow Christ. Doctr. 2. We hence obserue further in that the Minister must so order himselfe in regard of publike and priuate courses actions and speaches as he may not be reprooued that it is possible for a man by grace so to liue as he cannot iustly be blamed Zacharie and Elizabeth liued without reproofe 1. Thess. 2.10 Ye are witnesses and God also how holily iustly and vnblameably we liued among you And because it may be alledged yea indeed Apostles and some choise extraordinarie men and Ministers one of a thousand may attaine hereunto but we ordinarie men may not looke for it the Apostle Iames answereth and affirmeth that the endeauour vnto it belongeth vnto euery Christian professing religion in that he calleth the religion it selfe pure and vndefiled and if he be said truely to liue without reproofe who after his effectuall calling cannot be iustly charged with any grosse or open sinn no doubt the Lord hath many ordinary Christians abroad who by his grace haue attained to liue without reproofe Vse This reprehendeth many who not hauing learned thus much in Christs schoole can beare out all their grosse vices and misdemeanours hereupon What we are but flesh and blood and men are but men and not Angels and all men are sinners we cannot be Saints and thus swallow deadly things vnder the colour of humane frailtie as though euen in humane frailtie such an vnreprooueable life could not be attained 2. Euery man must aime at this white to liue without reproofe and the meanes are these 1. To beware of sinne in regard of God and of conscience and not onely in regard of men the conscience must hate sinne because God hateth it and not because men will crie out against some sinnes And this will bring a man to obey God in all things euen in one commandement as well as another which he must doe that must liue without reproofe for he must hate all the waies of falsehood Notable is that place to this purpose Psal. 119.6 Then shall not I be confounded when I haue respect to all thy commandements 2. Stop occasions of sinne auoid appearances of euill preuent greater falls by lesser 3. After slips bewaile them couer them from Gods eies by repentance and this will be a good meanes to hide them from men That he which withstandeth In this inforcement nothing is hard but to know how he that withstandeth the Gospel may be made ashamed And this is done by the conuiction of his owne conscience beeing euen oppressed with the vprightnesse of such a one as gladly he would condemne his owne wicked heart can witnes to the righteousnesse of the other and iustifie his person as Saul Dauids saying Thou art more innocent then I Thus while innocencie it selfe pleadeth in their thoughts their conscience is stricken with shame and feare putteth them to silence shame of that they haue falsely surmised and spoken and feare to proceed further in such false accusation Whence we may note three points First that no Minister be he neuer so iust and faithfull in his Ministerie of neuer such sanctitie and holinesse of life but he shall meete with opposites and withstanders 2. That their qualitie is to seek nothing more then how to open their mouths against them 3. That euery godly mans practise must be so much the more carefully to shut their mouthes Doctr. 1. For the first It is the lot of faithfull Ministers as here of Titus to haue opposites and aduersaries yea such as are iust contrarie and directly opposite for so the word is vsed Mark 15.39 The case is clearer then needeth proofe How the Prophets were entertained our Sauiour sheweth by that speach to the Iewes which of the Prophets haue not your Fathers persecuted and slaine Moses was often resisted by all the people and before he shall goe scot-free his owne brother and sister shall withstand him and as he was resisted by Iannes and Iambres so in all ages to the end men of corrupt mindes shall start vp to resist the truth That the Disciples and Apostles notwithstanding their Apostolicall rod and power were resisted appeareth by Alexander the coppersmith who was a sore enemie to Pauls preaching and Elimas who was full of subtiltie to peruert the truth and strongly withstood the Apostles How was Christ himselfe the cheife Doctor withstood by the Scribes Pharisies Sadduces Rulers and people that he had neuer come into the world if he had not made his reckoning to giue his backe to the smiters his cheekes to the nippers his face to shame and spitting yea himselfe to the shamefull and accursed death of the crosse If it was thus to the greene tree we shall need seeke no further what was done to the drie but rather to enquire into the reason hereof and that is this so long as there is a Deuil darknes and death in mens soules so long will there be resistance vnto God his light and life in whomsoeuer it is the Deuil not only suggesting but working effectually in the hearts of reprobates and naturall men to withstand Gods worke as Sanballat and Tobiah vsed all meanes to hinder the building of Ierusalem and so do his instruments the spirits of Deuils goe about the world to prouoke men vnto warre against Christ and his little flock Those spirits of Deuils are gracelesse and wicked men carried by deuillish motion and violence against Christ and his kingdome and the battaile betweene Michael and his Angels and the Deuil and his angels shall not cease till time be no more Vse 1. Euery faithfull Minister must resolue to fight the good fight of faith and suffer affliction as a good souldier of Iesus Christ. Soldiers we see are in continuall danger and euer in the face of their enemie and therefore their liues should not be deare vnto them but especially these Captains ouer the Lords battels must make light account of their liues which they must rather forsake then cowardly either forsake the feild or yeeld the bucklers but hold out vnto victorie striuing lawfully Quest. How shall a Minister be able to hold out in such a conflict or skirmish so dangerous so doubtfull against so many so great so learned so malicious so skornfull aduersaries Answ. He must encourage himselfe by meditating vpon the promise of God who hath put him in his seruice put a powerfull word in his mouth goeth with him to see that none touch him or doe him any harme Ieremie was sent against Princes Priests people who all he knew must fight against him how now should one poore Ieremie hold out against them all the Lord furnisheth him with a gracious promise to leane vpon I will be with thee to deliuer thee and when he was in his Ministerie found he
out of the world and set highly in his fauour aboue all others For they lie before him in the righteousnesse of Christ in whom the Father is well pleased they are bought from the earth and stand before him in the worke of his owne fingers namely their new birth and second creation in which he also delighteth to behold Hence are they called an holy nation the spouse of Christ the daughter of God the choise of God and Gods delight Thirdly they are a peculiar people in regard of their whole maner condition of life which made Balaam say of Israel that it was a people dwelling alone and numbred not himself among other nations that is altogether different in lawes customes manner and condition of life But let vs see this truth in some instances 1. Their originall are not some few families comming out of some corner of the earth but they sprung of Christ of whom all the families in heauen and earth are called 2. Their countrie is no part of earth for they are here but strangers and pligrimes but heauen to which they tend and from whence they looke for a Sauiour 3. Their King is neither borne nor created but the euerlasting King of glorie who ruleth not some one countrie but from sea to sea yea to the worlds end and not for an age but as he is a King for euer and his kingdome an euerlasting kingdome so he ruleth for euer and euer and of his kingdome there is no ende 4. Their lawes are spirituall to gouerne the conscience as well as the outward man most perfect neuer changed neuer abrogated as mens bee 5. Their warre and weapons are not carnall but spirituall as their cheifest enemies be their captaine was neuer foyled nor can bee and therefore before they strike a blowe they are sure of victorie and for their externall enemies they conquer them not by smiting as others but by suffering 6. Their language is the language of Canaan their speach bewrayeth them to be citizens of heauen hence are they called people of a pure language no filthie vnsaâ—ourie or corrupt communication commeth out of their mouthes but such as is holy tending to edification and ministring grace to the hearers 7. Their apparell is deuised and put on by God himselfe euen garments of innocencie long white robes died red in the blood of the lambe 8. Their diet not rising out of the earth but descending from heauen Iesus Christ is the bread of life and that Manna that came downe from heauen and that water which gusheth out of the rocke of whom whosoeuer feedeth and drinketh he hath tasted of the tree of life and of the water of life he cannot but liue euerlastingly Thus we see how the meÌ„bers of the Church are called a peculiar people Vse 1. Hence we may note a liuely description of the Church of God namely that it is a peculiar people selected and called out of all nations peoples tongues and kinreds of the earth for the Lords owne possession and vse That which the Lord once spake of Israel is true of all the true Israel of God Israel is a thing hallowed vnto the Lord and as his first fruits for as the first fruits were of all the fruits of the earth separated and sanctified vnto the Lord so out of all the people of the earth are a remnant set apart and separated to become his and belong vnto him see Hos. 1.10 2.23 Vse 2. Hence is affoarded no small consolation to the members of the Church and that sundrie wayes for God will not forsake his people whom he hath chosen whom he hath made his peculiar But 1. his protection watcheth ouer them Zach. 2.5 I will be a wall of fire round about her he will suffer none to doe them wrong let them be kings who will not be reprooued by any other yet he will reprooue them for their sakes this was the ground of the Iewes safetie Deut. 32.9 The Lords portion is his people Iacob is the lot of his inheritance he found him he taught him he lead him and kept him as the apple of his eye Be thou then a child of the Church and although thou maist finde thy selfe in thy selfe lost blind ignorant and in a thousand perils feare not the Lord will finde thee lead thee teach thee and keepe thee as safe in the chambers of his prouidence as thou wouldest keepe safe the apple of thine owne eie Secondly his prouidence is euer with them his eies vpon them his eares his hand his treasurie open vnto them yea himselfe becommeth the portion of those that are his portion and no good thing can be wanting to such who haue the Lord their portion in whom is no lacke Art thou poore despised base and abiect in the world let thy care be to become Gods peculiar he was neuer contemptible whom God honoureth as he cannot be honourable whom God despiseth Vse 3. For instruction to teach vs who professe our selues the Lords peculiar to liue vnto him to whose vse we are set apart And this is the Apostles reason Ye are not your owne therefore glorifie God in your soules and bodies for they are his and that we may this doe we must propound two rules before vs. 1. We must see that the whole course of our liues be carried according to his pleasure for looke whose we are to him we must giue vp our selues to obey If we be the Lords peculiar then no creature in earth can lay claime vnto vs not the Pope not the deuill not sinne no nor our owne lusts must command vs for thus the Apostle reasoneth ye are a chosen generation a peculiar people dearely beloued I beseech you abstaine from fleshly lusts this inference sheweth what a dishonourable and disgracefull thing it were for Christians so farre to forget their nobilitie and dignitie to stoope to such base seruices they should rather call to mind that beeing set apart to the Lords vse and like so many nobles beeing to attend the nearest seruices of their King they are to heare and fashion themselues according to his good pleasure Deut. 26.18 The Lord hath set thee to be a pretious people vnto him that thou shouldst keepe all his commandements Neither may beleeuers frame themselues according to the guise of the world seeing they are called out of the world to be the Lords peculiar Those that are the next seruants in a princes court liue not according to the fashions of other courts but according to the manner of their owne so the Lord from this reason chargeth his people that they should not conforme vnto the heathen in their fashions for ye are an holy people and the Lord hath chosen you for a pretious people in like manner we must not conforme to Romish or Italian fashions nor the courses of loose and profane men amongst our selues but as we professe our selues the Lords so must we square and
be glorified by vs hath he called vs out of the world which lieth in wickednes vnto holinesse and so fitteth vs to euery good word and worke oh what a thing were it for vs to walke in such waies as are distastfull and dishonourable to God and no whit distinguish vs from the profane and vngodly of the Lord needed the Lord haue bin at halfe the cost and labour with vs for such fruits as these or is this that returne which he expecteth of all his paines Vse Would any know whether he be a good tree of righteousnesse the planting of the Lord set into Christ and liuing and thriuing in him let him looke to his fruits which be they neuer so good cannot make a tree good but can declare it so to be Examine then thy selfe whether thou art a new creature whether old things be passed away and all is become new whether thou findest the effect of the blood of Christ purging thy conscience from dead workes to serue the liuing God whether thou walkest in the light as he is in the light hence it will appeare that this blood is still distilling vpon thy soule to cleanse thee from all sinne there is no more conspicuous note or euidence that a man hath escaped condemnation and is in the state of grace then that which is giuen by the Apostle as a touchstone Rom. 8.1 Which walke not after the flesh but after the spirit But what haue they to do with Christ who hate the light in whom sinne ruleth to destruction who walke in the waies of the world and in the lusts of their owne hearts and eyes who are led by the spirit that beareth rule in the sonnes of disobedience who in stead of shewing out the vertues of God beare vpon them the brand and expresse image of their father the Deuil some in mallice and enuie against God and good men as he was a manslayer from the beginning some in vncleannes and filthines as he is called an vncleane spirit others in rayling swearing and cursing who haue their tongues set on fire from hell others in vnrighteous words and deeds as he is a lyar from the beginning some in tempting and seducing others to their owne lure enticing to companionship drinking gaming c. as he compasseth the earth to doe mischeefe of all these we may say as Christ to the Iewes Ye are the children of your father the Deuil for his workes yee doe And others also in whose liues such open vnrighteousnes breaketh not out yet because they cannot shew the fruits of righteousnes we may cōclude against them that they were neuer washed by Christ. The adopted sonnes of God imitate the naturall Sonne who when the Iewes said Tell vs art thou that Christ that we may doubt no longer he presently sendeth them to his workes If I doe not the workes of my Father beleeue mee not so art thou a Christian and the child of God as thou professest and beleeuest I say if thou dost not the workes of God thou art not to be beleeued Now the workes of God are 1. to beleeue in his Sonne 2. to endeauour to keep all his commandements 3. to practise the duties of repentance and invocation and that daily 4. to call others especially those that belong vnto thee vnto the knowledge and seruice of the true God that thou with thy house maist serue the Lord 5. to make thy calling and euery dutie to man branches of obedience vnto God These would make thee diligent in the Ministrie for faith must be maintained neither canst thou obey all vnlesse thou knowest all the third would cause thee to watch against sinne in thy self the fourth to banish it from thy family the last would make thee beneficiall to all men hurtfull to none and by all shalt thou adorne thy holy profession These works of thy father cheerefully and constantly performe and we will beleeue that thou art the child of God Thirdly note that the thing that God requireth in a professor is zeale forwardnes and earnestnes in well doing and that his whole course should be a studious prosecuting of good workes The same word is vsed in 1. Cor. 14.1 Couet spirituall gifts but the word is be zealous after or zealously addicted vnto them and cap. 12.31 Be zealous after the best gifts the same teacheth the same Apostle Gal. 4.17 It is a good thing euer to be zealous in a good thing and is a vertue euery where called for in the scriptures yea such a one as without which good things cannot be done well or in good manner Now because euery forwardnes and earnestnesse euen in good things is not commendable zeale for Peter euen in Christs defence may hastily draw his sword and rashly lay about him therefore to the right ordering of it there must alwaies goe with it these three things First the light of knowledge that it may both beginne and end with the word Paul reprooueth the Iewes who had zeale and that for the law of God because it was not according vnto knowledge yea he condemneth that hote zeale wherewith himselfe was enraged in the time of his ignorance because it had turned almost to the wasting of the whole Church To this head are to be referred those blind deuotions of the Papists at this day who are much in zeale whereby they are in continuall tumults as the Ephesians for their Diana but ignorance must be the mother of these deuotions Secondly it must be guided by good discretion it must be wise as well as warme in greater matters greater and lesser in lesser A wise man will not powre out all his indignation against euery trifling displeasure nor set his whole strength to that which he can wipe away with a finger There must alwaies be a fire of zeale kept burning in the soule as the fire on the Altar neuer went out but it must be a iust zeale proportioned according to the occasion euen as we keepe the fire on our hearths all day long but enlarge or lesson it according to the occasions of the house If some great good be in thine eye tending to the great glorie of God and great good of his Church stirre vp and adde to thy zeale till it become a great flame but in smaller and minutiall matters to carrie an vnbounded and vnbridled zeale were to call for a sword to kill a flie or an hatchet to breake an egge and yet zeale must euer fence the heart from affecting committing or communicating the least euill in the world Thirdly it must carrie with it sincere affection abandoning all by-respects besides the glorie of God desire of mens good and conscience of the good dutie it selfe In doing any good thing the close corners of the heart must be well searched seeing much deceit and guile lurketh in them and if with the Papist we doe any thing neuer so good for the matter and neuer so zealously for the manner to merit at the