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
yee euen compelled me Others doe it because their loue to the ordinance of God doth constraine them others considering how the world was drowned for despising Noah and his Ministerie and how God departed from his owne Cittie and house at Ierusalem because they despised his Prophets and mocked his messengers and fearing least the like befall our Church and land for the same sinne most profitably and iustly both by word and writing magnifie this function If men were like the Galatians who would haue plucked out their eies for Paul and receiued him like an angel yea and Christ himselfe if men would know them that labour in word and doctrine among them to haue them in singular loue for their workes sake then where we labour to magnifie we would and might endeauour to abase our selues and become weake to the weake and all things to all men but to free Gods ordinance from contempt we may and must challenge such titles as the Lord hath honoured vs withall who hath for our incouragement stiled vs by the stewards of his house disposers of his secrets disbursers of his treasures keepers of his keyes and seale secretaries embassadors angels v. 4. To Titus my naturall sonne according to the common faith Hauing spoken of the person saluting whose high calling hath hitherto detained vs Now are we come to the person saluted and so afterward are to proceede to the forme of the salutation it selfe both of them beeing contained in this 4. ver The person saluted to whom the Epistle was written is described 1. by his name Titus 2. by a title of relation My sonne according to the common faith 3. by the adiunct of his sinceritie my naturall sonne First for the name It sheweth him to be an heathen or Gentile born by nation a Grecian Gal. 2.3 of heathen parents and education for at this time he was vncircumcised and it is probable that he remained so vnto his death yet such a one as was without God in the world without Christ without hope is begotten by the Gospell not onely to be a beleeuer but to sinceritie in the faith and thus he becommeth a true Titus that is truely honourable yea so farre honoured as that he was a chiefe pillar and instrument in the Church and much employed in the Churches affaires by the Apostles themselues What an vndeuided companion of Pauls he was in his peregrinations and trauells appeareth Gal. 2.1 what great delight Paul had in him 2. Cor. 7.6 how he vsed him as a Legate vnto diuerse Churches and betrusted him with the gathering of the almes for the poore Christians in Iudea 2. Cor. 8.6.16 how he graceth him with the title of a companion and a fellow-helper in the Lords businesse v. 23. yea he vouchsafeth him the title of a brother 2. Cor. 2.13 nay more of that which is much nearer euen of a sonne in this place Doctr. Note hence the freedome and power of Gods calling to grace For what merit or dignitie what workes of preparation appeared in Titus beeing of heathen parents countrie and education whereby hee should be raised to such seruices so neere vnto God or what worthines was in Paul himselfe he was indeede an Hebrew of the Hebrewes circumcised the eight day of the tribe of Beniamin brought vp at Gamaliels feete and a great scholler but by all this he was armed to wast the Church and he acknowledged himselfe such a tyrant and persecutor of the Church of God as that he was vnworthy to be an Apostle and beeing one he was in that regard the least of them all 1. Cor. 15.9 and for the latter the power of Gods grace breaketh through the strongest opposition euen Gentilisme and Paganisme it selfe yea he whose honour it is to produce light out of darkenesse and quicken the dead doth often where sinne hath abounded make grace abound much more and of the greatest and notorious sinners raise vp such speciall instruments of his glorie as shall strippe and goe beyond a number that haue alwaies liued more ciuilly then they before their calling Vse 1. Hence is confuted all that Popish doctrine concerning workes of preparation and disposition before grace and of merit and supererrogation after Gods grace is free not mans will his mercie is mans merit 2. Consider thy owne basenesse and indignitie before thy conuersion to be humbled by it yet let not Satan goe beyond thee in it He will be alleadging against thy faith after this manner Would God shew mercie on thee who wert so desperately drowned in thy sinne or can thy calling be sound who so long a time didst fight against the truth here thou hast answer for thy selfe I was neuer worse though I was as ill as an heathen and Publican I was not worse then a blasphemer or a persecutor yet God had mercie for such and soundly called such and why not for me But he will obiect further Indeede if thou hadst liued a ciuill life and not haue beene so outragious and desperate in thy sinfull course there had beene more hope of thee as of one who wert not farre frō the kingdome of heauen but the case was not so with thee To which thou maist truely answer That there is no more disposition to grace in a meere ciuill man then in the most profane person although there be some more restraint of corruption in the one then in the other nay for most part there is lesse hope of such then of greater sinners for they are often hindred from seeing the truth of their estate by reason of their ciuill vertues and by comparing themselues with men notoriously wicked conclude with the Pharisie themselues to be in good case for they are not thus or as that man who is an open inordinate person whereas the other are more easily convinced in their owne consciences and are sooner brought to say with the Publican Lord be mercifull and so goe away more iustified yea and much more may be added hereunto namely that there is much more hope of great sinners then of many who haue not onely ciuilitie but a shew of religion and want the power and life of it of whom the speach of Christ is true that Publicans and harlots shall goe into life before them The seauen deuills in Marie Magdalen resisted not her conuersion so much as their conceit doth theirs who thinke that all deuils are cast out if Belzebub the prince of the deuils do not discouer himselfe greater hope there is of the cold Laodicean then of the luke-warme and experience and good reason from the Scriptures teacheth that such as haue beene before their conuersion either more outragious in their sinne or zealous against the truth when as once their change came haue prooued farre more eminent instruments of Gods glorie then such as before their change neuer so highly dishonoured him both because those affections which were so violent in sinne are turned in their vehemencie against sinne as also because the
state of innocencie betweene innocent persons in an innocent place that it was an estate blessed by God before the fall and after the fall had the same blessing renewed vpon it to Noah and his children as though they had forgotten that the Sonne of God had sanctified it by his presence graced it by his first miracle called it a coniunction of God whome God hath ioyned c. as though they would not knowe what the Apostle had said that euery ordinance of God is sanctified by the word and prayer and that all things are pure to the pure and this institution so especially as that the infidel husband is sanctified in the beleeuing wife and the vnbeleeuing wife in the beleeuing husband and that the woman thorough bearing of children shall be saued if she continue c. But what should I light so many candles in such sunshine were it not to discouer their monstrous delusion Secondly are none commanded to be holy but the Priests and not as well all the Israelites or was that sanctitie any other but that which standeth in pure heart good conscience and faith vnfained in innocencie and loue towards God and men Now if all such as thus must be holy are inhibited mariage where should we seeke an holy seede Thirdly if the Priests had some legall purifications which must be vsed before they appeare and approach before the Lord were they not all typicall representations of that spirituall holines wherein euen we ought to resemble them and beeing so are they not all dated or if we consider them as they were also antetypes of Christs puritie the high Priest of a better couenant are they not expired or if the Popish Priests will be so exact in imitating them let them giue vs a reason why they follow them not in all such rites of that kind as well as in some for when the Preists entred the tabernacle they were prohibited the vse of wine Leu. 10.9 neither must they at any time meddle with the exequies and funeralls of the dead neither must they be shauen Leu. 21.1.5 but to imitate them herein would not stand with their ease or profit And yet notwithstanding all these purifications was it neuer concluded that Priests and Leuites might not haue their wiues but if any found reason may be gathered from their example it might rather be thus framed Euen the Priests and Leuites had their wiues and much more may the Ministers of the newe Testament As for that they obiect out of Isay 56.4.5 The answer is readie and plaine that the Prophet speaketh not of any that had vowed continencie but of such as had been made Enuches involuntarily to whom that comfortable promise is made not for their continencie or beeing Enuches but for keeping the sabbath choosing the thing which was pleasing to God and taking hold of his couenant Obiect Further out of the new Testament they alleadge many things especially out of the 1. Cor. 7. as where Paul wisheth men to be without distraction ver 5. to abstaine for a time to giue themselues to fasting and prayer 7. where is concluded that this estate hindreth the exercises of pietie and therefore intolerable in a Minister and further where he saith that the vnmarried careth for the things of the Lord but the married rather care how to please one another v. 32. and those that are vnmarried it is good so to abide and he that giueth not his daughter doth better and the widow is more blessed if she so abide ver last Ergo. No Minister may marrie Ans. Doe not these men bewray the nakednes and pouertie of their cause when they are glad to snatch here and there a word to wrest against the authors meaning without due regard yea with vtter neglect of the scope and all circumstances of the place for to whom writ the Apostle was it not to the whole Church of Corinth so as by their collection it was not lawfull for any man or woman of that citie to be married 2. what times writ Paul in was it not in times of most heauie persecutions which in all that chapter he had a speciall eye vnto 3. In what manner writ he doth he not say that he writ this by permission not by commandement v. 6. doth he not affirme that euerie man hath his proper gift according to which he is to walke v. 7. 17. doth he not professe that he speaketh for their commoditie as giuing them an wholesome counsell and not to entangle them in a snare v. 35. and that which he speaketh is in regard of the present occasion and necessitie v. 26. notwithstanding all which no married persons may defraud one another v. 5. and much lesse depart one from an other v. 10. 4. For the matter alleadged Because the Apostle would haue all Christians as free from distraction as might be and because they must abstaine too extraordinarie fasting and prayer which those dangerous dayes and tyrannicall times called vpon them for the place not beeing meant of ordinarie prayer can it be wrâ—ng out of the place that marriage therefore must be vowed against either of them or much lesse of any other sort of men Againe because the Apostle speaketh of some carnal persons matched together that they regard the things of the world and the pleasing one of another aboue the pleasing of God can any shewe of argument evince that therefore either marriage is vnholy or is of any sort of men to be disavowed for that the place must be so vnderstood is euident else what shall we think of Abraham and Sarah Isaac and Rebecca Elcanah and Annah Zacharie and Elizabeth Aquilla and Priscilla shall we thinke that these faithful couples cared not for the things of god and if they did why cannot other beleeuers and if mariage were such an enemie to prayer and hinderance of pietie in it selfe as they would make it why are all Christians commanded to pray continually to possesse their vessels in holinesse and honour how is it that we reade of families called Churches how could any man say I and my house will serue the Lord how doth the wise man say that by a wise woman the house is built vp And indeede where God giueth such a one a man is freed from many distractions and findeth his wife a fit helpe made vnto him whereas it was not good for him to be alone Finally as all married persons neglect not so all single persons seeke not the things of God for we reade of many foolish virgins Furthermore where the Apostle affirmeth it to be good to abide single either in virginitie or widowhead and not to giue the daughter in marriage c. and that onely in regard of the present times shall no time afford lawfulnes for some sort of men to marie And that those precepts are so to be vnderstood the Apostle himselfe expresseth for if good were opposed to euill of sinne then had the Apostle contradicted
so of such Christians as turne Iews againe beware of the concision and betake vs to the circumcision which worshippeth God in the spirit and haue no confidence in the flesh no confidence in the lawe Get Christ close him by faith in the heart he is the Lord and accomplisher of the lawe vnto righteousnesse and thus hast thou enclosed thy righteousnes as a ring encloseth a Iewel Say with that Martyr onely Christ onely Christ. 2. Seeing Popish doctrine hath not saluation but carrieth men from Christ it ought not to be tolerated where it can be abolished for the scepters of Christian Princes must hold vp the scepter of Christ the Prince of peace and as it is no good religion in Princes to set vp a religion that would abolish Christ so neither is it good policie in regard both of their treacherous positions and practises For as they teach that hereticall for so they call Protestant Kings may be depriued of life much more other royalties and temporalties so is their practise proportionable in deposing kings and Emperours practizing hellish treasons and iustifying the murdering of Princes And therefore howsoeuer we should seek to pull the poore seduced ones of them out of the fire yet if they be incurable themselues haue taught vs how we should deale with them or rather neither make nor meddle with them by the tenour of the oath taken of the old leaguers in France the forme of which was this Si ad haereticorum partes de flexero si amicitiam si foedus si matrimonium cum eis faxo si opem fidemve do si ave si vale dixero illa die fulmine ferito God make vs as wisely resolute to preserue the puritie of the truth amongst vs as they are cautelously circumspect to barre it out from themselues then should they goe farre inough and stay long enough before we should entreat their returne Whose mouthes must be stopped The phrase is metaphoricall and betokeneth such an euident conuiction of errors by weight of reason and euidence of the Scripture as wherby the aduersarie of the truth is struck dumb and hath no more to say then if he had his mouth shut vp Quest. But how should we shut their mouthes for such commonly rage against the truth and ioyne mallice to error and so prostitute themselues in impudencie as that they will euer haue some shew of words at least to pretend against the truth Ans. This precept is first and properly directed to the Minister of God who by all his endeauour must take away all the defence of such errors and then confirme the contrarie truth by such sure grounds and arguments as that all men may see they haue no sound reason much lesse Scripture at least interpreted by Scripture for their defence And thus when the Church shall heare what such persons can say for themselues it will appeare to be but vaine babling and multiplying of words flowing not seldome from such as are euen damned of themselues in their owne conscience And this practise is agreeable to that of Christ himselfe who sometimes by the Scriptures Matth. 22.34 sometimes by reason Luk. 20.25.26 Giue to Caesar sometimes by a like interrogation and question Luk. 20.7 The Baptisme of Iohn sometimes by posing and parling Matth. 22.46 so set vp and silenced the Pharisies Sadduces Herodians and others as none could either answer him or durst aske him any more questions But when men are thus confuted by argument ouerthrowne with the sword of the spirit and confounded by the power of truth and yet still proceed to trouble the peace of the Church and the faith of the Saints then may the Church and must proceed by censure and admonition to enioyne them silence the which if yet they will not heare they ought by the Church to be driuen from the societie of the faithfull if they prooue gangrenes they must be cut off Doctr. The dutie of euery faithfull Minister is when occasion is offered timely to oppose himselfe against seducers and stop the mouths of false teachers wherein also the Church ought to backe and strengthen him For 1. the example of Christ must be our president who most boldly and freely vindicated the law from the corrupt glosses and expositions of the Pharisies and that in his first sermon 2. In regard of the particular members of the Church that they may be preserued in soundnesse from starting away and forsaking of the truth Hence did our Sauiour Christ not seldome vtter holy things before dogges and swine that is the Scribes and Pharisies and malicious Iewes because of those that stood by that they might be confirmed against their corruptions And this is made one ende of the precept the madnesse of the false Apostles must be made manifest that they may preuaile no longer 3. In regard of the false teachers themselues fooles saith Salomon must be answered least they be wise in their owne conceit neither shall the labour be wholly lost vpon them for it shall be a meanes either to conuert them and bring them to the knowledge of the truth or else so to conuince them as they shall be made excuseles And further the Church must strengthen euery Ministers hands in this contending for the faith and so manifest her selfe to be the ground and pillar of truth which is committed to her trust and safekeeping against all gaynesayers Vse 1. This ministeriall dutie requireth a great measure of knowledge and a man furnished with gifts of varietie of reading and soundnesse of iudgement euen a man who hath a storehouse in his brest First he must be well read and skilfull in the Scriptures that by them in the first place he may be able to shut the mouth of the aduersarie partly by the expresse texts of Scripture partly by harmonical parallel and sutable places as by the mouth of many witnesses partly by the analogie of faith arising out of the whole bodie of the Scripture partly by the proprietie of the speach in the fountaine and partly by the apt knitting of the context that there may be full concent with it selfe the antecedents and consequents yea more he must be furnished with varietie of reading euen in the workes and writings of men that he may be able in good sort not onely to apprehend the state of the questions and originall of controuersies but also that he may refute his aduersarie partly by the concent of the Church in all ages and partly by the helpe of things that are granted and confessed on both sides and partly by the contradictions which the patrons of errors cannot but vnawares flip into for it is true of a lyar or a patron of lies that he had need of a good memorie Secondly to all this knowledge is required a sound iudgement that he may be able to inferre good and necessarie consequents vpon the graunting of the truth he standeth for and on the contrarie the absurdities and
Christians he will haue dispersed among the persecutors some Saints in Neroes house some Protestants among the Papists for in the darkest ages euen in their Abbyes and Fryeries he raised vp alwaies some one or other from age to age to witnesse against them that their error and wickednesse should not haue that securitie on both sides which it desireth 4. We haue euen gracelesse men taxing our wickednesse as here the Cretians had that as Corazin by Sodome and the Iewes by the nations so Christians by Turkes and Protestants in many things should be condemned by the Papists themselues the former beeing so superstitiously reuerent at the name and mention of God the other so painefull and industrious as Baals preists lancing themselues for their idolatries 5. The Lord need not send so farre aâ— Cittim and Kedar to condemne vs but as here by our owne prouerbs as by our owne mouthes might be iudge vs what a number of deuillish prouerbs amongst vs bewray the vngodlinesse of mens hearts as euery man for himselfe and God for vs all and young Saints old Deuils and which is the worst and most generall godlines is made but a by-word and a note of reproach euery where vnder the title of puritie and precisenesse 6. And yet if men were so wilfull as to be blinde at all these yet can they not as many striue to doe put out all naturall principles but euen the light of naturall knowledge and conscience will wrap them vnder condemnation and they shall not be able at the barre of Gods righteous iudgement to plead not guiltie for euen their owne thoughts shall accuse them 7. But the greatest condemnation of all is that the light of grace is come and yet men loue darknes more then the light In which regard it shall be easier for Sodome then many peoples and townes professing the Gospel nay Publicans and harlots shall enter before many Christians yea the Heathen that neuer heard of Christ as soone as thousands baptized into the name of Christ because they knew and did many things of the law and not knowing the law were a law to themselues but numbers are sonnes of Belial lawlesse persons that scorne both Law and Gospel whom the Lord will prouoke and iudge by such a foolish people as the Heathen were Pitifull is it to see the disorders of Christians which would haue made the Heathens to haue blushed if a man will not now sweare no small oathes drinke his sences away spend out his daies in idlenesse and iollitie in pride and riot companie and gaming such a one is cassiered out of all companie he is a man fitter for a cloister then the common Christians of our age the Heathens did not thus Theirs were workes of darknes indeed but both in themselues and the doers but now they are become actions of the nooneday which the Heathen would haue bin ashamed of at midnight Which plainely prooueth that the light was giuen and is that many might become more blind more obstinate more hard hearted and impenitent against that great day of iudgement Many will plead at that day that they came to Church heare the word as others did and liued after it so neare as God would giue them grace But answer will be made them that though hereby they came to a further knowledge of God yet God neuer came to take knowledge of them for they desired not to know the waies of God but slipt in or were by law or for forme and fashion forced to Church and then all their hearing brought them such knowledge as not only made them more excuseles but liable to more stripes but not to such as was effectuall to preuaile against their lusts for they stil detained the truth in vnrighteosnes that is resisted the word they heard by lewd and gracelesse liues and behauiours 2. Let no man say my sinne shall lie hid and it is in secret or twilight no no there is witnesse inough to conuince thee of the most secret of them all the eies of God the voice of thy owne conscience which will be as a thousand witnesses yea the Lord who hath moe waies to the wood then one hath giuen to all creatures tongues eares eyes and hands against sinners The shed blood of thy brother shall call for vengeance the timber and stone in the wall cryeth out of oppression and crueltie the rust of the gold and siluer against the wretched couetousnes of miserable men and so in the rest Doctr. 2. The second thing to be obserued in this preface is that this testimonie was not fetched from any of Gods Prophets but from one of their owne Whence we learne that it is not simply vnlawfull to alleadge the saying of a profane man in a sermon For 1. all truth is the Lords and where it may serue for his glorie it may not be reiected neither skilleth it so much in what ground the hearb grow or what gardner set and planted it so as it heale we grant that if the King of Ammons crowne be fit for the King of Ierusalem that he may take it and weare it 2. There may be sometimes necessitie of the testimonie of profane writers and quotation of Fathers As 1. in case of grammer that the true sence and meaning of a word phrase or sentence may be the cleaâ—er which if it cannot be so easily done out of the Scriptures themselues then may a Minister descend to humanitie and by earthly means teach things heauenly 2. In case of conuiction of error whether in doctrine or manners In doctrine when any controuersall point is handled well may we free the truth of noueltie by shewing the consent of it with the ancient Church for hereby 1. the weake and new conuerts are more confirmed 2. the calumnies of the aduersaries are cut off who commonly boast that all antiquitie standeth for and with them In manners the conuiction is of 1. Christians or 2. Heathens If of Christians then such allegations may be vsed by way of exprobration or sharpe reproofe so the Lord himselfe sendeth his people to the Iles of Chittim and Kedar to see if any of the nations dealt so with their gods yea to the oxe asse crane storke pismire c. If we be to deale with Heathens or Atheists who are not easily mooued with the authoritie of the Scriptures then can we conuince them no otherwise then by such testimonies of their owne which they make most account of and so the Apostle dealing with Athenians Epicures Stoiks Cretians by the testimonie of Menander Aratas Epimenides conuinced their wickednesse Thus for the clearing of Gods glorie and his truth as Paul saith all things are ours Scripture art nature c. Now because there accreweth a great hurt to the Church by the abuse of this example we must carefully obserue some cautions in such allegations I will name three 1. Whereas the former cases are not frequent such allegations must be rare
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
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
neither apprehend conceiue nor iudge of the truth propounded or the practicall facultie included in the conscience seeing this dependeth vpon the former it must also be polluted the which two faculties if they be depraued and vitiated that is if the vnderstanding be blinded and the conscience led by such a blind guid how can it be but the whole man should sinke downe in the puddle of all impious impuritie That is the scope the sense and meaning followeth To the pure all things are pure In this former branch of the verse three generall points are to be considered 1. Who are meant by pure persons 2. How all things are pure or impure 3. How all things are pure to the pure To answer the first question we must finde out what puritie both for kinde and degree is here meant All puritie is either in the fountaine or thence deriued The former is the most simple perfect and immeasurable puritie in the creator the latter is some darke image and shadowe of the former in the creature according to the measure of it so long abiding with it as it cleaueth vnto him or he vnto it The former is not meant but the latter which is of reasonable creatures either angels or men differing indeede in degree according to their capacitie but not herein that before the fall of either it was a puritie mutable in them both But to drawe to our Apostles subiect this puritie is not now considered in the Angels but in man Neither is it that puritie which we had in our innocencie for though then we were purer then the Nazarites of Ierusalem who were purer then the snowe and whiter then the milke yet by our captiuitie vnder sinne our visage is become blacker then a coale But a puritie of an other qualitie such a one as is renewed vpon vs by the Lords beholding vs cleauing vnto vs not that shining spotles purity which we had while we were able to behold him cleaue vnto him This puritie then is not set in vs by nature but made ours by grace and beeing the puritie of our Mediator is imputed vnto so many as shal stand righteous in the sight of God the Father The persons therfore here called pure are such as by faith are set into Christ by whose blood they are iustified and by whose spirit through the meanes of the word that immortall seede of regeneration they are sanctified and reserued vnto life euerlasting And hence to both these is the purifying and cleansing of sinners ascribed in the Scriptures 1. Faith not onely as a hand laieth hold on all Christs righteousnesse to make the sinner stand iust before God but inwardly by little and little purifieth the heart causeth that puritie to breake out to the eies of others as well as our selues And 2. for the word in Ioh. 15.13 Now are ye cleane through the word I haue spoken vnto you Quest. But how can such persons be called pure seeing the Lord findeth no puritie in the Angels themselues and how much lesse in those who dwel in houses of clay and besides Paul euen a regenerate man exclaimeth that he knewe no good by himselfe Answ. That place of Iob denieth not puritie to the Angels simply but onely comparing theirs with Gods it is as a little streame yea a droppe to the ocean which is nothing in comparison And for that of the Apostle it was with him as it is with other beleeuers who are able to discouer more drosse then gold in themselues and therefore neither he much lesse ordinarie and common Christians can be called pure of the greater part but onely of the better Hence is it that though beleeuers haue receiued the spirit but in weake measure yet are called spirituall and beeing farre from perfection are yet called perfect not by that legall perfection which is entire in all the degrees but that Euangelicall which bringeth all the parts forward towards those degrees Nay more Christ himselfe calleth his loue all faire and saith there is no spot in her yea as pure as the Sunne as faire as the Moone and to his Apostles that they were all cleane euerie whit saue Iudas 1. because by faith euerie member of the Church laieth hold vpon Christs most absolute puritie 2. the spirit of regeneration hath washed euery part although in part onely nor so cleane as it shall be yet so as that perfect puritie is sealed assured to the soule by it 3. the Lord doth account euerie such beleeuer pure euen for the present imputeth neuer a spot vnto them but reputeth in his Christ all faire 4. hath promised them that for time to come they shall become so absolutely cleane as though they had neuer beene defiled Doctr. The estate of a Christian is a most honourable estate because his person is pure in the sight of God euen whilest he liueth here vpon earth And this cannot otherwise be seeing such a one beeing predestinated vnto life is also iustified and sanctified by the former of which a sinner is perfectly freed from the guilt and curse of sinne and by the latter imperfectly and in part from the reliques and seruice of sinne the former in that the blood of Iesus Christ sprinkled vpon his conscience cleanseth him from all sinne the latter in that the spirit of sanctification washeth his heart with pure waters vntill it be cleane Now whereas some may thinke they haue inough confessed to endite sincere Christians of blasphemie or heresie at the least as hauing opinion of their owne puritie with a Pharisaicall despising of others saying with the Iewe stand aloofe for I am more holy then thou or with the Pharisie Lord I thanke thee I am not as this man c. let them know that we teach and true beleeuers hold that their puritie is neither their owne nor so in their owne account but onely in regard 1. of Gods washing of their robes in the blood of the Lambe and 2. of his gracious acceptance of them so washed as pure and cleane Farre is the true beleeuer from the damnable conceit of the Catharists whome in our language we tearme Puritans who following Novatus his heresie were also called Novatians who thought that the life of a iust man is to be made vp without sinne spot or wrinckle or else the Church could not be made vp of them Farre also from that accursed doctrine of the Papists who are indeede Puritane heretiks and the right successors of Iovinian Ebion Pelagius in that they affirme that in the regenerate after Baptisme there is nothing which hath the reason of sinne or which God can hate that they are able to fulfill all the commandements yea and doe more then so that they haue deuout men and women that can merit life eternall for themselues and others that men may must expect their saluation from an inherent righteousnes Why should we not then abhorre these
pleased not himselfe but others Whatsoeuer then it is of this ranke which either would weaken or not edifie our brother be it neuer so lawfull neuer so profitable to our selues neuer so powerfully by earthly authoritie enioyned Christians who are not borne to themselues but vnto Christ vnto his Church and vnto the fellowe members must not dare to meddle with it seeing the higher commandement of God bindeth to giue no offence neither to Iew nor Gentile nor to the Church of God And herein let vs propound Daniels example for our imitation who to many might seeme not only too strict but verie vnwise for so small a thing as he stood vpon to forgoe the Kings fauour and his owne aduancement yet because he could not vse his libertie in the Kings meat without the offence of himselfe and others he would not doe the least euill for the greatest good it was not frowardnesse in him nor disobedience to the King but conscience and obedience to God which made him keepe himselfe pure from it Thirdly although we vse things indifferent in faith and loue and yet forget sobrietie we impure them vnto our selues Then we vse them in sobrietie 1. when we vse them as helpes in our callings generall and speciall The former when in the vse of meates drinkes apparell sleepe recreation riches c. we still preserue in vs a fitnesse vnto the duties of pietie and Gods worship The latter when we exceede not our abilitie but square and stint our selues in them according to the most sober of our age degree condition and trade of life And both of them when no vse of these is any hinderance to any dutie of the first and second Table so as we neither be drunke with the pleasures of them nor oppressed and made heauie by them and so the day come on vs vnawares 2. When in regard of our affections we haue the command of these things and not they of vs 1. Cor. 6.12 all things are lawfull for me but I will not be brought vnder the power of any thing The cheife point of Christian libertie is to vse the creature as not vsing it reioyce in it as not reioycing to buy as not buying to haue a wife as not hauing one to vse things a while rather then to enioy them and much lesse to be enioyed of them Vse Now to drawe this doctrine into our best vse it will be worth our inquirie to consider how grieuously men offend against al these rules in which that men may better take notice of their continuall failings I will stand somewhat the longer and manifest how men impure these things 1. in generall 2. in speciall and both according to the former rules In generall men impurelie vse them two wayes 1. in not sanctifying their persons 2. in not sanctifying the creatures For the former vnsanctified persons and vnbeleeuers receiue the creatures and comfort of them onely as the fruits of Gods generall prouidence and power whereby he sustaineth all the creatures the bruit beasts the sensles creatures nay the verie substances of the deuills themselues but not as the gifts of God become in Christ a prouident Father nor as tokens of his speciall loue as towards his children And therefore although the wicked man and cruell oppressor beare himselfe vpon the loue of God because all things succeede with him and he thriueth in his designes yet in truth he hath no more cause then the deuil himselfe hath because he is the God of the world and Prince of the aire mightily preuailing against the children of disobedience for these are so farre from beeing speciall loue tokens that they are signes of a fearefull future wrath because by them they haue thrust and heaped vp the measure of their condemnation Secondly the creature not sanctified by the word and prayer is impurely vsed and therefore generall is the sinne of the most who profanely and brutishly receiue them without prayer and thanksgiuing by which both the creator and the creature is blessed The former obtaineth a blessing which is the applying of the goodnesse of the creature to our comfort without which we may haue bread and want the staffe of it put on cloathes and not be warme get riches but want the fruition earne wages and incomes but put them in a broken bagge be diligent in our callings but not thriue by them for this blessing and comfort of the creature commeth meerely and more immediatly from the band of God how is it not then most meete that we should begge it at his hands This would the Lord teach when he commandeth his people to sanctifie their verie houses and dwellings so in Abrahams seruant and Paul who prayed for prosperous iourneys Act. 25.5 The like ought we to doe in all our recreations and hauing receiued our comfort from any thing we must turne vs to the other part of our prayer which is thanksgiuing not onely for enioying the creature but that we haue it by vertue of the promise neither onely for the vse but for the right and holy vse of it which is the portion but of a fewe The two precepts of the Apostle are worthy our continuall meditation and practise Pray continually In all things giue thankes How many are so farre from this as that they either cannot or are ashamed to pray and praise God for their liberall prouision in meate and drinke a man cannot imagine the bruitishnesse of numbers of men and perhaps reputed Christians in this behalfe who no more lift vp their hearts or hands vnto the Lord then the bruit beasts themselues which deuoure the food but cannot consider that they are fedde by some other thing without the foode it selfe such persons as little conceiue that in Adam all the creatures and the right in them was lost so as there is no right left in them but by leaue from God through Iesus Christ as little doe they depend vpon God for his blessing which is the staffe of their liues but rather in the midst of Gods mercie they grow vp into securitie and forgetfulnes of him yea lift vp their heeles against him and corrupt themselues in the things they vse giuing vp themselues vnto intemperance idlenes filthie lusts speaches and actions and all because God is not at their tables but is driuen thence Now that I may convince this generall sinne to be an high kinde of impietie and not so indifferent as many account it I will vse some reasons to shewe that no man ought to presume without turning to God to vse any of his creatures For first whose are the heauens and earth and the furniture of them the birds of the aire the beasts of the field the sheepe on a thousand mountaines they are mine saith the Lord. Who is it that openeth his hād and filleth all things who spreadeth our cloath for vs who filleth our cups who maintaineth our tents who laieth our liues the Lord doth
and therefore necessarily supplieth it with moysture and heate of grace And the promise is that those that waite vpon the Lord shall renew their strength they shall lift vp their wings as the Eagles they shall runne and not be weary they shall walke and not waxe fainte Secondly The comfort of old age dependeth hereupon the tedious and diseased daies of which whosoeuer would comfortably passe they must prouide themselues of this supplie For who is it that can say he hath pleasure in those daies when for the darknes and miserie of them the sunne and the moone and the starres seeme to fall from heauen vnto whom Christ the Sunne of righteousnesse hath not risen and vnto whose heart that bright morning starre hath not discouered his brightnes the least beame and glims of whose sauing grace farre surpasseth the sunne in his strength What comfort can be to him whose strong men that keepe the house that is whose armes tremble for weaknes and whose thighs bow themselues as too weake to beare the weight of the bodie vnlesse the Lords arme and right hand become his strength and as a staffe to leane vpon as he was to Dauid 2. Sam. 22.19 What ioy remaineth vnto him whose age hath worne away most of his senses that now hath his eyes dim as Isaaks that with Barzillai he cannot discerne between good and bad he hath no tast in that he eateth and drinketh he cannot heare any more the voice of singing men and women vnlesse he hath attained the eyes of faith to see God in Christ and so with Simeon he can behold his saluation vnlesse he find rellish and tast in the bread of life vnlesse he can heare the sweet note of Gods spirit consenting with his owne that he is Gods child together with that sweet harmony of a good conscience kept before God and men in all things which is heauenly musick vpon earth In a word what solace or reioysing can be to him who hath one foote in the graue that seeth death so neere him daily threatning him and no way to escape him vnlesse herein also the spirit sustaine his infirmitie by assuring him that Christ is his life who hath bereaued that serpent of his sting poyson and venome so as he shall doe him no more harme then helpe him towards his happines Thirdly why should not we thus prouide against that rainie day and furnish our selues against the euill of it seeing the heathen were by nature taught to prouide for themselues such props of their age as they thought would most bestead them both for their vtilitie and delight there is no man that finding his eyes decaying needeth to be vrged to prouide spectacles nor he whose loynes faile him to prepare him a staffe to leane vpon and much more should grace teach euery Christian that when with Dauid through age or otherwise he findeth his flesh fayling him and his heart also then to make the Lord his hope and his portion for euer Fourthly the recompence of this dutie is beyond all our thoughts seeing the blindnes of the bodie is made vp by the vision of the Lord Iesus and God the father appeased in him bodily weakenesse supplyed by spirituall strength corporal death abated yea exchanged with heauenly life all which not onely quell the feare of death approaching but euen whet the desire of it For if Simeon seeing Christ in his armes praieth for his peaceable departure If Moses seeing the land of Canaan from the toppe of mount Nebo could willingly submit himselfe to die If the three famous Patriarchs who neuer sawe the promises accomplished to their owne persons but a farre off promised to their posterities could willingly die in faith how much more shall they be able to wish their desolation who by the eye of the faith shall behold that heauenly Canaan and that celestiall Ierusalem of which the other were but darke shadowes Vse This doctrine cries shame vpon many old men that are as weake or weaker in soule then they be in bodie farre more blind more staggering euery way more sensles more dead they perceiue their faces and eyes looke drooping to the earth and yet their spirits neuer a whit more lifted vp vnto heauen they see the world forsaking them as not able to cherish them any longer and yet cannot they be drawne to forsake the world they cannot but behold the earth casting them off it and making a way fot the next age their posteritie and yet they cast care away and neuer prouide themselues of a continued citie The eie of their bodie seeth how they are growne into yeares and striken in age but the eye of their mindes see not the gray haires here and there vpon them no more then Eprhaims did Euerie man can see and say they are come euen to the period of their dayes and yet no man can say they are come to the beginnings of any true grace Thus although multitude of yeares should teach wisedome vnderstanding faith application yet may young Elihu truely obiect to the reproach not of a fewe that olde age is not alwaies wise Further vrging of this point although carried further in the deliuerie I purposely omit The Lord graunt all of vs whome it concerneth to learne thus much as is said In loue This second vertue beseeming the elder sort not onely as olde men but auncient Christians is brotherly loue which casteth eie vnto all the duties of the second table as faith principally to the duties of the former and most fitly ioined with faith as being the inseparable companion of it and such a marke as freeth it from imputation of deadnesse or vnsoundnesse Which vertue is inioyned euerie Christian olde or young both because it is the newe commandement of Christ as also a note of a Christian and true disciple of Christ Ioh. 13.35 and is besides the bond of vpright dealing in humane societie without which men were little better then wolues or wilde beasts But it is here rather commended to elder men who in this vertue as in the former and following graces must be more at the last then at the first and in whome this grace of loue must be proportionable vnto their faith for this may not be an infant if the former be of riper age but according to the proportion and growth of faith must loue abound And it must be obserued that our Apostle requireth not the vertue simply or in remisse degree or small measure but soundnesse in loue in such a degree and measure as that age seemeth of it selfe to call for Now if we would knowe wherein the soundnesse of loue consisteth it is then sound when it hath soundnesse 1. in the ground 2. order 3. seate 4. worke 5. durance of it First the true ground of all the loue of the creature is the loue of the Creator all the loue of man must issue from the loue of God and all duties of the second table must
Triphena Triphosa and Persis laboured much in the Lord. And the author to the Hebrews after he had heaped vp a number of the fruits of faith in men and women he commeth againe to commend the faith of sundrie women who receiued their dead to life alluding to the widow of Sarepta who had her sonne restored by Elias his prayer and the Shunamite hers by Elizeus In a word let all women seriously meditate 1. That one thing is necessarie euen to Martha 2. That all other things are vile in comparison of this one thing or if necessarie it is but so farre as they helpe vnto it 3. That all the diligence in the particular calling is accursed if abstracted from diligence in this generall calling of Christians 4. All comforts will faile in time of distresse but this Isa. 38.3 Remember Lord how I haue walked before thee in truth and with a perfect heart Now we come to the behauiour of the elder women which the Apostle doth not in speciall prosecute but in general would haue it wholly squared by this one rule namely whether it be such as becommeth holinesse that is whether it be a witnesse of the holynes of the heart and such as adorneth the holy profession of Christ. Wherein we must consider 1. That euerie Christian must take out the same lesson here read and that the holy Ghost knowing all our diseases directeth this counsell to elder women especially that they might come to take knowledge of an excessiuely proud disposition in themselues to offend against this precept and the other particulars farre aboue others Secondly that the Apostle holdeth it not sufficient for women outwardly and abroad or for a start or fit as in the Church market or other places of meeting to take vp a shewe of holy or demure behauiour which many doe who in priuate can be lasciuious loose and wanton enough but by the word an inward habite and constitution beseeming holinesse For by this word Phisitians properly expresse a constant state of bodie or health or a sound constitution which from them is here translated to the minde to betoken that a Christian woman is still one and the same and her holy behauiour the same as well at one time as an other in one place as an other still bounding her selfe in all her carriage within the limits of holynesse neither doth she force her selfe hereunto but it freely issueth froÌ„ an inward principle which is an habit of holines 3. That seeing the disposition of the inner man is principally manifest 1. in the countenance 2. in the speach 3. in the apparell therefore the behauiour may be tryed by these whether it be according to holynesse or no. And for our better direction herein First the countenance vnder which is comprehended the gate gesture and lookes is beseeming holynesse 1. when it expresseth the inward humilitie of the heart the humble heart must set an humble looke and gesture Dauid when he would prooue the humilitie of his heart saith I haue no proud lookes On the contrarie the Lord accusing the daughters of Sion of pride he prooueth it by the stretching out of their necks and minsing of their feete 2. When the countenance gesture lookes testifie the chastitie of the minde for chastitie must be seated as well in the countenance as in the heart to dash all lightnesse Peter speaketh of eies full of adulterie and the daughters of Sion are charged with wandring eies the children of the Church must resemble their mother who hath doues eyes and is both beautifull and comely to allure her owne as also terrible to quell the purposes of vaine and wicked men Secondly the speach which carrieth with it an holy comelinesse is such as bewrayeth the wisedome grace and modestie of heart as when a woman is wise to silence as well as speach especially where men are present and in speach not praâ—ling like busie-bodies of other mens matters nor vnsauourie nor contending nor audacious hardening the face to speake any thing but opening her mouth with wisedome with modestie with conscience of the presence of womanly infirmitie and neuer otherwise Quest. What no libertie no not in our gossepings and womanly meetings Answ. No the Apostle giueth no leaue at any time to lay aside this part of Christian behauiour there is no time wherein Christian women professing holynes may come so neare the guise of the harlot who is described to be babling and loud which were it well obserued many that carrie away all the speach in meetings would be struck mute not beeing able or willing one word thus ruled Thirdly that apparell is fitted vnto this Apostolicall rule when by the outward ornament of the bodie the inward beautie of the soule is expressed called by the Apostle the hidden man of the heart And this is 1. when the matter of it is not stately or costly which must be measured partly by the abilitie our selues haue and partly by the condition of life which God hath set vs in and partly by the sober and graue example of such as God hath sorted with vs in age degree and condition of life whom we may not striue to exceed but euen in the matter of our apparell our owne sobrietie modestie yea and frugalitie must be made apparant vnto others 2. When the forme or fashion is not wanton strange curious or odde sauouring of pride lightnes vanitie or singularitie as when women will haue a fashion by themselues contrarie to the common and comely fashion of others all which is a disgrace to the profession and the sinne of most women whose behauiour expresseth little holynesse Vse Whereas many will not be perswaded that we can giue them rules out of the word for this or that guise word looke fashion c. and require particular and expresse words of Scripture why we should dislike one fashion more then another or approoue of one aboue another we see hence we haue generall rules whereby euery particular is to be squared as 1. Cor. 10.31 If it make to the glorie of God Phil. 4.8 whatsoeuer things are true honest of good report and here whatsoeuer is beseeming or vnbeseeming holines whereby the whole behauiour must be examined Not false accusers Well saith one that a man of an euill tongue is a beast in the forme of a man himselfe is a serpent and his tongue his sting but here the word teacheth vs that he is worse euen a Deuil in the shape of a man for by this one vice of the tongue he so liuely resembleth the Deuil and plaieth his proper part that he hath also his name put vpon him as the Iewes were said to be of their father the deuill because they did his worke That this vice of false accusation is the deuils worke appeareth in that it was first practised by him who beâ—ing from the beginning a deuil that is one that goeth betweene two with tales to cast
wherein is excesse And the woe is as generall against all such as are ouercome with wine and no drunkards shall enter into the kingdome of heauen But in women and old women it is besides the sinne most filthy and shamefull The very Heathen accounted wine and strong drinke disagreeable from the nature of women and therefore enacted lawes against their vse of it but the word of God is not so rigorous which giueth them as well as men leaue to vse wine for their weaknes and often infirmitie yea sometimes for honest delight as well as for necessitie but alwaies moderately for strength and not for drunkennes neuer tying their delight or desire vnto it nor suffering themselues to be ouercome by it for of whatsoeuer any is ouercome to that he is in bondage And the reasons why the Apostle directed this precept vnto old women seeme to be these 1. It is not vnlike but that the women of those times as they had like meetings vpon their necessarie and womanly occasions so had they the like practises as now are in request in them as much idle and busie chat not a fewe needles drinkings and gossepings wherein they much exceeded that to which their condition or nature and much lesse grace called them vnto The which meetings although some of them are necessarie yet for women to be addicted vnto them or excessiue in them in vnwarrantable speaches drinkings meriments c. sauoureth of darkenes of the flesh and is farre from beseeming women that professe the feare of God and obedience or subiection to the word of God which condemneth drinkings as well as drunkennes which are fruits of an vnregenerate estate And thus the Apostle by this precept backeth the former the due obseruance of which would cut off much false accusing in such meetings and in the neglect of it it is impossible but that the tongue will be walking without his owne hedge and wandring beyond the pale of it The prouerbe is true what euer is in must out in the cups Agreeable to that holy prouerb of Salomon to whom are contentions to whome are stroakes and wounds without cause euen to those that stay long at the wine teaching vs that the hands and tongues also of such lash on strike spare not no not their dearest friends 2. The moderation of the elder women should be an example to the yonger as the next words import an hedge to containe them in compasse from whom otherwise in such meetings some lightnesse might breake out 3. For a matron to make shipwracke of shamefastnes modestie sobrietie grauitie and whatsoeuer else may be the grace of that sexe and age by giuing place to this one inordinate desire what a grieuous sinne were it how many sinnes attend it euen so many as there be fearefull fruits and effects of drunkennes as wandring eyes lustfull lookes tongues speaking lewd things gestures and actions more seemely for bruit beasts then either women or Christians 4. Besides the more publike scandall if we consider the priuate damage of this sinne in women we shall finde the Apostle had reason sufficient to condemne it in them For whereas the Lord hath laide this dutie on the wise woman to build vp her house to regard the wayes of her familie so as her diligence and labour should if not much increase yet at least preserue and saue that portion of maintenance her husband bringeth in accordingly as his heart trusteth in her this one sinne strips her of all fitnesse to gouerne the family which for her goeth at sixes and seauens as we say it wasteth and consumeth the substance both priuately at home and by calling in companions from abroad and thus she sinfully wrongeth her family for the present lodeth her husband with debts and dangers and depriueth her children of that comfort which was meete should be reserued and laid vp for them Doctr. Out of the word we may further note the follie of our corrupted nature making vs readie to yeeld our selues slaues and seruants to the creatures which by Gods institution and ordinance should serue vs. And we yeeld vp our selues seruants vnto them diuerse wayes as 1. in the immoderate desire of getting them vnto vs when men men will be rich and hasten so to be when they will fare deliciously goe sumptuously dwell stately which to compasse they will become base seruants to any man any sinne or any drudgerie for a time 2. When in holding them the mindes and affections of men dwell in the delight of them as when the abundance varietie goodnesse sweetnesse and pleasure of meates drinkes pastime merie companie gorgeous apparell faire buildings drawe downe the heart make it drunke with sensualitie and forgetfull of God Thus the Lord chargeth his people when thou wast in prosperitie thou saidst I will not heare this hath beene thy manner from thy youth for now the heart is held as in chaines and hath it not in the power to turne it selfe to any other truer delight 3. When a man hath it not in his power to forsake or part with them when of all that he is owner of he is not the master of any small part to employ to any good vse or in any worke of Christian charitie and liberalitie And numbers are such base drudges to their wealth as they will as soone part with their vnprofitable liues as in the forgoing of a small and trifling commoditie testifie any fruit of faith and thankefulnesse to God the giuer or of loue and mercie vnto men whom he hath made receiuers but they wast away their daies and vanish away themselues as though they were not in adding and increasing of wealth by any meanes as if they were borne to make their heires happie by their owne going to the deuil as the common speach is 4. When they are as fetters and clogges from the performance of good duties vnfitting men to the duties of their generall and speciall calling whereunto they were ordained to make vs fit and seruiceable Thus men loose their libertie Vse To resolue of the practise of these precepts 1. To vse the world as not vsing it neither growing proud in the smiles nor too much depressed in the frowning of it 2. So to take our parts of our lawfull liberties as that we be neuer brought vnder the power of any thing vnder the pretence of libertie in the creatures we may not become slauish vnto them but carrie an equall minde both to want and abound 3. To avoid all occasions whereby vnawares we might be drawne vnder their power as looking at the wine in the cup for hereby thirst will follow drunkennes so of daintinesse softnes riotous and spend thrift companie for by such meanes and examples the heart becomes wholly diuorced from God and glewed vnto the creatures But teachers of honest things It will be here asked how standeth this with that in 1. Tim. 1.2.11 Let the woman learne and I
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
be not onely the brother and sister of Christ but after a sort his mother both in conceiuing him in the wombe of his faith as also by bearing him daily into the world by a spirituall and holy life But how many that professe Christ and say they expect saluation by and in this name onely yet can blaspheme him rent him in their passion into small peeces they spare not his bodie his heart his blood his wounds his life that should but a Iewe heare them they would more crie out against them then against their owne rulers that put him to death But this was euer the lot of the sonne of God to be smitten and wounded in the house of his friends Vse 2. This doctrine reprehendeth soundrie sorts of men As 1. such as can willingly or without sorrow of heart see and heare indignities against Christ against his profession and professors of his Gospel and doe not rescue the honour due vnto them in their seuerall places and may it not seeme wonderfull in our eyes and eares that the verie Turkes who account of Christ but as a great Prophet and powerfull in word and deed should make it such a capitall transgression so as they inflict death vpon that man that speaketh blasphemie against Iesus Christ and yet we that are Christians who professe Christ not a great Prophet but the Lord of the holy Prophets the Sauiour of the world and our Sauiour also fill and suffer without rebuke or check the whole ayre to be filled with horrible blasphemies oathes imprecations reuilings and whatsoeuer most wretched speaches against God his Christ his Saints and dearest seruants What is this other then a treading vnder foote that blood which should haue washed vs 2. other professors there be that make sure account of their iustification and saluation by Christ and yet looke to their sanctification which inseparably follows the former as the shadow the bodie there the want sheweth that they haue not that hope they made account of in that they purge not themselues but as foule as they were as blacke are they still the spirit hath not powred out that cleane water vpon them which hath washed them from their filthinesse but wretched couetousnesse hangs vpon one enuie and malice clingeth to another filthie speaches proceed from a third and the fourth is no changling And doth not this make the name of God blasphemed 3. A third sort there are who take themselues farre afore either of the former and perhappes haue some sound grace in their hearts and yet not watching ouer themselues nor giuing their hearts vnto this doctrine remit of their care and diligence and stand not so fast but that by some fearefull fall or other they dishonour at once God his word themselues and their profession who although they can truely say my course is not that of the swearer curser drunkard adulterer nor of such as are altogether profane yet be becomming slauish to some one lust or by slyding into some one vnchristian action they more dishonour God especially if they be of more note then some other men by a thousand othes or periuries Quest. But how shall we so carrie our selues in our profession as the word of God be not euill spoken of Answ. Laie vp these rules of direction 1. Get a good and reuerent heart which may thinke and conceiue highly of the word which offreth thee and putteth thee in possession of so great things and worketh out such things in thee and for thee For that which we loue and admire we will be carefull least by our default it â—eare euill get knowledge conscience and affection to hide it in thy heart which if it magnifie it so will thy speaches and actions also Secondly neuer professe that in word the power of which thou meanest to denie but gird thy loines with the girdle of veritie for then wilt thou hold out an ornament of that thou first professedst Dissimulation is spunne with a fine thread vpon the loome of an hypocriticall heart but the web of it is like the Gentlewomans cobweb lawne which is rather for shew then vse Colours cannot continue nor a grape which onely cutcheth or hangeth on a briar can growe without vnion vnto the naturall vine so will it be with men who make shew of beeing gouerned by Christ and yet meane not to forsake their swearing lying gaming worldlinesse and other their lusts Such as these who are no better then bryars I would aduise to keepe them in the wast and come not within Gods garden which is no place for them nor within the pale of Christian profession for the Lord will not hold them guiltlesse who thus take his name in vaine and the axe and the fire will meete them if they stand in the grounds of this good husbandman Thirdly in euery thing more regard Gods name then thine owne as one that art taught to praie for the hallowing of Gods name before forgiuenesse of thy sinne or thine owne saluation a man carefully auoideth the branding of his name he will redeeme and rescue his name if it be hazzarded with all that he is worth and much more should we doe Gods Fourthly tender thine owne credit not for selfeloue but for the loue of God a good thing it is to keepe the heart cleane but so to stand vpon the cleanesse of the heart as not regarding the fame that goeth vpon him is a great sinne for a good name especially in a professor is a very precious oyntment Fiftly take not all the libertie thou maist but sometimes depart from thy right before thou wilt dishonour the Gospel Christ in this case departed from his right and paid custome so did his Disciples whose blessed example they imitate not who take all their libertie and â—ake in all that carrieth a shew of right and neuer regard what euill will follow of it whereas the heart must make answer here to two questions What is this my right and then will it doe my profession no wrong then may I take all my right and vse my libertie or else I may not Sixtly praie with Dauid Lord let no man be ashamed because of mee What a greefe and cut would it be for thee who hast not laid aside forehead with conscience to heare the Papists triumph because of thee and the Atheists and scoffers because of thee to say oh these be the stamp of professors of gospellers of holy men and brethren Bible-bearers and Church gadders they are all of a straine I will beleeue neuer a one of them all what shall thy pride couetousnesse crueltie loosenesse cast dung in the faces of all Gods children doth not the offence of one of Christs little ones bring woe inough but thou must offend euery one of them oh then very great is the necessitie of that request that none of them be offended because of thee So much of the duties of the younger women Vers. 6. Exhort young men likewise that they
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
nor concealed thy mercie and truth And surely whosoeuer hath his heart filled with God and sence of his goodnesse cannot not onely himselfe but reuerently speake of him but also bring others to a feeling and loue of him such a one I say cannot but bring men to confesse the Lord and make his workes known vnto the sonnes of men Vse 1. Which condemneth all the trifling vse of the name of God and Christ the which no man shall guiltlessely lift vp in vaine whether in a vaine matter or in a vaine manner for it is not said that he that taketh it vp malitiously or falsely or blasphemously but vainely shall not be guiltlesse and much lesse these other 2. Euen many of our selues are iustly reprooued who seldome or neuer haue broken out into the prayses of Gods power loue iustice c. or Christs greatnesse grace or saluation by him the law of grace is not vnder our lippes and therefore our hearts â—ndite not such good matters as these dumb spirits seeme to possesse men and hold their tongues from speaking of God and good things and when they speake it is without sence or feeling without reuerence and grace in their hearts or for fashion least they shouâ—d seeme to be that which often they are indeed meere Atheists without any true tast and feeling of God 3. This doctrine occasioneth vs to resolue neuer hereafter to take the name of God or Christ vp into our mouthes but when either our owne hearts glorifie and reuerence him or else to stirre vp our selues or others to take benefit by the same 4. In the reading of these titles in the Scriptures labour to obserue and draw out the speciall vse either concerning God or our selues which the place aymeth at and so in the conscionable reading of them we shall come to a conscionable speaking of them as this Apostolicall example enioyneth vs. Vers. 14. Who gaue himselfe for vs that he might redeeme vs from all iniquitie and purge vs to be a peculiar people vnto himselfe zealous of good workes In this verse our Apostle vseth another forceable argument to vrge the deniall of vnrighteousnesse and practise of the former vertues of sobrietie iustice and pietie for the Gospel not onely teacheth these things which while we professe it we must adorne but also if we looke for any benefit by the death of Christ we may not like â—iuen vessells let this doctrine slip for to what other end did Christ so willingly giue himselfe to death for beleeuers in his name but that they should reape the double fruit of it mentioned in the verse First redemption from sinne and secondly sanctification the which 1. inwardly purgeth beleeuers to become the Lords owne peculiar 2. causeth them outwardly to shine out in the zealous practise of good workes Well knew our Apostle how close sinne sitteth vnto vs and how heauie our frailtie is vnto that which is good in Gods eyes and therefore whereas if we were wise to doe well one word were inough he forceth and presseth vs with diuerse arguments and those so waightie as euen in mans iudgement and much more in Gods he is iudged vnworthy of life that shall despise them For suppose there be such gracelesse men as by the appearing of grace cannot be mooued or will not he be taught when he heareth that the Sonne of God himselfe came downe from heauen to deliuer the blessed doctrine of saluation vnto his Church let such see rather then heare an argument more weightie let them cast their eye vpon the death of Christ who willingly suffered such torments as are vnconceiueable and all to abolish sinne and raise sinners out of their graues of sinne and death vnto the life of grace and glorie And though some may be found so gracelesse as they will haue nothing to doe with this reaching of grace yet seeing none is so desperately gone as to refuse his part in the death of Christ let this be a motiue vnto such as with whome any thing in the world can preuaile to the timely taking vp the practise of the former precepts of which we haue spoken at large In speaking of this argument seeing the Apostle hath cast it into so excellent an order to our hands we will accordingly followe the branches laid downe and they are two First the fact of Christ who gaue himselfe for vs secondly the fruits of it which are two 1. redemption that he might redeeme vs 2. sanctification and purge vs to be a peculiar people c. The meaning of the particulars we will giue as we come vnto them In the former part of the verse containing the fact of Christ are three points to be noted 1. the giuer who 2. the gift gaue himselfe including all that passion to which he gaue himselfe 3. the persons for whom for vs. First the giuer is noted in the words immediately going before to be Iesus Christ our Sauiour Obiect But God the Father gaue Christ for vs and therefore he gaue not himselfe Ans. God the Father gaue his Sonne and Christ the Sonne gaue himselfe by one and the selfe same will and one ioynt and inseparable operation of them both together with the holy Ghost Ioh. 5.19 whatsoeuer the Father doth that same doth the Sonne Obiect But Iudas the Iewes and Pilate gaue Christ for vs to passion and therefore not himselfe Answ. They did indeede concurre in the same action with the Father and the Sonne but in a farre diuerse manner and ende they in malice but these in admirable loue they not for vs but Pilate for feare Iudas for couetousnesse the Iewes to please their Priests and rulers but these gaue him for vs and for our saluation neither had any of them any power to haue giuen Christ to the least part of passion if it had not beene giuen them of the Father and of himselfe who had power to lay downe his life and none could take it from him Secondly but the gift will better manifest the giuer he gaue himselfe the which that we may the better vnderstand we must withall consider vnto what Christ gaue himselfe for so the consequent fruits shall be better discouered and that I say in one word was vnto passion The which passion must not be restrained to the time of his death but extended vnto the whole course of his life as namely the laying downe of his maiestie and glorie wherein he was equall vnto his father to become man and beeing man whereas he might haue vsed heauenly qualities of soule and bodie his mind free from sorrowe feare greife his bodie from hunger thirst wearines c. and at least haue beene like Adam before his fall yet he tooke our nature subiect to all infirmities since the fall only sinne excepted hence was it that he was borne in a stable laid in a manger of poore parents that had but a paire of turtles to bring for his redemption brought vp by the labour of his
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
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
the curse On the contrarie let the naturall children of the Church 1. know them 1. Thess. 5.12 that is both in heart accknowledge them the Ministers of Christ and in affection loue them as his Ministers accounting their feete bewtifull 2. render them double honour 1. Tim. 5.17 in which precept the holy Ghost hath made 1. reuerence 2. obedience 3. thankfulnes 4. comfortable maintenance their due from their people Secondly Ministers are hence taught so to order their liues and doctrine as they lay not their persâ—ns open to reproach nor prostitute their authoritie vnto contempt and so loose it both from themselues and others For this is the way for Ministers to winne authoritie and reuerence in the hearts of men by their liues and doctrine to become examples vnto the flocke And thus shining in the puritie of doctrine and conuersation they shew themselues starres in the right hand of Christ. The point beeing formerly prooued we will only note a threefold vse of it First to confute the Popish teachers who haue deuised another way to free themselues from the contempt of the laytie namely by inuesting their Bishops and clergie into ciuill authoritie and Magistracie by furnishing them with wealth and abundance yea superfluitie of state and pompe by distinguishing them from other men by strange fashions of apparell miters crosyer staues rings and bables that if Titus had bin such a Bishop this had beene a needlesse precept for who durst haue despised him but he should soone haue heard of him But the word teacheth that it is no politicke deuise that maintaineth the estimation of a Minister or Ministrie but the holy carriage both of the doctrine and liues of the Ministers euen as the Apostle also speaketh of Deacons that by ministring well they get themselues a good degree and great libertie in the faith Secondly this ground laieth heauie things to the charge of the idol-ministerie who for any gifts for teaching are many of them inferiour to boyes and girles of seauen yeares old and wofull it is to thinke how many places are serued or starued rather with Ieroboams priests who were raked out of the basest of men the iust subiects of reproach and contempt And others the sonnes of Eli who by the wickednesse and dissolutnes of their courses not only stinke themselues but make the seruice and worship and word of God to be abhorred men mistake their marke when they say that it is often preaching which maketh it dispised but because it is so often preached by such leud men it looseth the grace and power of it in the hearts of men Thirdly when men thus teach and thus liue purely and innocently and yet are despised let them not thing it strange nor be discouraged for they haue done their dutie and taken the right course to get reuerence and authoritie Let men at their perill now despise them the Lord will not refuse to honour them and if they cannot in earth yet are they sure to shine in heauen And thus by the assistance of God haue we absolued this second Chapter to him be therefore praise for ouer Amen CHAP. III. PVt them in remembrance that they be subiect to the principalities and powers and that they be obedient and readie to euerie good worke IN the former Chapters the Apostle hath beene carefull that Titus should in his ministerie propound the seuerall offices and duties of Christianitie vnto seuerall estates and conditions of men Now in this Chapter he will haue him teach more generall and more publike duties which concerne no estate more then other but all Christians of what estate and condition soeuer they be wherein he taketh vp the greatest part of the Chapter vnto the 9. verse II. The second part of the Chapter warneth Titus how to carrie himselfe more respectiuely 1. in contentious questions 2. in dealing with heretikes both which abounded in those dayes in the 9 10. and 11. verses The third part containing the third part namely the conclusion of the whole Epistle remembreth some priuate and personall matters which is ended with the accustomed apostolicall salutation Concerning the first of them These generall duties are 1. propounded in 1. and 2. verses and 2. confirmed and vrged in the sixe following They are propounded in this method and order First Titus must instruct all Christians in their duties towards Magistrates Secondly in the mutuall duties one towards an other The former taketh vp the first verse wherein two things are to be considered 1. the manner of propounding the precept 2. the substance of the doctrine it selfe wherein wee must speake 1. of the duties required which are two 1. subiection 2. obedience Secondly of the persons 1. to whome 2. from whome they are due But first we must returne to the manner of propounding this lesson in these words Put them in remembrance The Apostle saith not teach them or exhort them as before but put them in remembrance wherein Titus is inioyned two things 1. To call backe into their mindes this lesson euen the old doctrine concerning authoritie and subiection vnto magistracie which is not abolished vnto beleeuers implying that it is no newe doctrine but renewed 2. Often to inculcate and beate vpon this point for great and waightie reasons For 1. by nature all men desire libertie and to cast off the yoke of God corrupt reason wil be readie to conceiue all men one mans children and why should not one be as good as an other we came all out of one Arke and perhaps among Christians some Chore or other will be readie to say what is not all the congregation of the Lord holy 2. The Iewes in these times wherein the Apostle writ stood much vpon many temporall priuiledges as vpon Abraham the Temple the lawe c. and were stiffe and loath to stoope to the authoritie of the Gentiles 3. The Christians of Iewes and Gentiles stood as much vpon spirituall priuiledges not thinking it inough to be set free from the thraldome of Sathan and bands of sinne and so be made spirituall kings vnto God and the lambe vnles also by a boundles Christian libertie they might be at their owne hands to do as they listed without the knowing of any subiection 4. This also confirmed their error that they more respected mens persons then Gods ordinance for because in these dayes they sawe the most of the Magistrates heathen men and enemies to Christ and his gospel they thought it a most vnworthie thing that they beeing beleeuers should still be commanded and remaine subiect vnto them the weakenesse of which ground we haue discouered in cap. 2.9 for on the same commandement seruants presumed on more libertie then was meeâ— euen to the casting off of their subiection at least to vnbeleeuing masters The instructions which I will note out of this manner of deliuering the precept are two Doctr. 1. The scope of the ministerie is to put men in minde and keepe in them the
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
the Apostle Peter who combineth all these duties in one short verse but a little inverting the order Feare God honour the King loue brotherly fellowship This precept in hand chargeth vpon euerie Christian these two maine duties First that he must make account with himselfe that everie Christian dutie belongeth vnto him euen euerie good worke to which the Lord giueth him calling and abilitie Secondly that he must keepe himselfe in a fitnesse and readinesse thereunto Doctr. 1. The former is cleared by the testimonie and other obseruations out of the Scripture The lawe curseth him that continueth not in all things the Gospel also in generall requireth the obseruation of all things Teach them to obserue all things which I haue commanded you which precept was giuen when Christ had on the crosse fulfilled all righteousnesse in the persons of his members As for the speciall precepts of the Gospel they are many Philip. 4.8 Whatsoeuer things are true honest iust pure pertaining to loue of good report if there be any vertue or any praise thinke on these things The Apostle was not content that the Corinths should abound in euery grace else and be wanting in one but exhorteth that as they abounded in euerie thing in faith in word in knowledge in diligence in loue so they would striue to abound in this grace also namely of mercifulnesse to the distressed Saints The same Apostle to the Thessalonians knewe what he prayed when he wished that they were stablished to euerie good word and worke 2. This standeth with those special commendations which the Apostles haue giuen of sundry of the Saints to stirre vp others vnto their imitation When Paul would be large in commending the Church of the Romanes he affirmeth they were full of goodnesse so of Dorcas we read that she was full of good workes and almes and mention is made of the coats and garments which shee had made for the Saints 3. As the holy Ghost in Scripture approoueth and commendeth the presence of any true grace for the encouragement of it so also taketh he notice of that which is yet wanting to prouoke to the purchase of it Many of the good kings of Iudah were highly commended yet something or other they fayled in either the high places were not wholly taken downe or some league or otheâ— was made with the enemies against Gods commandement or some heauines or forgetfulnesse ouertooke them that of fewe of them it could be said they went through-stitch with euerie good worke The spirit likewise in the new Testament speaking to the Churches taketh knowledge of many good things in the Angels of them I knowe thy loue thy faith thy patience thy zeale and thy workes c. but fewe of them escaped without that exception neuerthelesse I haue somewhat or a fewe things against thee either the first loue was fallen from or Balaams doctrine maintained or Iesabels fornications suffered c. but according to the truth of their condition the spirit is plaine with them this thou hast and this thou hast noâ— implying it to be matter of iust reproofe before God to be wanting in any good worke which hee hath giuen calling and meanes vnto 4. The nature of grace giueth light and euidence vnto this truth the which disposeth the will and powers of the soule equally vnto one good thing as well as vnto an other for regeneration includeth in it the seeds of all vertues and reneweth and changeth the whole nature which hath in it the seede of all sinne and vice and when the Scripture would note the soundnesse of grace hence it doth it that it both hath respect to all the commandements and hateth all the wayes of falshood Vse 1. This doctrine first teacheth vs to learne the rule of euery good worke legall or euangelicall The former are not only such as are commonly knowne and expressed in the words of the decalogue but such also as therein are included and implied these must be sought out for else ignorance of the law excuseth not from fault Content not thy selfe that thou canst say the commandements nor if thou canst say that thou hast kept the whole letter of the law from thy youth but studie the whole Scripture which is an exposition and large commentarie of those tenne words heare it read it diligently meditate vpon it apply it to thy heart and life else knowest thou not how to beginne any good work Learne further the speciall good workes required by the Gospel such as are faith in Christ repentance of sin past amendment of life for time to come And cursed be all that Popish doctrine which would hide this light vnder a bushell whereby alone the Christian can discerne what is a good worke and how himselfe may do it well Vse 2. If euery good worke belong to euery Christian then may not men post ouer the matter to the Minister the common conceit is that the clergie should be holy hospitable and so qualified as we haue heard in the first Chapter but for common men and vnlearned it will be acceptable inough if they be almost Christians that is as good as neuer a whit whereas the Lord bindeth vpon euery Christian of what condition soeuer the practise of euery good worke which is offered him within the compasse of his calling either generall or particular For example If a Christian be called into publike place as of Magistracie he may not conceiue that the building of the Church the discountenancing of sinne the encouragement of the godly belongeth only to the Minister but he must set hand to these workes he must establish and countenance the Ministrie he must be the foreman in all good exercises he must be rich in workes of mercie and of iustice the patron of the poore the sheild of the oppressed but especially a patterne of pietie he must be a man fearing God yea he and his house must serue the Lord. If thou remainest a priuate man the same care lyeth vpon thee in thy proportion thou must procure the wealth of Ierusalem at least by thy prayers for the peace of the Church for able Ministers for the free passage of the Gosspel and if God further enable thee thou must releeue such as stand for the truth of God and puritie of his worship Thou must doe all the good thou canst to others in preseruing life feeding the hungrie clothing the naked visiting the prisoners and so become rich in the works of mercie Thou must also be diligent in duties at home in reforming thy family teaching them praying with them examining how they profit and thriue in grace and walking religiously and conscionably in euery good worke of thy personall calling Here is a course which goeth farre beyond harmelesnsse and good meanings and good words which Iames saw to be the religion of many in his time this is soundnes in christianity when a man can thus turne himselfe as well to one good action
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
beast in this point vntill he went into the sanctuarie The third propertie is fooles are indocible and incorrigible so the naturall man put him to schoole he learneth nothing by the booke of the creatures nor of the creator in the Scriptures Let God the great schoolemaster whippe him and bray him in the morter of his iudgments â—e is a foole still he leaueth not his old wonts The fourth propertie fooles are so wise in their owne conceits as they will abide no counsell the naturall man is wiser in his owne eyes then seauen men that can giue a reason tell him sinne is a dangerous edgtoole he maketh a mocke of sinne he iesteth and playeth the foole with firebrands and deadly things so wish him to forsake and denie his owne wayes of sinnefull pleasures vnlawfull profits to take vp his crosse and followe Christ no he hath an easier and broader way he liketh no such precise courses In all these regards may we not truely say of euery vnconuerted man vaine man would be wise though man newe borne is like a wild asse colt for of such Zophar spake the truth though he wrong applyed it vnto Iob and too much of these follyes are bound vp in the hearts of Gods children themselues vntill the rods of correction driue it out Vse We are hence taught how to deeme and iudge of the estates of men look into their courses if they be wise for their soules and life eternall making that their maine scope and end then are they truly wise indeed Wise Merchants they only are that sell all to buy the field and the treasure hid in it wise virgins only are they that make sure of oyle of grace in their lamps and that in due time whatsoeuer come of other things True it is that men esteeme these of all other silly creatures and simple men void of all prudence and forecast in their affaires that conteine their thoughts within compasse and dare not stretch their wits and consciences for gaine as others can and do but yet they haue chosen the better part they haue gotten Christ who is made their wisedome in whom they haue all their debts discharged and all comfortable supplies yea such treasures as the richest Indian mines afford not treasures of wisedome of grace of life and happines euerlasting Oh thrice blessed is that Christian soule who hath attained this wisedome happie is that man that can say I was once vnwise but now with thankfulnes I cannot but acknowledge the good hand of my God vpon me in whose light I see light 2. Let this perswade euery man to breake from the bands of his own folly and vse the meanes to come by this wisedome get wisdome once thou hast gotten inough begge wisdome of God with Salomon thou shalt haue wisedome and wealth and euery good thing more then thou askest for riches and glorie are in her left hand and length of daies in her right and all her paâ—hes are prosperitie and hauing once attained this wisedome lay her in thy bosome and make much of this deare daughter of God And as for those who want it be a meanes if thou canst to communicate it vnto them at least by godly example and prayer and forget not our Apostles scope suffer with meekensse the contrarie minded and wayte when God will vouchsafe them the knowledge of his truth Doctr. 2. Out of the second degree of the corruption of mind we learne that it is a marke of a mâ—n out of Christ not to beleeue and assent to the word but rather to stand out in reasoning against the euidence of it for so soone as euer a man is become the sheep of Christ he cannot but presently heare his voyce And hence Christ himselfe prooueth the carping Pharisies not to be of God because they could not abide to heare his sayings and who be they to whom the Gospel is hid euen they that perish and if we would haue a more euident marke to know them by it is added that they be such as the eyes of whose minds the God of this world hath blinded wherein is implied a wilfull ioyning with Satan to blind themselues further by their mallice then they were by corrupted nature Quest. But are there any so monstrous as will resist the word of God it were pittie that any such should liue Answ. Yea many moe then will be acknowne of and let vs looke a little nearer the thing and we shall find too iust occasion to pronounce against many in our congregations that which Stephen did of the Iewes that they were resisters of the holy Ghost For 1. whose words be these to the almightie Depart from vs we will not the knowledge of thy waies and who is the almightie that we should serue him Oh these be blasphemous speaches you will say and we abhorre them in our hearts But howsoeuer men would be loath to let such speaches passe the doore of their lippes yet the thing sticketh closer vnto them then to be so easily wiped off for how many of vs who heare the word receiue the Sacraments and goe for Christians resolue yet not to leaue our sinnes till they leaue vs nay the obstinate purpose of our hearts is to practise them still and what is this else but with the seruants in the parable to send word into a farre countrie after the King that we will not haue him to rule ouer vs but our owne lusts shall still prescribe laws vnto vs 2. Who be they that say the word and doctrine of the law and Gospel is foolishnesse this you will say was and is the conceite of the Iewes and Heathen ones but we are Christians and hope to be saued by it But how comes it to passe then that Christians hearing their personall sinnes daily reprooued and the terrible curses of the law denounced against them yet hide and hold them as so many sweet morsells vnder their tongues and will not let them goe do they not plainely manifest that they assent not to the word that either their sinnes are so haynous or hell so hoâ—e as the word speaketh Be they not Christians that make leagues with hell and death and say when the sword passeth through the land I shall be safe and out of gunshot be they not Christians that thus blesse themselues in their iniquitie for how hath the Lord both denounced and executed his iudgements and made them as cleare as the light and yet euery man cryeth peace to his soule We seeme in denouncing them from the Lord as Lot to his sonnes in law euen as if we mocked and therefore the Lord taketh our part and executeth as fast on the other hand and yet no man setteth the iudgement vnto his heart a fearefull forerunner of the whole lands desolation if timely repentance preuent it not They be Christians also at least in name that account the gladde tydings of their deliuerance by Christ as the Israelites reputed their
raysing and returne out of Babylon but as a dreame for whose hearts leap within them at the ioyfull message of the pardon of their sinne who leane vnto the promises walking worthy of them for their life very few assent vnto the truth we teach it hardly sinketh with men that God should become man that by the death of one life should be procured to so many that the way to heauen should lie by hell that by afflictions they should be passed to glorie these things be riddles to many professed Christians So when we call people as God did his to walke in the old way that they may find rest to their soules they answer vs with them we will not walke in that way the sound of the thing if not of the voice speaketh for we call men from swearing lying couetousnes which is idolatrie from Saboath breaking intemperance drinkings and vncleannes but mens hearts speake by their liues we will sweare we will drinke to drunkennesse we will by gaming or idlenesse breake the sabboath the waies of God are too straite and vnequall a man had as good be in prison as in these bonds Lastly whereas by the knowledge and comfort of the Scriptures we should come to haue hope which whosoeuer hath hee purgeth himselfe how doe most professed Christians peruert the Scriptures to their own destruction God is mercifull and therefore I may do what I list at what time soeuer a sinner repenteth God will blot out all his sinnes and therefore I will not repent yet The whole law is comprehended in these two thou shalt loue the Lord thy God with all thy heart or aboue all and thy neighbour as thy selfe and therefore I know as much as any Preacher can tell me what need all these sermons The Sabboath was made for man and not man for the Sabboath and therefore what need men be so strait laced and precise in the duties of it Hee that prouideth not for his wife and children is worse then an Infidell therefore I must and will diligently seek the world and set my heart vpon couetousnes By all which instances we may see our selues as in a glasse tainted with this fearefull sin of rising vp and reasoning against that light which shineth out in the word Vse 1. Let all men learne hence to be humbled vnder that vile estate of our nature by which we are not onely laden with simple ignorance but euen oppressed with affected contumacie against it such as our Sauiour chargeth vpon the Iewes Ioh. 8. and such as breaketh out in many of our people who not seldome in hearing vs teach them the truth of God say as the Iewes of Christ who can heare him Alas how farre better were it with vs to haue beene heathen or infidels and neuer haue heard of Iesus Christ that our ignorance had beene simple and inuincible then such Christians as abound not onely with ignorance but such as the Apostle speaketh of Rom. 1.24 Which is caused of the hardnesse of heart which is in them 2. Hence may we cease to wonder why so fewe obey the Gospel why after so much teaching there is so little fruit so little knowledge so little turning to God because the degree of corruption of mind is beyond bare ignorance as to assent to the word is a further degree of grace then bare knowledge The Minister may hale and pull but vnlesse the Father drawe none come to the Sonne such is the contumacie and stubbornenes of mens hearts naturally that no curse can terrifie nor promise affect it and this was it which made Christs own ministerie vnprofitable to the Iewes as we reade Ioh. 8. Let hearers and students of the Scripture labour and pray for the sanctification of mind and the spirit renewing their inner man without which they may heare and study and reade but as the Eunuch without vnderstanding for want of a guide Without this teacher our report shall not be beleeued nor without this finger of God shall the arme of God be reuealed A sound of words may be heard and the report of truth may be so strong as to winne acknowledgment of it selfe but faith shall not be founded nor loue quickned nor hope confirmed nor that change wrought without which thou shalt continue a cauiller still yea froward and an enemie to God and his truth 3. If we be such as are called out of this estate to whom God hath giuen hearts to beleeue assent and obey the truth let vs not depriue God of his glorie but acknowledging his gift giue him the honour due vnto him for here is an exceeding great power of God put forth if it be giuen thee to beleeue the worke of faith is a worke of great power see 2. Thess. 1.11 Deceiued Out of this third degree of corruption of mind we learne That before men be brought vnto Christ they infinitely erre and their whole life is but a wandring from God and his wayes For 1. Christ is the way the truth and the life and therefore to be out of Christ is to be out of the way that tendeth to life 2. Our selues by our sinne are cast into the darke night and haue not the least glimpse of Sun Moone or starre but walking in darkenesse knowe not whether we tende 3. We haue a wandring and vagrant vaine euen after our calling and therefore much more before how haue the Saints of God complained in their owne and in the name of the Church Isa. 53.6 we haue all wandred like lost sheepe The like Dauid confesseth of himselfe and euen after conuersion the Lord must still be seeking vs vp Psal. 119.176 oh seek thy seruant for els we haue no list to returne to the sheepheard of our soules Iesus Christ. Now the reason of all this error is a filthy flatterie of the heart and a guilfull securitie of spirit which holdeth men from seeking happinesse where it is to be had while they mistaking their condition make faire weather with their soules when in the meane time all is amisse and they for truth embrace nothing but dangerous and damnable error We shall not neede trauell farre to seeke instances of such vagrants out of the wayes of God and yet aske any of them what way they trauell all of them hast to heauen and will be there as soone as the best if we may beleeue them I might here saue some labour but that the world swarmeth with such wanderers and that I take it much materiall to our point and purpose to shew how farre many are out of the right way how little acquaintance many Christians haue with Christ of whom some neuer saw his face neuer saluted him others haue thought it their best securitie to stand a loose and follow him a farre off and others after a little acquaintance with him doe as many disciples did fall off from him and walke with him no more But a little further to prosecute the point in particular
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
euer haue a Christian on the gathering and gaining hand and therefore hath appointed priuate instruction in the family priuate prayer priuate meditation priuate reading and conference things scarse vsed among Christians though they scarce can be Christians that vse them not and hath promised that where and when two or three be thus gathered in his name he will be present and he is no where emptie handed yea where one man apart shutting his doore praieth or meditateth alone the Lord seeth in secret and repaieth his paines with such store of grace as all men may see him openly rewarded yea let a man be most alone if in such duties he is in most comfortable companie and fellowship with the Lord. Doctr. 2. All the grace that is bestowed on vs is by meanes of Iesus Christ for with him is the fountaine and headspring yea he is the head which sendeth life sence motion and direction into all the members resembled in that holy oyntment which ran downe from Aarons head and beard euen to the skirts of his garment The Euangelist after he had affirmed that Christ was full of grace and truth addeth that of his fulnesse wee receiue grace for grace so the Apostle Colos. 2.9.10 In him dwelleth the fulnes of the godhead bodily and wee are compleat in him But how come wee to share with him in it The next words declare it which is the head of all principality and power as though he had said because in himselfe he hath the well-head of glory and maiesty the which becommeth ours in that he is also the head of his Church And as here our Apostle in general concludeth that all the graces of regeneration are through him so were it easy in particular to goe through the rest of the graces and obserue them in the scriptures all ascribed to this proper cause As 1. peace with God and our selues Rom. 5.1 2. entrance and accesse vnto the Father through him Eph. 2.18 3. wisedome and vnderstanding whereby God in him purposed to enrich vs Eph. 1.8 4. consolation and comfort which aboundeth through him 2. Cor. 1.5 5. eternall saluation which is the gift of God through Iesus Christ Rom. 6.23 But in such a plaine doctrine we will spend no more time Those generall places will saue vs that labour Ephes. 1.3 who hath in Christ blessed vs with all spirituall blessings and Rom. 11.36 for of him and thorough him and for him are all things and 1. Cor. 1.30 he is made of God vnto vs wisedome righteousnesse sanctification and redemption Vse 1. Want we any grace call vpon God in the name of Christ Whatsoeuer ye aske the Father in my name he will giue it vnto you get Christ to be thy owne become a true beleeuer that thou maist in him beginne thy prayer with our father this is the way to be rich in grace What a chaunge was there in Zacheus when as once Christ came vnto him whereas before there was nothing in him but iniustice oppression forging and whatsoeuer was naught now we see faith loue iustice mercie restitution reformation yea with saluation euery grace accompanying it 2. Hast thou receiued any spirituall grace sacrifice not vnto thine owne net but be thankfull vnto God in Christ. This the Apostle teacheth in his owne practise in the former place to the Romans of him and through him and for him are all things to him be glorie for euer 3. Take heede of quenching that grace neither grieue that good spirit of God by thy sinne for thou camest hardly by it for Christ must come downe from heauen humble himselfe to the deaâ—h rise againe ascend and now make continuall intercession before he could procure thee the least grace A thing very little thought of Vers. 7. That we beeing iustified by his grace should be made heires according to the hope of eternall life Now follow the ends why we are brought into this new condition which are two 1. our iustification before God 2. the purchase of life eternall In the former are to be considered 1. what is meant by iustification 2. what by Grace 3. the doctrines Iustification is the absolution of a sinner from his sinne and the punishment of it by the satisfaction of Christ the Redeemer apprehended by faith 1. The absolving of a sinner this the Apostle declareth when he opposeth vnto it accusation and condemnation It is God that iustifieth who shall condemne for seeing a man by nature and the cursed practise of sinne is depriued of the glorie of God and cannot but heape vp wrath against the day of wrath before euer he can come to a comfortable estate he must be acquitted necessarily of the guilt and curse of his sinne both in the high court of heauen where God is the supreame Iudge as also in the inferiour court and consistorie of his owne conscience Now if it be asked how the sinner shall be thus absolued the rest of the words of the definition declare For 2. I adde it is by the satisfaction of Christ the Redeemer wherein are contained both the matter and forme of the iustification of a sinner The matter is Christs satisfaction his obedience in his life in his death in fulfilling the law and in suffering for our not fulfilling it and the merit of all manifested in his resurrection and glorious ascension The forme is the imputing of that obedience whereby the righteousnes of Christ doth now become the beleeuers as truly and really by imputation as it was Christs owne in action So as it is no legall iustice which requireth personall obedience in the straitest tearmes of the law but Euangelicall whereby the beleeuer satisfieth by the merit of a Mediator and in the person of a suretie which satisfaction is accepted as though it were performed in his owne person And thus the cure is proportionable to the disease that looke as by the first Adam sinne went ouer all who are naturally borne of him namely by imputation and propagation euen so by the second Adam iustice and righteousnes is imputed vnto all which are supernaturally borne of him And 3. I adde that this satisfaction of Christ is apprehended by faith the proper worke of which grace is as by an hand to receiue Christ with his merits and bring him home into the owne heart whence it is that to beleeue in Christ and to receiue him are put for one and the same thing Ioh. 1.2 it is the mouth of the soule whereby we eate and drinke his flesh and blood Ioh. 6. yea such a speciall instrument to this purpose that it is said in sundrie places to iustifie vs by laying hold on the merits of Christ which properly iustifie and we by it though not for it are said to be righteous Secondly by Grace in Scripture sometime is meant the gifts of grace that is any good gift which proceedeth from the fauour and loue of God towards man whether priuatiue withholding euills
commanded not done of faith Answ. No for though both be condemned yet the iudgement of the latter is farre easier and the stripes farre fewer for it is easier for some then for others of them who are all condemned Vse 1. There can therefore be no iustification by workes as the Church of Rome teacheth if they can be onely the fruits of persons alreadie iustified 2. Neuer content thy selfe that thou doest good workes of charitie liberalitie mercie or deuotion publike or priuate vnlesse thou hast a ground in thy selfe that they are fruits of sauing faith which hath purified thy heart and so brought thy person and worke into acceptance for before this time let them seeme in thine eies neuer so bright glistring yet are they no other in Gods then shining darkenesse and beautifull deformities It is not thy honest meaning nor diligent deuotions nor good intents which bring acceptance to a worke but faith working by loue deceiue not thy selfe in that thou hast done that which thou wast commanded for it is the presence or absence of faith that putteth a difference in the same worke done by vertue of the same word Caine offereth sacrifice to the Lord so doth Abel Phineas is zealous for the Lord so is Iehu Peter weepeth for his sinne against Christ so doth Iudas also here is the same worke but not the same acceptance where is the difference now By faith Abel offered a better sacrifice then Caine and if Peters faith had failed so had his fact too as well as Iudases If thou prayest pray in faith beleeue and thou shalt receiue If thou hearest mingle the word with faith else it becommeth vnprofitable and so in other dutyes 3. This sheweth that numbers are vncapable of the doctrine of good works and therefore Ministers must be wise to propound it in the due season of it and first labour in rooting faith in mens hearts these fruits will easily rise Doctr. 2. Professors of the Gospel are aboue all other not only called to the practise of good workes but to be the first and forwardest yea lights and leaders vnto others 1. In regard of their present estate they are the children of their heauenly Father and therefore must resemble him and so walke as they may testifie themselues of this houshold of faith for what a dishonour were it to their high calling to be exceeded and outstripped of Infidells They are Gods workmanship created in Iesus Christ vnto good workes They haue receiued the spirit of grace which onely can make them fruitfull as good trees laden with the fruits of righteousnesse They are inlightened in the knowledge of Iesus Christ wherein it were a shame to be either idle or vnfruitfull and not to shine out as the lights of the world in holding forth the word of life in all godly conuersation Secondly that such as beleeue may be blamelesse and so put to silence the ignorance of foolish men for this is Satans olde policie whereby in all ages he hath turned away the hearts of many from the truth and whereof though he be discouered he disarmeth not himselfe at this day that when the Apostles themselues and the teachers in the Church succeeding them deliuered the truth of the doctrine of iustification by faith alone without the workes of the Law he would alwaies thrust in some professors into the Church that vpon this occasion did ruine the grace of God into wantonnesse and then raise a generall slaunder of the doctrine as though it were onely a doctrine of libertie euen as at this day the Papists slaunder vs as enemies to good works onely because we thrust them out of Christs chaire Now to auoid this ordinarie scandall the professors of this same doctrine must especially for the honour of God and his Gospel and their profession of it be carefull to become patterns in their liues of the faith they doe professe The fruit whereof shall extend it selfe yet further then the stopping of the enemies mouth euen to the winning of them or others that are yet without who by such godly conuersation shall be by little and little enclined to like the word and so be conuerted to the profession and practise of it at the length Nay this fruit is not onely reaped by others without but no small benefit redoundeth to the professors themselues who hereby make their owne election sure and iustifie to themselues and others that faith which iustifieth them before God 3. The danger of the neglect of this dutie vrgeth it he that knoweth his masters will and doth it not shall be beaten with moe stripes Tribulation and anguish shall be to euery sinner first to the Iew and then to the Gentile Why first to the Iewe because they were the professed people of God professors of the law possessors of the oracles hearers of the Prophets but despisers of the meanes of saluation they therefore shall be first and heauiest iudged Vse 1. If we professe our selues by faith to be set into Christ we may examine the truth of it hereby that then we cannot but be fruitfull trees of righteousnes beeing remooued into so sound a stocke and fruitfull a soile Whosoeuer then are not much and often in the workes of godlines loue and mercie may well suspect their estate 2. Whatsoeuer things are honest pure iust and of good report let beleeuers thinke on these things let them thinke that such precepts belong properly to them it beeing a truth that all exhortations in Scripture are first and directly made to those who in some measure are freed to acceptable thogh not full performance of the same whereby let beleeuers prouoke themselues to more diligence seeing vnbeleeuers cannot tell what way to beginne in them 3. Carrie a diligent eye and watch ouer thy life and euery action of it before thou entrest into any action examine whether it will glorifie God and dignifie thy profession or expose it to contempt and make that holy way euill spoken of 4. Watch opportunities to do good take them when they are offred before they slippe thee yea seeke them that thou maist euer haue something between thy hands to glorifie God and his Gospel withal 5. Craue wisedom at the hands of God wait at her gates heare counsell from her mouth lay vp the rules of the word for the ordering of thy heart and life thus shalt thou be able not onely to passe euerie day more innocently then other but become also a clearer patterne of weldoing and more conformable to this rule of our holy Apostle But how may Christ come and find a number of lazie Christians in his vinyard to whom he may say why stand ye idle all day long why did you not promise me you would goe into my vineyard work and do ye not or are you in so goodly a field and can you want worke haue yee done all your husbandrie about home in your own hearts
imputation of the Church of Rome against our doctrine who beare the world in hand that our religion is a destroyer of good workes and an enemie vnto all charitable actions whereas we call for them as fruits of the Gosspel as ornaments to our calling as pledges of our election as witnesses of our sound faith and graces and as the very way which God hath appointed to walke to heauen in Our religion permitteth not any to stand idle in the vinyard we say let him not eate that will not worke yea we teach a necessitie of good workes iâ— beleeuers as well as the Papists do howsoeuer not as causes of saluation and iustification yet as inseparable companions of liuely and sauing faith only let Christ hold his place and they shall not set them higher then wee and let them giue them no more then the Scriptures doe and we will giue them neuer a whit lesse Vse 2. Seeing by good workes we glorifie God edifie our brethren and doe our selues so much good let vs be prouoked to the diligent practise thereof Neither let any man thinke himselfe exempt from this doctrine be he neuer so poore for we are not of the Popish beleefe who thinke that only such great and glorious workes as building Churches Colledges high-waies or giuing goods and Lands to the Church or almes deeds and such like deserue the name of good workes but euery man hath a double calling namely the generall calling of a Christian and the speciall calling of life wherein God hath set him and there is neuer a dutie of either of these be it neuer so base or seruill if performed in saith and obedience but it is a good worke and pleasing vnto God But what shall we say of them who by open wicked life professe contempt of God and his word hatred of the light and the bringers of it that cast backe yea pull backe many others who might be brought on and so accustome themselues to graceles courses as they can no more change them then the Ethiopian his skin certainly these although they also will bragge of a good faith to God-ward yet is it no better then the deuils haue who shall as soone be saued by their faith as these by this if timely they repent not That they be not vnfruitfull These words containe in them the reason of the former precept wherin by an excellent metaphor or borrowed speach he prouoketh Christians to the practise of good workes The metaphor implieth that as the Church is Gods orchard or garden and his Ministers are his planters and waterers so the faithfull are the trees euen trees of righteousnesse the planting of the Lord and planted by the riuers of waters that they might bring forth their fruits in due season And teacheth that true Christianitie is not a barren but a fruitfull profession vnto which Christians are euery where called In Ezech. 47.12 we haue a notable resemblance of those manifold fruits which by the power of the Gospell should be by beleeuers produced in the Church of the new Testament The vision was of waters which runne from the Temple and from vnder the threshold of the sanctuarie And wheresoeuer these waters should runne they should cause admirable fruitfulnesse in so much as on both sides of the riuer shall grow all kind of fruitfull trees whose leafe shall not fade and their fruite shall not falle These waters are the Gospel which issue from vnder the threshold that is from Christ the doore typified by that bewtifull gate of the Temple from the Temple at Ierusalem these waters were with swift current to runne not only ouer Iudea but all the world in a short space hence was the Church mightily increased for though these waters runne into the dead sea wherein if we beleeue Histories abideth no liuing thing yet such a quickning power they carrie with them as euen there euery thing shall liue such as were dead in trespasses and sinnes are hereby quickned and become trees of righteousnesse greene and flourishing yea and constantly fruitfull in all godly conuersation And this is the same which our Sauiour noteth Ioh. 15.1 that his Father is the husbandman himselfe is the vine Christians are the branches of that vine who if they be sound his Father purgeth that they may bring forth more fruite teaching vs hereby that it is the Lords scope and ayme that Christians should be abundant in fruits beseeming their profession The Apostle Paul accordingly exhorteth the Philippians to be much in goodnesse to abound in loue in knowledge and in all iudgement yea to be filled with fruits of righteousnesse which are by Iesus Christ vnto the glorie and praise of God And the same Apostle calleth rich men to be rich in good workes Now this beeing so necessarie a dutie to which euery Christian is euery where called we will for the further clearing of it consider these three points 1. The conditions of this fruitfulnesse 2. the reasons to prouoke vnto it 3. the hindrances of it vnto which we will adde and annex some profitable vse First the conditions of this fruitfulnesse are these 1. Euery Christian must be fruitfull for euery fruitlesse branch is cut downe and made fewell for the fire not only Churchmen or the Clergie as we say nor only rich men nor men only of lesser imployment but euery man high and low rich or poore learned or vnlearned must testifie himselfe a Christian by answerable fruits this word euery branch admitteth of no exception but is as a bush which stoppeth euery gap 2. Euery Christian must bring forth good fruite Matth. 7.17 Euery good tree bringeth forth good fruite and euery tree which bringeth not forth good fruit shall be hewen downe and cast into the fire and therefore the fruits which are called for at our hands are called in respect of the efficient fruits of the spirit in respect of the instrument fruits of faith and in respect of their qualitie good fruits acceptable to God and profitable to men 3. This fruitfulnes must proceede from good causes for first the tree must be good for men gather not grapes of thistles 2. he must haue a good roote that is he must be set and abide in Christ Ioh. 15.4 abide in me the branch cannot beare fruit of it selfe vnlesse it abide in the vine 3. he must draw thence good sappe and iuyce through the fellowship and communion of Christ his death and resurrection without which we can doe nothing 4. he must haue the spirit of the Sonne to be a principall agent in the setting and ripening of these fruites for they must be fruites of the spirit 5. he must haue the loue of God within him constraning him which will be as the sunne helping on these fruits to their perfection 6. he must haue good endes in his eie namely Gods glorie and mans good Philip. 1.11 4. Euerie Christian must bring forth much fruit and not for clusters
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
1. Pet. 5.3 Rev. 1.16 1. Tim. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The doctrinâ— of subiection must be often inforced and why Numb 16.3 â—sa 62.6 The scope of the ministerie is to keep men in remembraÌ„ce of Christian duties 2. Cor. 4.17 Reasons Heb. 2.1 The memorie of Christians should be taken vp with godly instructions learned in the ministerie Deut. 6. Psal. 119.11 Why men can not remember the good things they heare often Psal. 119.129 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth necessarie subiection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieâ—h more free and voluntarie obedience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meâ—o imperio veâ—â—â—tur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui alieno subordinato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 2.13 Rom. 13.1 Quis vos excepit ab vniversitateâ— Bernard epist. 42. Christianitie consumeth not Magistracie but confirmeth it Reas. Against Anabaptists The Gospel forbiddeth not law but teacheth how to vse it Rom. 13 4. 1. Pet. 2 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The malice may be forgiuen where the damage is required and recouered Hest. 3.8 Dan. 3.12 Ezr. 4.13 Act. 17.18 and 19.26 and 24 5. Satan hath euer laboured to bring Christian religion into the hatred of Princes as the greatest enemy to their estate The way to bring people vnder subiection to gouerners is to plant the Gospel and so make them subiect to Christ. Euery soule must be subiect to the higher powers Innocentius Origen omnis anima id est animalis homo 1. Cor. 6.1 Eccles. 8.2 Vsque ad aras Isa. 44 28. 2. Chr. 19.6 Zach. 4.14 Salomons throne is called Gods throne 2. Chr. 9.8 Deut. 17.18 Magistracie and ministerie serue one another as the left hand doth the right Harmon of Confess sect 19. cap. 23. 2. Chr. 24.2.17 2. Chr. 26.5.16 Eccles. 8.4 Ordinatio divina secundum substantiam humana secundum modum finem Prov. 24 2â— Ester 3.3 Deut. 25.17.19 1. king 21.3 1. Sam. 14 45. 2. Sam. 18. â— 2. Sam. 24.1 Exod. 30.12 Reasons why Christians must be subiect to Magistrates Numb 27.16 Numb 11.17 The Lord maintaineth their authoritie 4. waies Deut. 23.2 1. Sam. 26.20 Prou. 31.4 Exod. 22.28 Eccles. 10 20. Iob 29 16. Dan. 4.8 2. Sam. 21.17 Lament 4.20 2. Pet. 2.10 Iude 8. The Popes vassals must swear themselues enemies yea rebels against lawfull authoritie Satan many waies seeketh to bring this ordinance into contempt vers 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 2. â—â— Euery Christian must make account that euery Christian dutie belongeth vnto him Matth. 28. 2. Cor. 8.7 2. Thess. 2.17 Rom. 15.14 Act. 9.36 Rev. 2. 3. Psal. 119. Not onely the Minister but common Christians must be ready for Christian duties Iam. 1 2â— Non quantum sed de quanto quanto animo detur Ambros The Christian course must be so wisely contriued as no dutie may hinder another Eccles. 8.5 Euery Christian must presâ—rue in himselfe a readines to euery good worke 1. Cor. 9.17 1. Pet. 5.2 Iam. 1.19 Eccles. 4.17 Reasons Notes to trie this grace by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coloss. 3.23 Exod. 35.29 Malac. 1.13 2. Cor. 8.4 Rules of practise Iob 31.16 ad 23 The word condemneth as well vnbridled speaches as disordered actions What cases a man may speak of the euill he knoweth by an other Euill speaking reduced to 2. heads 2. Sam. 10.3 2. Sam. 15. Euill speaking a most vnseemly sinne in a Christian. Prov. 10.18 Eph. 4.31 Coloss. 3.8 Phil. 2.8 Iam. 1.26 Religio à religando It is not thought so dangerous as it is Prov. 18.21 Prov. 25.18 Prov. 18.8 Meanes to auoid this sinne The shoppe is furnished out out of the warehouse 1. Tim. 6.4 1. Pet. 3.9 Psal. 39.1 Prou. 25.23 Iam. 2.12 Sundrie sorts of contention lawfull both religious ciuill and domesticall August contra Faust. Manich. lib. 2. cap. 73. Act. 25.10 A Christian may not be a common barrater Pretences against this doctrine answered Leniter qui saeviunt sapiunt magis Prou. 12 8. Lev. 19.18 Rom. 12.19 1. Sam. 15. Eph. 4. Prov. 19.11 Isa. 56.2 Rules to auoid the sinne of quarelling and contending Psal. 133.1 2. Sam. 5.1 Gen. 13.7 8. Prou. 13.10 Prou. 26.17 Isa. 9.20 Iud 5.9.20 Plinie Prou. 16.32 Dum patitur vincit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christian equitie is necessarie for all Christistians The fruits and effects of this vertue Iam. 3.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coloss. 3.12.13 Necessitie of this grace Philip 4.5 Description of meeknes explaâ—ed Gal. 5.23 and 6.2 Eph. 4 2. Col. 3.12 This meeknes no enemie to true zeale cap. 1.13 The vse of this grace Iam. 3.13 Iude 22. Motiues to meeknes Psal. â—7 11 Matth. 5.5 The consideration of our coÌ„mon condition is a ground of meeknes 1. Cor. 4.7 Rom. 11.30 20. In another mans weaknes see thine owne Rebuke anothers sinne as if it were thine owne Let euery remembrance of sinne be a motiue to bewaile it in thy selfe pitie it in others Whosoeuer is called vnto the faith hath experience of a change in himselfe How to come to the sense of this change Heauenly motiues Comfort to those that truly desire to feele it but cannot Blesse God for it where euer thou seest it Gal. 2.6 1. mente 〈◊〉 2. voluntate 〈◊〉 servi 3. toto 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ier. 4.22 1. Cor. 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The course of the vnconuerted is an vnwise walking The maine properties of folly most natural to the naturall man Iob 11.12 Who are wisest men Prov. 3.16 A marke of a man out of Christ to resist and reason against the word Ioh. 8.43 Iob 21.14 Ier. 12.11 Psal. 126.1 Ioh. 6.60 Before men be brought to Christ their whole life is but a wandring from the waies of God 1. Ioh 2.11 The deceit of the heart putting forth it selfe in sundrie vngodly practises Zeph. 1. 1 Cor. 6. Zeph. 1.12 Psal. 50 22. Ier. 8.8 9. Fiue sorts of men in seuerall paths and neuer one in the right Ier. 44.16 Ioh. 16 2. Prov. 14.12 and 16. â—2 25 Ier. 7.4 Tolluntur in altum vt lapsu gâ—aviore ruant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Free will considered in the subiects The bondage of will considered in the right obiect Bellarmine saith we haue turned men into beasts by taking away free-will Praefat. de lib arb Ob. Sol. Ob. Sol. Quae eunque agimus dum â—umus alieni à deo non possunt illi placere Basil. de baptis lib 2. quaest 7. Extra Christum omnis virtus in vitio est Hier. Vbi nulla vera religio â—bi nulla vera virtus Augustin Ob. Sol. Councel of Trent sess 6. can 1. Tom. 4. lib 5. cap. 9. Coâ—nc sess 6. caâ— 4. Grounds drawn out of Scripture agaiâ—st the Popish doctrine concerning free will Video meliora proboque deteriora sequor Rom. 1.21.28 Diuers pleasures why so called Our miserie enlarged in that the will is more rebellious then our minde was blind