to his person and consequently winneth authoritie to his doctrine not only of the best but euen of the basest such cariage in Iob caused the young men when they saw him to hide themselues and the aged to arise and stand vp and all sorts of men to listen vnto his words and all eares that heard him to blesse him In all which regards how carefull was the Lord himselfe that none but such qualified persons should serue before him in that walking and elementarie worship in the time of the law He will haue none but wise hearted men to worke in the building of the Tabernacle Exod. 35.10 and no doubt aymed at the selfe same thing when he made that law in Numb 4.43 that only they of 30. yeares olde and aboue euen vntill 50. should serue before him in that tabernacle after it was builded For herein he required necessarily two things first and especially gifts of minde as wisedome iudgement grauitie experience and diligence which most appeare from 30. yeares vpward secondly strength of bodie When he releaseth such as haue serued vntill 50. young men might bring strength before 30. but beeing without iudgement grauitie experience the Lord refuseth it old men aboue 50. might bring with yeares experience and iudgement but the Lord requireth the body to be answerable vnto the mind in some proportion And to this obseruation that giueth light in Numb 1.3 that howsoeuer in the tabernacle and Temple none might serue vnder 30. yet in ciuill things they might for they must count their warriers from 20. yeare old and aboue Vse 1. This doctrine bendeth it selfe against such light and childish young men who are so forward to thrust themselues into this great calling before they haue cast as we say their colts coates or coltish conditions whereas this function requireth another age and other manners May it not be said of many Ministers in England as it was of the Prophets in Ierusalem Her Prophets are light and wicked persons for these two in this calling goe together wherein euery thing is aggrauated Lightnes in some calling may beare a lower note and be tearmed weaknes but in this cannot be but wickednesse and why so because it will follow that they pollute the sanctuarie and wrest the law the former by ioyning themselues to euery light companion in euery light or lewd practise the latter because whereas the iudgement of the most controuersall matters was committed by God to the priests together with the interpretation of the law such was their leuitie and rashnes that they passed their matters inconsideratly and answeared insufficiently and often falsly in the name of the Lord and thus must it needs be with such as run and ride before the Lord hath called them 2. We must pray for the Ministers as Paul for Timothie That the Lord would giue them wisedome in all things not carnall and fleshly pollicie a thing too much studied of many of them for such wisedome the Lord neuer iustifieth in them but setteth such a cursed brand vpon it as that for most part it turneth to the ouerthrowe of the Church and the whole worke of the Ministerie but such wisedome as is grounded in the word of God the studie of which would make them wiser then the ancient euen wise to raise not only their owne estate but others also with them not vnto earthly preferments but vnto life and glorie immortall reserued in the heauens to such wise men is the promise made that they shall shine as the brightnesse of the firmament and in that they haue turned their wisedome to the turning of many to righteousnes they shall shine as the starres for euer and euer Righteous By righteousnesse here is not meant that euangelicall righteousnesse which is Christs fulfilling of the whole lawe for vs Neither that infused gift whereby beleeuers haue an imperfect conformitie begunne in them according to all the parts 〈◊〉 the lawe although not according to all the degrees of them but here is meant that which is called a particular iustice more externall looking out vnto other men to giue them their due obseruing equalitie both in contracts and exchanges which we call commutatiue as also a iust proportion in distributing offices rewards punishments which we call distributiue iustice So as this iustice is an equall and vpright dealing with men fearefull to offer the least wrong vnto any but readie to doe good vnto all grounded on loue which seeketh not all her owne things much lesse other mens and in a word is the summe of the second Table Now as this vertue is in the text set betweene wisedome and pietie or holines so may it not be diuorced from either of them for wisedome our Sauiour willeth all his followers to ioyne with this innocencie of doues the wisdome of serpents for wisedome without innocencie were but fleshly and from belowe and innocencie without wisedome were but reproachfull sillinesse Againe it must goe with holinesse which is euer mixt with pietie that it may be a fruit of that inward righteousnesse which is by faith for else it is grosse hypocrisie All our iustice must beginne in Christs iustice reckoned vnto such as practise pietie and are entred in some degrees of sanctification All our obedience must proceede from the inward renewing of the spirit of our minds by the finger of God that he may knowe it for his owne worke All our outward conformity must proceede from inward sinceritie for if we must approoue our actions to the consciences of good men much more to the Lord who is greater and a most occulate witnesse of all our wayes Ioyne these two louing friends which sweetely accord in a Christian heart and life then maist thou with Paul call God and man with boldnesse to witnesse that thou art vnblameable see 1. Thess. 2.10 But to speake briefly of these two vertues so farre as they concerne the Minister seeing we are to speake of both of them as prescribed vnto common Christians cap. 2.10 let euerie Minister be exhorted as Timothie was by Paul But thou O man of God followe after righteousnesse For hereby 1. He giueth testimonie of his righteousnesse before God Luk. 1.6 Zacharie and Elizabeth were iust before God and walked without reproofe Iob a iust man fearing God and abstaining from euill 2. He shall be able to set his foot against his aduersaries and the enemies of the truth and say with Samuel whose oxe or asse haue I taken c. 3. He giueth euidence that he professeth and teacheth the true religion in that he keepeth himselfe vnspotted of the world which the Apostle Iames maketh one propertie of pure religion and vndefiled by which meanes he both gaineth those that are without and confirmeth such as are within 4. It shall not boote a man to say in the day of iudgement Lord Lord haue we not preached and prophecied in thy name if Christ can make answer yea but ye were workers
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
sort were diligent hearers and when the elder saw this yet repented they not to beleeue it verily the younger shall be gathered into heauen before the elder who without timely repentance shall neuer come there Fourthly young men had need call their waies to remembrance that their consciences may haue peace in the testimonie thereof when they are older for the vanities of youth vexe the heart many yeares after Dauid praied against the sinnes of his youth not without a bitter sence and sting of them It was the voice of Ephraim Ier. 31.19 I was ashamed yea confounded because I did beare the reproach of my youth God may now in thy youth suffer thee for want of knowledge and conscience to be senceles of thy most grosse sinnes as Iosephs brethren were but afterwards if thou belongest vnto him he will waken thy conscience and make the thought of them as bitter as euer the practise of them was pleasant when they shall fill thee with trouble of conscience and make thee call great things into question yea bring thee not onely to doubt of thy effectuall calling to grace but almost to despaire of thy saluation especially if thy sinnes of youth by long continuance be grown into customes and can hardly therefore be subdued euen then when thou art conuerted Wouldest thou be fenced now against all these afterclappes Now is the time wherein thou maist preuent such afflictions Nay more thou maist by drawing neere vnto the Lord and bearing his yoke in thy youth laie the foundations of thy comfort in any future affliction during the daies of thy pilgrimage as Iob did the one thirtieth Chapter of whose booke containeth nothing but a gathering vp of himselfe vnto his comforts and hopes through the recalling vnto minde the innocencie and vprightnesse of the former part of his life As Hezekiah also did who when sentence of death had passed from the mouth of God and his Prophet against him had no such hold of comfort elsewhere then in calling to mind the innocencie of his life a testimony that he was in couenant with God and might looke to see the goodnes of the Lord in the land of the liuing Remember Lord how I haue walked before thee in truth and with a perfect heart Now for the helpes furthering this dutie 1. Young men must take notice of that great bundle of follie which is naturally bound vp in their hearts the corruption of that age beeing such as needeth not any occasion without it selfe to cast it downe 2. That the meanes to redresse it is the studie of the Scriptures vnto the rules whereof they must haue regard and not to the examples of men 3. That if they will needs be giuen to imitation then must they imitate not the most but the best of that age such as was young Daniel who in tender yeares was able to vtter knowledge Dan. 1.4 young Samuel who so soone as he is weaned must stand before the Lord 1. Sam. 1. young Iosiah who at eight yeare old walked vprightly 2. King 21. young Timothy who knew the Scriptures of a child yea of Christ himselfe who increased in wisedome as in stature so as at twelue yeares olde he was able to confound the Doctors and great Rabbies of the Iewes 4. That against all the discouragements they shall meete withall from men as that they are too forward soone ripe and young Saints c. they must oppose the Lords good pleasure who requireth firstlings first fruites first borne of man and beast the first moneth yea and first day of that moneth for the celebrating of the passeouer and delighteth in whole and fat offerings not in the lame leane and blind sacrifices which his soule abhorreth for of all the sonnes of men the Lord neuer tooke such pleasure as in such who were sanctified euen from the wombe Some of the learned call men to the timely seruice of God from the allusion of Moses rodde Exod. 3. and Isaies vision cap. 9. both of the almond tree because of all trees that soonest putteth forth her blossomes how sound that collection is I will not stand to enquire onely this is true that such as would be trees of righteousnesse and knowne to be of the Lords planting laden especially in their age with the fruites of the spirit must with the almond tree timely budde and blossome and beare that their whole liues may be a fruitfull course whereby God may be glorified and themselues receiue in the ende a more full consolation The second point in the verse is The manner of teaching young men Exhort young men so 1. Tim. 5.1 Exhort old men as fathers and young men as brethren The scope of the Ministerie is to draw all men to dutie and beeing ordained of God out of his singular loue for the winning of men all the duties of it must be performed in such louing manner as that men may be rather wonne and drawne then forced thervnto yea euen young men who for most part are headlesse and furthest from dutie must by the spirit of meeknesse be restored and reclaimed Doctr. The Pastor is not alwaies to vrge and vse his authoritie but sometimes he must lay it downe and in some cases where he may by the word command he must rather choose to entreate Paul in all his epistles seldome commandeth out of his authoritie although Apostolicall aboue the authoritie of ordinarie ministers but euer almost perswaded entreated out of his loue Thus he dealeth with Philemon for the receiuing of Onesimus Though I haue much libertie to command yet I rather beseech thee ver 8. For might not he haue commanded a Christian to remit an iniurie and receiue a Christian seruant vpon his repentance and yet he besought him so to doe And thus although we want not power to command men vpon their owne perill and so fasten Christian duties vpon them yet we rather entreate men to be reconciled vnto God yea we are to beseech and exhort men in the Lord Iesus that they encrease more and more c. 1. Thess. 4.1 And the Scriptures are so delighted with this manner of teaching by exhortation that the speciall worke of the ministerie is called by this name Act. 13.15 the men of Antioch came to Paul and Barnabas and said If ye haue any word of exhortation say on and yet this word of exhortation was a sermon which they desired to heare preached againe the next Sabbath We heard cap. 1.9 that the Minister must therefore hold fast wholesome doctrine that he may be able to exhort as though this were all he had to doe But here must be great wisedome and circumspection vsed for although the Minister is often to turne his power into prayers and threats into entreaties yet must be beware that he so lay not downe his authoritie as that the word loose any but abide still a word of power to command obseruing wisely to this purpose these two
vnyoked and free though by Satan sorcery and all vnlawfull meanes but that is not Gods time of thy release but thy owne thou hast not staied but preuented the proper and due time of thy deliuerance And what is the issue of it surely thou hast escaped a beare but a lion meetes thee thou art leaped out of the panne but into the coales thy very breaking of prison hath made thy case more hopeles and desperate then euer it was before thy durance had beene farre lesse miserable then thy escape Standest thou in feare of any euill or hard measure from Satan or men moderate also hence that feare seeing there is an houre for the power of darkenesse to worke in and till that houre come an haire shall not fall from thine head Let the Iewes take vp neuer so many stones against Christ yet he shall escape out of their hands let them seeke to take him yet shall none dare to lay hands vpon him if his houre be not yet come Let Herod seeke to kill him he will not sticke to send that foxe word that he must worke so many dayes in despight of him to day and to morrowe that is now for the present and afterwards vntill his consummation Againe standest thou in neede of any present good whether any spirituall mercie or temporall fauour lift vp thy heart and hands vnto God in invocation but prescribe no time leaue that to him who alone knoweth the proper time of making his blessing seasonable and wholesome Thirty yeares after the promise notwithstanding many prayers in the meane time is the proper time when Isaac must be obtained The Cananitish woman was not heard till after three sore repulses Lazarus must not be raised by Christ till the fourth day no nor Christ himselfe till the third Thou must haue a time to sowe thy praiers and water them with teares of repentance and then in due season thou shalt reape if thou faintest not 2. Hence we haue a ground of strength in temptation Doe we see the daies wherein iniquitie aboundeth the wicked flourish the godly perish and eaten vp of the wicked as bread well waite a while God hath a due time to conuert so many of them as belong vnto him and to make of them of persecuting Sauls preaching Pauls or otherwise a set season to ouertake them as birds in an euill net Both the daies of the Lord are set the day of refreshing and the day of retribution The former is the day when Iosephs head shall be lifted vp the latter is that conuenient time of the Lord when he shall execute iudgement against the wicked ones of the world The same night which expired the 400. yeares the armies of the Lord were deliuered out of Egypt and Pharaoh and his armies drowned The same night that dated the 70. yeares appointed for the Iewes captiuitie was Baltazer slaine Dan. 5.30 compared with Ier. 25.12 The time is set how long the rod shall be in wicked hands or rather how long the Lord will hold the wicked as rods of his wrath in his owne hands but it shall not be long before he will throwe them into the fire Vse 3. We are taught further wisedome in entertaining the seasons which God hath allotted to euery purpose some of which he hath hid with himselfe and some he hath made knowne to vs I speake not of the former for it belongeth not to vs to know the times and seasons which the Father hath put in his owne power such secret things belong not vnto vs as to inquire of the time and day of iudgement which the very Angels in heauen are ignorant of But things reuealed belong to vs and our children to enquire into and make our best benefit of Let vs therefore imitate the wisedome of God in performing all our duties in that proper time which the Lord hath made their due seasons especially seeing he hath so clearly manifested to vs our day of grace time of our visitation it is our dutie to betake our selues to seasonable conuersion and repentance the due time of which is the present time because God this day calleth and if to day we heare his voice let vs not harden our hearts There is a time when God is neere and may be sound and that is the fit time to seek him and then is he nearer and then must we seeke him when he seeketh vs by his gratious inuiting of vs to repentance There is a time when with the wise virgins we may enter into the wedding chamber and no sooner is it past but the doore is shut and all the foolish virgins excluded A time there is when the blessing may be obtained and a time when Esau shal not get the blessing although he seeke it with tears Now is the fit season for all these duties Now learne to know God in Christ or neuer now become a beleeuer or eueâ— an Infidel Enter fellowship with God now or neuer partake with him hereafter Loue the communion of Saints here or neuer shalt thou enioy it hereafter begin to liue eternall life here or thou shalt neuer see life hereafter but abide in death Men are wise inough in outward things to strike while the iron is hote to watch their best windes which blow them profit to foreslow no time in striking vp gainfull bargaines but here as though the wisdome of men were not in them are without all prouidence and haue cast care away and yet how hath the Lord a long time manured vs that like good trees of righteousnesse we should be laden with fruits of righteousnesse and repentance in our due seasons yea how hath his pruning knife of correction followed vs for the same purpose hath not he taken many from the meanes and doth he not many waies threaten to take away the meanes from those that are left doth not the time of his mercie seeme to be dated and full expired vpon vs in that though he hath most fearefully smitten vs with durable and lasting iudgements yet he cannot satisfie his iustice but his arme is stretched out still and seeing that as his hand is against vs our hands are still against him may it not be thought that the period of his vengeance is vpon vs and that the vision of wrath and burden of England cannot long be deferred It is high time then to meete the Lord if after such prouocations yet his wrath may be turned away Wisedome yet crieth in our streetes Gods word in the mouthes of his messengers his workes of mercie and iudgement which runne into our owne eyes all of them call vs to be wise hearted to know the season of our fruitfulnesse Let vs presently answer the Lords present call Say not with thy selfe when I haue dispatched this or that businesse or purchased this or that pleasure or profit or haue ouergrowne such a trouble and distraction as though repentance stood in the change of the outward estate and
not in the change of the minde but know it that no time is thine but the present and it is little better then Poperie to professe free will in this matter it is too much thou hast beene deceiued in the time past deceiue not thy selfe also in time to come Well said one God hath left man time past to repent of and time present to repent in but the time to come he hath reserued in his owne hands Doct. 3. The manifestation of saluation is to be sought for in the preaching of the word Which point is plaine in that the preaching of the word is an ordinance of God 1. to make Christ knowne in whose name alone saluation is to be had 2. to beget and confirme faith in the heart by which alone as by an hand we apprehend and applie him with his merits to our saluation The former the Apostle affirmeth Ephes. 3.8 the vnsearcheable riches of Christ was by preaching made knowen to the Gentiles and Coloss. 1.27 God would make knowne what is the riches which riches is Christ in you whome we preach For the 2. that faith is wrought by the word preached see Rom. 10.14 and 1. Cor. 1.21 By the foolishnesse of preaching it pleaseth God to saue such as beleeue in that herein he both offereth Christ vnto vs and giueth vs faith by which we receiue him 2. This truth appeareth in that wheresoeuer the Lord had a people to call to saluation there he sent his Prophets and Apostles whom he appointed so long there to stay till his worke was finished and then sent them elsewhere when Paul was resisted and blasphemed by the Iewes at Corinth he pronounced them guilâ—ie of their owne blood and purposed to turne to the Gentiles but the Lord suffered him not but caused him to staie there a yeare and six moneths longer because he had many people in the cittie so Paul and Timothie hauing gone through Phrygia and Galatia were forbidden by the holy Ghost to preach in Asia and by a vision were assured that the Lord called them to preach in Macedonia Which direction of them by the spirit to some places and restrayning them from other argued that they carried with them the meanes of conuerting such as whom the Lord at that time purposed to call In this ordinance is it called the word of faith 1. Tim. 4.6 deliuered by exhortation and doctrine vers 13. in this embassadge is it called the the word of reconciliation and thus preached is called the Gospel of the kingdome of God Mark 1.14 Iohn came preaching the Gospel of the kingdome of God powerfully raysing vp men thereunto and the Gospel of our saluation Ephes. 1.13 Vse 1. The preaching of the word is the greatest blessing that the Lord bestoweth vpon any people and such a one as God in his anger depriues that people of against whom he intendeth a plague the former appeareth in that great care of Christ himselfe who before and after his ascension prouiding for the good of his bodie the Church as the speciall gift and loue-token he could leaue behind him appointed Apostles Euangelists and after them Pastors and teachers to continue to his comming againe The effects also shew the power and price of the blessing which are reconciliation with God sanctification of the spirit mortification of the flesh the life of God all which are brought by the reuealing of Iesus Christ. The latter is euident in Amos 5.13 that when the Lord is about to bring euill times he maketh the prudent to keepe silence Both which shew vnto vs that the Lord hath opened vnto vs in this Church and land his chiefest treasure in that he hath put the barres into the rings of the Arke whereby his glorie is carried throughout our countrie and in that he hath lifted vp his cloud in the sight of all our people to direct vs in all our iourneies he hath not dealt so freely with euery nation neither haue they knowen his lawes Psal. 44. last Vse 2. Those people are bound to much thankfulnes and dutie among whom the Lord hath planted a preaching Ministerie by which men may be directed in the path of saluation It is a blessing we are to wish and pray for to all Gods people and bewaile their want that haue it not The former we are enioyned by the expresse precept of Christ considering the greatnesse of the haruest The latter by his example who mourned to see people as sheepe scattered without a shepheard Obiect But people may doe well inough if they haue the word read publikely and they can read it at home Ans. My purpose is not by establishing preaching to derogate from reading the manifold fruite which accreweth by reading the Scriptures hath otherwise taught mee together with the custome of the Prophets Apostles and Christ himselfe of which I haue elsewhere expressed the principall But the things which God hath ioyned together let no man separate In the old Testament the Levites must read the booke of the law giue the sence and cause the people to vnderstand the reading In the New after the reading of the law there was expounding Christ himselfe after the lecture of the law had a booke giuen him found the prophecie closed the booke sate downe expounded it so did the Apostles Paul and Barnabas Act. 13.15 Thus hath the Lord afforded his Church a further benefit and more full blessing a more ordinarie and principall meanes to beget faith and repentance and to lead men along vnto saluation by a more ful manifestation of the promise of life which is here said to be by preaching that is by explaning and applying things read to the heart and affection This is the labour in word and doctrine commended vnto vs that are the Lords builders and laborers who in raysing the spirituall walls must imitate Nehemiahs builders euery one of whom in repayring the walls of Ierusalem must hold the trowell in one hand and the weapon in the other in like manner should euery Minister exhort with whose some doctrine there is the vse of the trowell and improoue the gainsayer which is the vse of the sword to want which ordinance is to want that which the wisedome of the Lord thought most necessarie for the welfare of his Church who would not haue his people sticke in the outside but pearce into the depth of his wisdom reuealed neither content themselues with a bulk of corne but to get it troden out nor with bread in the lumpe but deuided Whether therefore their estate may be good in such a want or no we are not so much to sit as iudges vpon them as become petitioners for them that their want may be supplied seeing the word hath taught vs that where vision faileth people perish And for priuate reading would God men were better acquainted with it then they are yet although the Iewes had the law priuately at home the
or countries reformed on the suddaine No this is a worke which must first be performed by seuerall persons and so brought into families and so into townes and so into countries For otherwise let neuer so good lawes be enacted for common welths neuer so pure orders in any Church the labour is no lesse then lost But especially let the Minister looke to this that first himselfe then his house and then Gods house be reformed Vse 2. Here is a note to knowe a true professor by not to deeme him as he appeareth abroad but if thou wouldst haue the iust length of his foote follow him home from Church see how wisely he walketh in the midst of his house see whether his house be a Church how his children are ordered whether his seruants be like Cornelius his seruants and in a word whether he and his house at home serue the Lord. Doctr. 2. He that would haue the blessing of gratious children he must beginne at religion planting it in them as their tender yeares will beare training them in the institution and reformation of the Lord seasoning them with the words of pietie distilling and by little and little dropping into them seeds of holinesse and the feare of God and prouiding that they might if it were possible sucke in godlines with their mothers milke For this is the way to haue his house a little Church and house of God besides the approbation of his owne faithfulnes And that this is the dutie of parents we might be plentifull in Scriptures and reasons but briefly let euery father consider 1. that he is one cause of his childs euill he hath helped him into sinne and hath begotten him in his owne image the heathen could say that there are two maine causes in a lewd father of a lewd child 1. the euill nature and disposition of the parent 2. euill education now seeing the best of vs bring too much miserie vpon them by the former we had neede be meanes by the latter to drawe them out of it 2. This is a good ground of all other nurture and discipline teach them all the doctrine of manners all tongues together with all arts sciences yet let thē want this one discipline thou leauest them to the curse of God the ende of their liues is peruerted and in stead of beeing the staffe and ioy of thine age they shall perhaps become thy greatest scourges True it is which Salomon vttereth and which euerie parent in some measure shall say My sonne if thy heart be wise I shall reioyce whereas by the iust iudgement of God many lewde sonnes neuer come to knowe or performe dutie to parents because parents haue had small or no care to teach them dutie towards God 3. Marke how the Lord looketh vpon this dutie and accordingly blesseth or curseth fathers and children Abraham was to be a mightie nation c. and the Lord would not hide his secrets from him because he knewe he would teach his familie Gen. 18. On the contrarie Ely otherwise a good man how seuerely was he with his whole house corrected for neglect of this duty see the historie 1. Sam. 2.29 4. Euery Christian must extend his care euen to posteritie and be a meanes to leaue his children the true worshippers of God in the places where he hath liued or shall liue abroad in the world for as if we would haue the Church of God and his truth continue amongst vs we must then bring it into our houses so if we would haue it continue after vs when we are gone we must leaue it with our children that they may continue it in their houses also Quest. But wherein especially doth this dutie consist and how may we performe it Ans. It standeth in two things 1. in acquainting them with the grounds of truth necessarie to saluation and this must be done by priuate catechising 2. by bringing them to the publike assemblies so soone as they are able to sit either fruitfully or reuerently and in both these watch ouer their profiting Thus maist thou and oughtest to teach euen a child in the trade of his way Obiect But this is a vaine thing to trouble children alas what would you haue children to doe Answ. But although it may seeme to be fruitlesse while they are young yet will they remember it saith Salomon they are old teach thy child to speake well while he can but speake and when he will conceiue afterwards the sense and meaning of it 2. Thou shalt not loose thy labour for by this meanes thou shalt displace at least restraine naturall folly which is bound vp in their hearts if thou dost nothing else 3. Looke vpon the examples of godly parents Hannah brought Samuel to Heli his instructor so soone as he was weined 1. Sam. 1. Salomon was but a tender child when Dauid his father taught him and said let thy heart hold fast my words Eunica the mother of Timothie taught him the Scriptures of a child and what excellent fruits and testimonies appeared in these of their timely instruction Vse Let euerie parent resolue of the timely instruction of their children that as he hath begotten them in the flesh he may be a meanes to beget them in the faith also that as he is the father of their bodies he may also become after a sort the father of their soules also and let the mother be a nurse to the soule of her little ones as of their bodies and both fathers and mothers vse meanes that as their children waxe in bodily strength and stature so also they may growe to some strength and age in Christ Iesus But this dutie is not discouered in the fruits of it nay the practise of our youth without and on the Sabbath pointeth with the finger to that rule that is within doores throughout the weeke and if to profane the Sabbath sweare raile curse game contemne superiours be notes of faithfull children there is a number such but if these be things better beseeming the education of infidels it is a shame for professors of the Gospel to haue them so rife amongst them And what other is the next cause of the generall profanenes and dissolutenes of our age surely because men content themselues to send their children to Church and yet some scarse that and many that for a fashion that if they can meete with knowledge of God or religion there so it is but they banish it out of their houses And how infinitely doe we hereby disadvantage our selues The Papists confesse that all the ground we haue got of them is by catechizing and it is to be feared we shall loose our ground againe for want of it Iulian himselfe cannot deuise a readier meanes to banish Christian religion then by pulling downe schooles and places of education of children by chatechising And when lost the Church of Rome the soundnesse of religion but when they put downe chatechisme and set vp idols
true it is that rash anger against the teacher neuer accomplisheth the righteousnesse of God but causeth men to cast off the care of that righteousnes which God in the Ministerie enioyneth and vrgeth vpon them Wherefore laying apart all filthines and superfluitie of maliciousnesse let vs receiue with meeknes that is with silence moderation of mind and teacheablenes the ingrafted word for vpon whom else can that holy spirit of God rest but vpon the humble and meeke and none but these doth the Lord teach in his way Vse 3. Let no man minister nor people giue place to this vnruly and troublesome affection of rash anger which must be pleased in euery thing be it neuer so vniust or else the whole man is enflamed with the vnnaturall heate of this raging feuer of the mind The truth of which appeareth in Abner when Ishbosheth King of Israel asked him why he so boldly went in into his Fathers Concubines what faith he am I a doggs head that thou shouldst say thus vnto mee and yet euery man saw the vnrighteousnes of the action besides himselfe Besides that the dangerous fruits of it are daily discouered in suddaine quarrells and barbarous mischeifes Notorious was the effect of it in Theodosius otherwise a good Emperour who vpon occasion of a seditious tumult wherein a few of his officers were slaine called all the citizens of Thessalonica into the theatre as though he had had to shew them some solemnitie and there commanded his souldiers to fall vpon them and slew of them both innocent and guiltie to the number of about seauen thousand for which fact Ambrose excommunicated him and brought him to publike repentance and humiliation How cursed was the rage of Simeon and Levi who most treacherously and barbarously for one offender brought so much innocent blood vpon themselues How fearefully did Dauid forget himselfe in vowing the death not of Nabal only who was churlish towards him but of all his guiltles family who were so well affected towards him Obiect Oh but I am of such a nature that I cannot but be angrie would to God I could bridle mine hastie anger Ans. 1. A Christian must haue more then nature in him grace must teach him when and how and how long to be angrie it breaketh not meeknes for trifling occasions but in causes of importance especially in case of Gods dishonour in our owne great damages of name goods or estate and the iniuries of others especially the Saints of God in all which cases the Scriptures are plentifull in examples Againe grace must moderate anger and suffereth it not vpon any pretext to degenerate into rancour and malice not to wrack it selfe vpon the person but the sinne nor for one person to hate any other as commonly for the weaknes of some one professor all are hated nor to puffe vp but to humble himselfe in the weaknes of another nor to reioyce but sorrow in their falls nor to reuenge but compassionatly to correct considering himselfe And for the time grace suffereth not the heart to giue place to the deuill nor the sunne to set vpon our wrath much lesse to make it our bedfellow 2. The meanes to bridle and staie this rash and vnaduised anger stand partly in meditations partly in practises For the former 1. Meditate on the prouidence of God without which not the least greife or iniurie could befall vs for euen the least is a portion of that cup which Gods hand reacheth vnto vs to drinke of And this would be as water to quench this inflammation as may be seene in Dauid when Shemei railed on him God hath bid him rayle and Iob looked not at the Sabeans and theeues but the Lord hath taken away blessed be his name and Ioseph accused not his brethren but comforted them after their fathers death and said The Lord sent mee into Egypt before you 2. On the patience and lenity of God who with much mercie suffereth vessells ordained vnto destruction How long did he suffer the old world how loath was he to strike if in an hundred and twentie yeares he could haue reclaimed them And adde herunto the meeknes of our Lord Iesus Christ who hath commanded vs to learne it of him his voice was not heard in the streetes a bruised reed he would not breake how long bare he with Iudas beeing no better then a Deuill within his family that euen when he was meditating his sinne he was loath to discouer him plainly to be the man but hee that dippeth with mee and one of you shall betraie me not expressely noting Iudas and when he was acting his sinne Christ refused not to kisse him but called him freind and vttered such words as might haue wrung out not teares but blood out of the most rockie heart of any but the sonne of perdition 3. On the vnbounded measure of Gods mercie whose vertue his child must endeauour to expresse God forgiueth to that man which iniureth thee much more then thou cansts he forgiueth him infinite sinnes and canst not thou passe by one offence and thou hast more reason for thou knowest not his heart nor his intention it may be he meant better vnto thee neither art thou acquainted with the strength of his temptation which perhaps was such as would haue ouerthrowne thy selfe nor the reason why the Lord suffereth him to be ouercome and fall by it And yet if all this cannot bridle the headines of this vile lust apply this mercie of God to thy selfe thou standest in need of a sea of Gods mercie for the washing of so many foule offences and wilt not thou let one drop fall vpon thy brother to forbeare and forgiue in trifling wrongs 4. Vpon the danger of retaining wrath which is an high degree of murther thou praiest to be forgiuen as thou forgiuest the promise is forgiu◠〈…〉 you the threatning is that iudgement mercilesse shall be to him that sheweth not mercie and be sure that what measure thou metest vnto others shall be measured to thee againe and returned into thine own bosome And for the practises 1. In thine anger make some delay before thou speakest or dost any thing which point of wisedome nature hath taught her clients to obserue That of Socrates to his seruant is better knowne then practised I had smitten thee but that I was angrie and memorable is that answer of Athenodorus to Augustus desiring him to leaue him some memorable document and precept aduised him that when he was angrie he should repeat ouer the Greeke Alphabet before he attempted any speach or action But although this be a good meanes yet will it be to no purpose without the heart be purged of disorder 2. Apply to thy heart by faith the death of Christ to the crucifying of this lust of the flesh nothing else can cleanse the heart but the blood of Iesus Christ who as he was crucified so they that are his haue also crucified the flesh and the
of iniquitie and therefore depart from me Holy This holinesse respecteth God himselfe his worship his holy things as the word sacraments prayer his sabbaths his sanctuarie in all which the Minister ought to be an example of holinesse and yet not onely in these but in his whole conuersation also The commandement is generall to all Gods people be ye holy for I am holy which requireth both the internall sanctification of the heart and the externall symbolls and profession of the same But more necessarie is it yet for the Minister to be cloathed with these robes of holinesse both that inward which standeth in getting and keeping faith and good conscience and that outward which consisteth in a religious and strict course of life And yet this must not be so taken as that holinesse is so essentiall to a minister as that he cannot be a Minister that wanteth it for Iudas may be a disciple and a deuill too but that it is a dangerous estate vnto himselfe and hurtfull to others for him to be destitute of it How necessarie it is for men to put off their shoes that is their vnsanctified lusts and affectons before they come to stand vpon such holy ground I will take a little paines out of the Scriptures to demonstrate and then make some vse of it To omit the extraordinarie ministerie and Ministers of the old Testament as the Prophets some of whom were sanctified in the wombe and others had their lippes touched with a coale from the altar to remooue their pollution the ordinarie Ministers in the sanctuarie and temple were 1. Leuites 2. Priests 3. the high Priest Many things were required in the setting apart to their service the lowest of these which were after a sort furthest remooued from God whose seat was in the Sanctuarie but many more to the sanctification of the higher and those that approached nearer or next of all As first the Leuites were inferiour to the Priests as whose office was to serue vnder them to helpe to carrie the tabernacle and vtensils of it to keepe watch for the safetie of it together with the holy vessels and instruments to helpe them in killing the beasts for sacrifice although they might not meddle in offering them vnto the Lord yea as inferiours to the superious they paid vnto the Priests the tenth of their tenths And yet what a number of rites and ceremonies did the Lord enioyne to be performed before these could be admitted to these inferiour seruices first in the tabernacle and after in the Temple As first they must be of one peculiar tribe peculiar by Gods owne election for the first borne of all Israel Numb 3.13 2. Whereas the congregation was not numbred but from 20. yeares old and aboue Num. 1.3 for till then they were not apt to goe to warre the Leuites must be numbred euerie male from a moneth old and aboue Num. 3.15 not because they were then fit for seruice but that they must then be brought before the Lord and set apart to his seruice euen from the beginning of their daies 3. They must not be presented before the Lord before the 33. day of their age for till then they were legally impure and vnsanctified Leu. 12.3 but after this time they must growe on to the thirteth yeare which was the first yeare of this seruice Numb 4.43 at which time they must be taken from among the children of Israel and set apart to the Lord Num. 8.6 And further in this separation there were two things more for 1. they must be purged and then consecrated Their purification was 1. by sprinkling purification water vpon them 2. by washing their clothes 3. by shauing the haire of their whole bodies 4. by preparing two bullocks the one for a burnt offring the other for a sinne offering for them see for these Num. 8.8 Their consecration stood likewise in foure things 1. After all this preparation in drawing them neerer to the Lord v. 9. 2. In the imposition of the Israelites hands vpon them freely giuing them from themselues to the Lord and his seruice vers 10. 3. In Aarons receiuing them of the people and shaking them before the Lord v. 11. as such as now being mancipated to his seruice were to goe and come at his becke as also such as who daily were to shake off that corruption which hindred thē in their callings 4. By laying their hands on the heads of the two bullocks prepared acknowledging the expiation of their owne sinnes and in way of thankefulnesse now wholly offring themselues vnto that seruice When all these rites were performed they were admitted to administer and not before Secondly the Priests the sonnes of Aaron whose office was to teach the people the doctrine receiued from God to pray for themselues and the people to blesse them and offer sacrifices for them had yet more state in their consecration for besides many of the former rites as imposition of hands their shaking before the Lord and the sacrifices common with the former 1. In the election of such a one more care was had no deformed man no man wanting or abounding with any member no blind or blemished person might come so neere vnto the Lord. 2. In his consecration he must not haue his garments washed as the other but must haue newe garments put vpon him Exod. 28.41 neither must he be sprinkled as the Leuites with holy water but with holy oyle and blood from the altar and thus must he be consecrated seuen dayes Exo. 29.30 3. In his office he may not lament for the dead of his people no not for the Prince but onely for those that are neerest of blood in his owne house Leuit. 21.3 he may not marrie a whore nor a woman diuorced or one polluted v. 7. the reason of all this is because he must be holy to the Lord. 4. In his failing and offending he must haue more clensing then many other men before he cā be admitted vnto his seruice for his sinne cannot be put away without a whole bullocke Leu. 4.2 and no more was required for the expiating of the sinne of the whole congregation v. 14. and the blood of the bullocke must be sprinkled seuen times before the Lord for the Priest as well as for the whole congregation implying that the Lord requireth as much sanctitie in one Priest as in all the people Thirdly as for the high Priest both in that he was a more eminent type of Christ as also came nearer the Lord then all the other euen into the holy of holies he must haue peculiar garments made by cunning men filled with the spirit of wisedome euen beautifull and glorious Exod. 28.3 in these he must be consecrated in these he must stand before the Lord in one part of which namely the frontlet which was put vpon his forehead must be written holinesse to the Lord that by the Lords appointment that might be most conspicuous Againe
vse vnprofitable 3. But the context in the verse following pointeth vs to expound them of some other then these namely of all those doctrines of the Iewes which concerned the legall and ceremoniall obseruation of daies meates drinks garments washings persons and peoples for the Iewes taught that the same difference remained to be obserued still as Moses from the Lord commanded it so as yet some meates were common and some cleane some daies were more holy then others so garments and persons much more lay open to legal pollution by issues touchings c. whereas the appearing of Christ procured finall freedome from all such impuritie so as according to Peters vision Act. 10. no man no thing is to be called polluted or vncleane Quest. But why doth the Apostle call such doctrines fables seeing 1. they were from God 2. necessarily imposed vpon Gods owne people in paine of death and cutting off from his people in case of contempt yea or omission 3. they included in them that euangelicall truth wherby both they and we are saued Ans. Yet for all this he tearmeth them so 1. Because euen these legall institutions of God himselfe when they were at the best were but actuall Apologies or shadowes of things to come carying a shew or figure of truth but not the bodie not the truth it selfe to the same effect saith Paul Gal. 4.24 that they were Allegories that is beeing the things that they were signified the things that they were not 2. Because those constitutions although they had their times and seasons yet now were they dated and now to teach or vrge them was as vaine as void of ground out of Scripture as voide of profit as void of truth as if they had taught the most vaine fictions and vnprofitable falsehoods that men could possibly devise And hence looke as if a man should relate to vs a narration not only of suspected but of knowne vntruth as for example that such a man with whom we haue eate drunke conuersed but whom we know to be dead and haue seene buried were aliue againe and not only so but of his perfect strength and state as euer he was might not we be more diffident then Thomas was and in good forme of speach say that he told vs a fable euen so if a Iew shall affirme the life of the ceremonies of the law which we know to be dead rotten and buried so long since in the graue of Christ although they once had a truth yet now this is but false and fabulous or else if a Iew should come and vrge as they doe that prophecie Isay 7. Behold a virgin shall conceiue c. as a thing which they still expect the accomplishment of is it not euident that he leaneth vnto a Iewish lie and fable for that which was once absolutely necessarie to be beleeued vnto saluation is now become so false as that he that beleeueth it is sure to be damned Commandements of men These words if they be taken by way of exposition of the former adde something to the more full answer of the former question implying that those ordinances of which we speake the which while they stood in force and till the fulnes of time was come were the commandements of God now the truth beeing reuealed cease so to be and are become the meere commandements of men But yet I take it some difference is to be put betweene these two namely this that by commandements of men are more properly meant not those which were diuine ordinances but humane constitutions and traditions thrust by the Iewish teachers vpon the Church to be obserued with like deuotion and religious respect as if they were the very commandements of God such as those our Sauiour found and left the Church of the Iewes pestered with and opposeth them to diuine ordinances Matth. 15.9 In vaine they worship mee teaching for doctrines mens precepts Which that we may a little better conceiue it is not amisse to note that the Iewes haue and doe affirme that Moses receiued the law from God either by writing which was of things more obscure more breife and difficult or else by word of mouth and that was of things more large seruing for the interpretation of that law written and for this latter sake say they was it that he staied 40. daies in the mount Sinai for else in one houre he might haue receiued the tables in which the law was written and although they themselues were at leasure to number the lawes written by Moses and gaue in the number of the affirmatiue to be 248. so many as there are members in a mans bodie and the negatiue 365. so many as there be daies in a yeare to betoken that the Lord requireth the through obseruation of them with all the strength and that all their daies which numbers added together were burthens sufficient for many euen to read ouer yet laid they innumerable and more intollerable traditionarie precepts on the people which they say Moses receiued by word of mouth from God and left them to Ioshuah who deliuered them to the seauentie elders they to the former Prophets these to the latter from them to the great Synagogue from whom they were preserued to the wise men returning from the Babylonish captiuitie and so from generation to generation euen to this day to write these explications say they is forbidden by God abusing that text Prou. 4.21 but they are kept in the heart of some wise men at this day Of these the Apostle would haue the Cretians to beware and giue no more heede to them then to the former Which turne away from the truth By truth is meant truth diuine fetched out of the word of God so called 1. because it is absolute without error 2. it is most eminent called before truth according to godlines to be turned from which is to be turned from all godlines In the word Turne away is a metaphor the speach beeing borrowed from those who turne away their bodies from the things they dislike and here translated to the mind to signifie an inward loathing and dislike of the truth which is the dangerous effect 〈◊〉 attending to fables and commandements of men Doctr. 1. Whosoeuer would keepe themselues sound in the faith and not be turned from the truth must shut their eares and giue no hee◠to fables and fancies of men which haue not footing and warrant in th◠pure word of God 1. Because these are things which hurt and corrup◠the soule 1. Tim. 6.20 Avoide profane and vaine bablings which whil◠some professe they haue erred concerning the faith Againe they encreas◠vngodlinesse 2. Tim. 2.16 and more plainly 2. Tim. 4.4 men giuen vnto fables turne their eares from the truth The Physitians reduce all the causes of health or disease soundnes or sickenes from the good or euil temperature of either the matter of which we subsist or the nourishment whereby we are preserued Now the
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
so the ordinance of God yea the image of Gods authoritie shining in them by reuersing the condition of all subiection which is to stoope vnder the wills of superiours for they must haue wills of their owne crossing not the vnequall which yet they ought not but the most lawfull commandements of their Masters And as for sustaining rebukes and correction they were neuer trained vp vnto it in their youth and now beeing elder cannot brooke it but sometimes murmure sometimes resist sometimes reuenge Whereas this should be the resolution of all religious seruants I see the word enioyneth me beeing a seruant to account my Master worthie all honour I may not therefore eleuate his authoritie in my heart be he poore be he meane I must not esteeme him from outward things but according to that ordinance of God which hath made him my master and me not his compainion or familiar but his seruant and so beeing I must cherefully obey his will although the things commanded be laborious wearisome and irkesome and I will endeauour so to doe not making my will the rule of my obedience but his in the Lord and if I be rebuked or corrected my part is patiently to endure the same it may seeme vniust often and vndeserued if I might be my owne iudge when indeede it is not but were I sure it were so be it farre from me to take the staff by the end but I will submit my selfe to the Lords yoke who hath commanded me to be subiect not to the good and courteous onely but to the froward if I be hereto called and herein I will imitate my Lord Iesus who taking vpon him the forme of a seruant when he was wronged committed all vnto him that iudgeth righteously so I will only say the Lord looke vpon it and iudge it And now if any seruant make light account of these things the day is comming when he shall finde what it is to rise vp in rebellion against the ordinances of the Lord. The second vertue required of seruants towards their Masters is that they please them in all things Quest. How will this precept stand with that in Eph. 6.6 where seruants are forbidden to be men pleasers Ans. To serue onely as men-pleasers as hauing the eie cast onely on man is hypocrisie and the sinne of many seruants pleasing man for mans sake and that is condemned by our Apostle but to please men in God and for God is a dutie in seruants next vnto the first who to shewe themselues wel-pleasing to their Masters must carrie in their hearts and endeauors a care to be accepted of them euen in the things which for the indignitie and burdensomenesse of them are much against their owne mindes For this is the priuiledge of a master to haue his seruant deuoted vnto his pleasure and will for the attempting of any businesse the continuance in it and the vnbending of him from it and when the seruant hath done all he can it was but debt and dutie and no thankes are due to him from his Master Matth. 8.9 I am also a man in authoritie and I say to one goe and â—e goeth to an other come and he commeth and to my seruant doe this and he doth it Obiect But my master is such a one as I cannot please a churlish Nabal that a man cannot speake vnto him he forgetteth humanitie both in exacting and rewarding my seruice Ans. But this may not vnyoke thee from thy obedience as though thou wert bound no further to please then thou art pleased thou must doe thy dutie if thou hast no other comfort from him yet God to whom and for whom thou doest thy seruice will not leaue it vnrequited Iacob serued an hard Laban one and twentie yeares God gaue him wages enough in the ende when Laban would not and whatsoeuer a man doth that shall he receiue of the Lord whether he be bond or free And this reprooueth many seruants who if they may not choose their owne worke or their owne way or be put by their owne will presently cast off all caâ—e of pleasing aâ—kely attempt and performe their businesse as at a wrong end or with a left hand of whom the number is verie great but all of them cast as guiltie of this commandement of God Quest. But wherein must I please my master or mistresse Answ. In all things that is in all outward things which are indifferent and lawfull I say in outward things so Ephes. 6.5 seruants obey your masters according to the flesh wherein the Apostle implieth two things 1. that the Masters are according and ouer the flesh and outward man not ouer the spirit and inward man ouer which we haue all one master in heauen 2. that accordingly they are to obey in outward things for if the dominion of the one be bounded so also must needes be the subiection of the other Againe these outward things must be lawfull or indifferent for they must not obey against the Lord but in the Lord. And therefore our Apostle euer ioyneth some such clause of restraint Colos. 3.22 seruants obey as fearing God Eph. 6.6 as vnto Christ and as doing the will of God Whence it will followe that if any vngodly commandement proceede from our superiorus we say as Paul in an other case a brother or a sister is not bound in any such thing that is against the Lord. Vse Let no seruant thinke it a sufficient warrant presently to doe a thing hand ouer head because he is so commanded by his Master and by God commanded also to please him in all things but he must looke to the chiefe power to which his masters is but subordinate which if it command any thing crossing the former that saying hath place whether it be meete to obey God or man iudge you and besides whatsoeuer is not of faith in the agent be it neuer so indifferent in it selfe it is sin If a seruant here obiect that he cannot find out the nature of euery commandement I aduise him so farre as it lyeth in his power to search that hee may not displease God in any thing and after this if he cannot be resolued of the vnlawfulnesse of the commandement I take it that in supposition of a fault it is rather to be laid on the commaunder then the obeyer 2. Those seruants are condemned that sooth and please their Masters in wicked courses and practises who are so composed to eie-pleasing that the verie countenance of their Masters can carrie them to any iniquitie that as it is said of Pharaoh that both he and his seruants sinned so seruants are contented to be made vassals vnto their Masters sinnes as Absolons seruants were in the sâ—iting of Ammon and others like the high Priests seruants the masters reuile Christ and the men spit in his face so many masters hate and scoffe at religion and the seruants for companie cannot endure it Others
the plagues of God which enter into the house of the vniust person yea often whippeth him with his owne rodde bringing often vpon such as haue beene vnfaithfull seruants by meanes of vnfaithfull seruants pouertie and want or worse things that their sinne might returne vpon them with much more bitternesse 4. That a good meanes to learne rightly to vse our owne portion of goods is by the carefulll vse of other mens comming into our hands For he that wretchedly rioteth and squandreth his masters goods for most part is giuen ouer by Gods iudgement to bee a waster of his owne And here taketh place that speach of Christ If you be vnfaithfull in an other mans goods who shall giue you that which is your owne teaching that he that is vnfaithfull to an other seldome is faithful in his owne affaires That they may adorne the doctrine of God our Sauiour in all things First for the meaning The doctrine of the Gospel is called the doctrine of Christ. 1. Because he is the argument and subiect of it whence some of the Euangelists beginne their writing thus The beginning of the Gospel of Iesus Christ and the Apostle Paul beginneth his writing with his setting apart to preach the Gospel of God concerning his Sonne for Christ Iesus deliuered to death for sinne and raised again for iustification is the whole matter Whence Paul calleth it the word of the crosse not onely because the crosse followed it but also in that it is the doctrine of Christ crucified 2. Because he is the first and chiefe messenger and publisher of it who in Paradise promised that the seede of the woman should breake the serpents head and none but the sonne who came from the bosome of the father could reueale and shewe the fauourable face of his father vnto vs who also in fulnesse of time to shewe himselfe the cheife doctor of his Church came in his own person and went about preaching and teaching this doctrine of the kingdome 3. Whosoeuer haue beene the teachers and publishers of this doctrine from the beginning either by word or writing not excepting Prophets and Apostles themselues or shall be vnto the ende they all do it by commandement from him yea himselfe preacheth in them and in vs. Thus the Apostle saith Eph. 2.17 that Christ came and preached peace to them that were farre off that is to the Gentiles in the persons of his Apostles for otherwise in his owne person as he was not sent so he preached not but to the lost sheepe of the house of Israel And therefore although Paul sometimes call it his Gospel and speaking of other Apostles also our Gospel yet must it be meant onely in regard that they were the publishers but not the authors of it for that is Christ himselfe 4. As it proceedeth from him so it tendeth wholly vnto him and leadeth beleeuers to see and partake both of his grace and glorie shining in the same Secondly Christ is called God our Sauiour 1. To prooue his owne dietie not onely in expresse tearmes beeing called God but also by the epithite agreeing onely to a diuine nature our Sauiour 2. To imply our owne miserie whose infinite wretchednesse onely God could remooue and whose infinite good none but God could restore 3. And especially in regard of this doctrine 1. to confirme the diuinitie of the same it beeing a doctrine of God and a doctrine of saluation proceeding from our Sauiour 2. To enforce the dutie towards it namely that seeing the author of it is God the matter diuine the effect saluation meet it is that such a sauing doctrine a doctrine of such tidings should be beautified and adorned Thirdly this doctrine is adorned when it is made bewtifull and louely vnto men and this by two things in the professors of it 1. By an honest and vnblameable conuersation for carnall men commonly esteem of the Doctrine by the life and the profession by the practise of the professor Hence the Apostle would haue Christians so compose all their actions as whosoeuer should see their good workes might be mooued to glorifie God And this appeareth more clearely in the contrarie for when the worke answereth not to the word it causeth the name of God to be blasphemed among vnbeleeuers and to glorie in the law yet breaking the law is a great dishonour to God 2. By Gods blessing which is promised and is attending such walking whereby euen strangers to the Church are forced to beginne to like of the profession for Gods blessing vpon his people is not onely profitable to themselues but turneth to the saluation of many others We read of many of the Heathen people that when they saw the great aduancement of Hester and Mordecay they became Iewes And when the Egyptians saw the great workes that God did for his people among them it is said that many of them ioyned themselues to the Israelites So we read in the Ecclesiasticall storie that when Licinius was ouercome by Constantine and the persecutions ceased which had almost for 300. yeares together wasted the Church how innumerable of them who before had worshipped their idols were contented to be receiued into the Church On the contrarie the Gospel is dishonoured when the Lord is forced to iudge and correct the abuse of his name in the professors of it Ezech. 36.20 When they that is the Israelites entred among the Heathen they polluted my name when they said of them these are the people of the Lord and are gone out of his Land Fourthly Seruants adorne the Gospel when professing it they by performing all faithfull seruice to their masters in and for God seeke and obtaine the blessing of God in the condition of life wherein he hath placed them whereas the casting off of the yoake in beleeuing seruants would make men conceiue that God whose name they professe were the author of confusion and not of order and that the Gospol were an enemie to ciuill and humane right For what is more right and equall then for masters to enioy their seruants as they do the other parts of their goods and betâ—er might a man misse a great part of his goods then the person and labour of his seruant Doctr. The meanest Christian in his place may and ought to bring glorie vnto the Gospel These seruants were sould and bought like beasts in smithfeild yet must such poore creatures by their faithfulnesse diligence and conscience decke and bewtifie the Gospel which euen by their liues receiueth either honour or discredit In the Tabernacles building euery man must bring lesse or more The Lord esteemeth not of men by the places they hold but by their carriage in them A poore wise child or seruant here is better then an old foolish King In a word no man is called to the truth but on condition to shew forth the vertues of him that hath called him Vse 1. Let seruants who
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
torments of hell namely the endles wrath of his father vnder which his Church had otherwise beene subdued for all eternitie So as for the time the Sonne of God and Lord of all was deiected vnder all creatures and held vnder the most accursed death that euer was seeing the sinnes of all his bodie lay most heauily vpon him vnto both which branches of his obedience if you adde the voluntarinesse and freedome of both the whole will appeare most perfectly meritorious to which purpose because nothing can merit to which any man is bound the Scripture saith that he paid that which he neuer tooke and so was not bound to any such paiment Doctr. 1. Seeing Christ must giue himselfe to redeeme vs it implyeth a wonderful bondage and tyrannie of sinne ouer vs before that Christ wrought our libertie Hence doth the Scripture speake of regenerate persons as seruants of sinne seruants of vnrighteousnesse seruants of corruption we read also of the wages of sinne of the hire of vnrighteousnesse which Balaam loued of beeing sold vnder sinne and of wicked men selling themselues to worke wickednesse as Ahab and others which is nothing else but a voluntarie putting of a mans selfe vnder the will and power of sinne and thus he that committeth sinne that is giueth himselfe vnto it is the seruant of sinne To this purpose also we heare the Apostle often speaking of the raigne and dominion of sinne in the mortal bodie and of the lawe of sinne in the members rebelling against the law of the mind and of the lawe of euill which is euer present with the best But who is it that feeleth not within himselfe the wofull fruites of this captiuitie how are we bound hand and foote in chaines of darkenesse further then the sonne by setting vs free hath enlarged vs how are wee stript starke naked of our cloathes of innocencie and holynesse further then we are wrapped in the garment of this our elder brothers righteousnesse how seruill are we and at the becke of euerie sinne euerie temptation euery lust and suggestion further then the sonne hath rescued vs out of the hands of such hard Lords who seeth not this tyrant thrusting himselfe by force or fraude into his best holds so to shoulder out the right owners who perceiueth not this tyrant seeking himselfe onely and careth not for blood and murther but raigneth vnto dâ—â—th in so many as he hath subdued who findeth not this tyrant ouerturning all lawes and constitutions and making his owne will his onely lawe to the which whosoeuer are subiected what slauerie can be compared to theirs If we consider the Iewes oppression in Egypt for 400. yeares together euen when their taskes were most encreased If the vnmercifull intreatie of them in Babylon when strange Lords had rule ouer them 70. yeares If the cruell and bloodie persecution of Antiochus of which Daniel prophesied that before it neuer was the like nor should be after it If the miserie of the Turkish gally slaues yet is there no miserie no bondage to this For there the enemie was externall here within a mans breast and bowels there the losse was outward of goods lands libertie or life but here of Gods image his fauour the soule life eternall there might they in time looke to change their Master or to flie or with the ende of their liues at the least to ende their miserie but here no man can flie except he can flie from himselfe nor ende by death but beginne rather his bondage in comparison of what it was before And whereas there is no other bondage wherein a man cannot at least wish his freedome here men will not beleeue they are in such snares but reioyce in them and are neuer so merrie as when they are strengthning their bonds vpon themselues of which thraldome if we would more distinctly conceiue in one word thus it is Originall sinne inthralls vs to actuall preceding actuall sinnes to consequent as iust punishments of the former present sinnes are presidents to other men and so we are intangled not onely with our owne but other mens transgressions also By all these we are liable to death both temporall and eternall which entred into the world by sinne hence commeth the torment and sting of a guiltie conscience hence is the sinner haunted with the horror of Gods dreadfull iudgement and the best fruit of the best mens sinnes is shame and sorrowe euen where God raiseth vp to repentance Vse 1. Note hence the miserable estate of such men as are out of Christ in whom sinne yet raigneth for these are chained in ignorance rebellion contempt of God and his word are snared with manifold lusts bound hand and foote alreadie and nothing remaineth but the casting of them into the fire for they are yet in their sinnes which one word sinne saith Luther comprehendeth Gods euerlasting wrath and the whole kingdome of the deuill And yet examples there be in the world of such who by all Gods arrowes and plagues sent against them cannot come to see their miserable bondage to and by sinne the which if it made Paul who was in Christ an auncient beleeuer to crie out Oh miserable man who shall deliuer me from this bodie of death what cause haue such to exclame vpon themselues as most wretched whose bonds are not loosed as Pauls but binding them euerie day surelier then other ouer to destruction Vse 2. Seeing by sinne we put our selues vnder such slauerie as both it selfe and Satan plaie the tyrants ouer vs we must take that counsell Let not sinne raigne in your mortall bodie but daily seeke and striue to expell the tyrant and if that will not be done aime at the weakning of his forces obseruing these directions 1. Take from him his most dangerous weapons by subduing thy owne corruptions which are his Sampsons locks wherein his greatest strength lyeth 2. Banish all his freinds abetters alliance as all appearance of euill and occasions such wicked companie counsell idlenesse c. which are sinnes supporters 3. Preuent the wiles and policies of this tyrant for he is of a serpentine creeping and insinuatiue nature sinne hath many fetches for it owne fortification as false ioyes false feares false pleasures false profits by these meanes if we take not great heed it will come within vs and we shall be too weake to close with it If the Apostle Paul confesse that sin seduced him how had we weaklings need to furnish our selues with serpentine wisedome against the deceitfulnesse of sinne 4. Neuer offer conditions of peace with him be not content that he haue a little roome in thy heart as many because they cannot be without sinne make small matters of such grosse sinnes as the spirit will not dwell with and they conteÌ„tedly forbeare to disease theÌ„ but arme thee against the beginnings stoppe the occasions and passages But if for want of watchfulnesse he haue made some entrance and encroched on thee stay
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
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