betweene them bones of enmitie spareth neither God nor man God he accused vnto Adam and Eue and accused Iob vnto God and is called the accuser of the brethren but yet it is not his alone but hath euer since beene taken vp into the practise of his instruments who haue their tongues set on fire of hell where they shall be tormented The nature of which sinne that we may the better discouer we must know that it is sundrie waies committed especially fowre 1. In charging men or women in publike or priuate to their face or behind their backs with things which are false and vntrue so dealt Ziba with Mephibosheth contrarie to true loue which reioyseth in the truth 2. There may be and most vsually is false accusing euen in relating true things sundrie waies as 1. by blasing secret infirmities which loue would haue couered 2. By aggrauating through vehemencie of words facts or speaches which may receiue a fauourable construction Thus Doeg against Ahimelec spake the truth but with a wicked heart insinuating treasonable intentions where were none the storie sheweth the grieuous mischeife that came of that wickednes So dealt Amazia to the King against Amos. And Paul and Silas preaching nothing but the truth are brought to the gouerners and exclaimed vpon as men troubling the citie preaching ordinances not lawfull to receiue and teaching to worship God contrarie to law 3. By changing the truth little or much or adding vnto it Thus the false witnesses against Christ added to his speach I will and made with hands and so peruerted his whole meaning 4. By speaking that which we know to be truth but on no good ground no good manner and to no good end As in speaking of mens euills beeing not called either by the Magistrate or by Christian dutie of charitable admonition of the partie himselfe or others or not in loue and pittie nor sorrow but rather as reioysing in the falls or to no other end but to fill vp our owne mouth with prattle in traducing disgracing and bringing into contempt the person of our neighbour Thirdly this sinne of false accusing may be committed as well in silence as in speach As 1. by concealing wholly 2. by diminishing which is a concealement in part 3. by denying 4. by deprauing truths which may concerne the good of our neighbour especially when his name is called into question or his estate 5. when in our minds we accuse and iudge that done in vaine glorie which is done in simplicitie or in hypocrisie or for commodity or other sinister respects thus are not only the most Christian practises but the whole profession of religion at this day traduced and disgraced Fourthly we may commit this sinne aswell by others as our selues and that either in beeing agents or patients in it The former by suborning false accusers and witnesses as the Iewes did against Christ in the matter of his death and resurrection as also against Steuen his first Martyr The latter by receiuing false accusation for as if there were no receiuers there would be no theeues so would there be no informers and our commandement is to driue away with an angrie countenance the slandring tongue as the North wind driueth away the raine Now all these sinnes with all other of this kind must be auoided of euery man and woman who would not be of that generation of monsters which the wise man speaketh of who in stead of tongues haue swords in their mouthes And let euery Christian consider that expresse charge of God Leuit. 19.16 Thou shalt not walke about with tales among thy people and 2. that whispering and backbiting are reckned vp among the sinnes of those that are giuen vp to a reprobate sence Rom. 1.29 But especially is this precept directed to women because of the inclination of their sex aboue men hereunto for the holy Ghost well knowing our constitutions most aptly armeth vs there where we lie most open and naked hence women are forbidden to goe from house to house as pratlers and busie bodies and they must not speake things vncomely Yea to olde women 1. because their age increaseth the disease by affoarding them more familiar accesse vnto places where may be occasion of much speach and giuing them more libertie and boldnesse and place of speach when it becommeth the yonger women to be silent 2. Their example much hurteth the younger women whom by their vaine iangling and busie babling they corrupt or poison and occasionally robbe and bereaue them of their vaile of modestie shamefastnes and silence 3. It is a great disgrace for their age especially if they professe religion that they who should be matrons and patterns of peaceablenes and amiable carriage should become firebrands incendiaries of families and societies yea the Deuills gunpowder fire too to blow vp a whole world of wickednes The rules to auoid this sinne are 1. Looke to thine owne calling and the necessarie duties of it that so following thine owne plow thou maist haue no leysure to entermeddle in other mens affaires busie-bodies and pratlers are ioyned by the Apostle 2. Beware of enuie which is still hatching and inuenting euill the saying is true malice neuer spake well but is suspitious and deprauing the best persons and practises and is one of the greatest enemies of truth in which Gods image cheifely consisteth 3. Learne to esteeme the good name of thy brother the next thing to his life considering the truth of that homely speach that he that wanteth a good name is halfe hanged and there is great reason that those who would haue their names tendred by others should tender the good names of others doing as they would be done vnto which is the golden rule of all equitie 4. In receiuing reports excuse parties absent as farre as well we can as also facts done so farre as they may be well interpreted where we cannot so do to aduise the reporter to looke well vnto and consider himselfe Not giuen to much wine The Greeke word signifieth such as are become seruants and vassalls to any thing that looke as a seruant is not his owne but his masters at whose command he must come and go whose worke he must performe and cannot chuse his owne businesse and whose hardest tasks he must vndertake euen so the Apostle implyeth that men and women there are who are not their owne but wines that is seruants to wine and strong drinke at the command at the call of it and haue it not in their power to vse as a seruant but themselues are subdued vnder it And what is here spoken of wine may be fitly by Synechdoche referred to all daintines in meats and drinks c. as all inordinate desires of this kind are comprehended in that one phrase to giue the heart to wine Now the sinne is disgracefull in euery man for the commandement is generall Be not drunke with wine
ΑÏχην απαντων και τελοσ ποιει θεον A COMMENTARIE VPON THE EPISTLE of S. PAUL written to TITVS Preached in Cambridge by THOMAS TAYLOR and now published for the further vse of the Church of God With three short Tables in the end for the easier finding of 1. Doctrines 2. Obseruations 3. Questions contained in the same Eph. 4.7 Vnto euery one of vs is gi 〈…〉 â—â—cording to tâ—â— measure of the gift of Christ. Printed for L. GREENE 1612. TO THE RIGHT HONOVRABLE ROBERT LORD RICH Baron of Leez Grace and peace from the Father Prince and Spirit of peace Amen RIght Honourable worthy is that saying of Salomon Cant. 2.2 Like as the lillie among the thornes so is my loue among the daughters By the lillie is meant the Church and the true members of it so called 1. Because they are planted by the good husbandman in the feild of the Church watred with the dewes of heauen hedged and preserued by his continuall care 2. They are beautifull for Salomon in all his royaltie is not clothed like one of the lillies of this feild who are couered with the roabe of Christs righteousnesse who is the true Salomon 3. They are fragrant for their smell The smell of their garments that is the graces of God which decke and adorne their soules as a costly and comely garment doth the bodie are like the smell of Lebanon which in the spring by reason of the Cedars and other sweet trees gaue a most sweet sent euen so these graces in Gods children smell sweete that is are in much acceptation and delightfull to God and good men By thornes are meant wicked men hypocrites heretikes tyrants open and flagitious sinners scandalous in doctrine and life so called 1. because although the earth be a naturall mother to them as a stepmother to the lillies yet Satan the malicious man busieth himselfe in the incessant sowing and setting of them 2. They would for euer choake and keepe vnder the lillie if the hand of God were not euer with it to preserue it 3. They are dangerous to meddle withall except a man be well fenced hardly can a man carrie coales in his skirt and not be scorcht and as hardly runne into wicked companie and not be hurt So is my loue the faithfull spouse of Christ is his loue So called because 1. he maketh her louely 2. accounteth her so 3. worketh a reciprocall loue in her heart towards him 4. desireth mutuall coniunction with her and effecteth it 5. his loue beeing liberall he giueth her himselfe and with himselfe all things which pertaine to life and godlinesse euen grace here and glorie hereafter Among the daughters not virgins as Cap. 1.2 who make vp this loue of Christ but all other assemblies in the world which professe themselues daughters by challenging the Catholike Church for their mother and yet indeed cleaue vnto it but in outward profession onley From this place I gather two conclusions First what is the estate of the Church in respect of it selfe it beeing as a lillie among thornes Secondly what it is in respect of God so is his loue among the daughters The former sheweth that the condition of the purest Church vpon earth is to be beset with dangerous and noysome thornes hurtfull and gracelesse men who prick and annoie the lillies in their goods names liberties and liues For when there were but two persons borne in the world one was a lillie and the other a thorne which trod downe the lillie Cain drew his brother into the feild and slue him Afterwards when one would haue thought that all the thornes had bin destroied by the flood brought vpon the world to this purpose yet was there a Cham left of whome quickely sprowted that cursed race of the Cananites who were euer pricks in the sides and thornes in the eyes of Gods people It is no newe thing for Iacob to be ouertopped by an Esau nor for Ioseph to be pricked and molested both at home and abroad neither his fathers house nor his fathers eye can safegard him Nay the fairest lillie that euer saw the sunne was most beset with thornes that euer was all his innocencie wisedome meeknesse puritie and loue could not keepe them off him but they pricked him to the heart and wounded him to the death euen the shamefull and ignominious death of the crosse How was this lillie beset with thornes in Egypt in the wildernesse in Babylon in Iudea when Christ sent his Disciples out as sheepe among wolues how in the tenne persecutions how at this day and so shall it be till the great day in which all the thornes shall be cast into the fire And no wonder thornes do but their nature which are good for nothing but to pricke and to burne It standeth therefore the lillies in hand to be so much the more carefull to fence themselues against their molestation And this shall they doe by obseruing these fowre rules 1. Because the thornes hinder the rooting of the lillies these must double their diligence in the rooting of themselues in the grounds of true religion for this yeeldeth hope of rising stablishing and continuance in the faith 2. Because thornes seeke to keepe the sunne from the lillies and hinder the comfortable heat and light of the word from them these must so much the more carefully frequent the places where the light of wholesome pure and comfortable doctrine doth more brightly displaie it selfe 3. Because thornes seeke to pricke the lillies in their names and profession these must more circumspectly fence themselues with innocencie and godly conuersation and in nothing in no part lie open vnto them 4. Because the lillie is a weake plant to defend it selfe from the stiffnesse of the thorne it must fortifie it selfe partly with comfort in the presence care and loue of God the husbandman who is euer in his feild and partly with the prayer of faith that he would be pleased still to looke vnto it to raise vp Pastors and teachers according to his owne heart to water cherish and preserue it especially in these last daies wherein the feild is ouergrowne with scandalls Apostacies trials and reproches wherewith the lillies are daily scratched torne and in great ieopardie The second conclusion is that the Lord maketh a pretious account of euerie faithfull soule and preferreth it aboue the wicked so farre as a lillie is for the beautie sweetnes of it to be esteemed aboue all the thornes with which it can be beset And indeed beleeuers are the most precious of men the most noble persons of the earth descended of the blood of Christ neere vnto God and next attendants to the king of glorie advanced aboue all the rest by the speciall grace of free election of iustification of sanctification and adoption And who can denie seeing these are Gods peculiar an hallowed thing a chosen people the Lords first fruits his remnant called out of all nations and kinreds the sonnes and daughters of God
thee to life the vaile is still on thy heart and thou wilt not suffer it to be remooued that the glorious light of Iesus Christ should shine vpon thy soule But marke thy fearefull estate all this while For whosoeuer thou art that perceiuest not the mightie power of the word in thy chaunge and conuersion be thou sure it is mightie in working thy ouerthrow and confusion For God neuer speaketh but to saluation or perdition the words of his mouth returne not in vaine they are the sauour of life or of death they binde or they loose they be the sentence either of absolution or of condemnation oh then thou that louest thy soule deceiue not thy selfe for if the Gospel be hid now beeing a word so fit to teach thee and thou hauing bin so long taught and yet remainest vntaught still vnchanged still inwardly vnreformed still outwardly it cannot but be a fearefull brand that thou art as yet in the state of perdition and that the God of the world hath blinded thine eyes vnto destruction And â—lâ—tter not thy selfe in a course of securitie because perhapps thou seest not thy danger for this word cannot quicken thee but thou shalt perceiue it but it slayeth men insensibly so as if thou findest not the life of grace wrought by it thou hast great cause to feare and flie thy present estate 3. The last vse is directed against the Papists who hold that the Scriptures are 1. imperfect without tradition 2. obscure and difficult For the former Bellarmines position iâ— that all necessarie doctrine concerning faith and Christian life is not contained in the Scriptures but many things of this kind that is necessarie things are to be supplyed out of the traditions either of the Apostles or of the Church And for the second he affirmeth that the Scriptures are not so plaine and easie to bee vnderstood as that they be sufficient in themselues to decide the controversies of faith without the authoritie and expositions of the Church nay rather are so obscure that euen in things necessarie to be knowne they cannot without the instruction of the Church be vnderstood no not of faithfull men Against both which blasphemous positions this one of our Apostle opposeth it selfe in that the word was euer fitted to the instruction of beleeuers and did euer sufficiently instruct them in all ages according to the age and state of the Church Nay this word beeing perfectly fitted and sufficient for the instruction of the Church when yet there were but the fiue books of Moses are they not now much more sufficient and perfect seeing the expositions of the Prophets and the writings of the Euangelists and Apostles are added Obiect But as then the Scripture was imperfect without the writings which after were added so is it now without the decrees constitutions and traditions of the Church To which I answer that the written word was neuer imperfect for when the newe Testament was added vnto the old it was made not more perfect but more cleare for euen then it was entire if not in so many words yet in the same sense and substance of doctrine Let them aâ—ke then what the Scripture speaketh of this and that as the Baptisme of children of Maries virginitie after Christs birth of purgatorie or what by the Scripture we may thinke of the vncircumcision of women of infants dying before the 8. day of the sauing of the heathen c. I answer if the things of which they inquire be either false or fabulous as that of purgatorie or not necessarie to saluation as that of Maries virginitie the question is not of them it is no impeachment vnto the Scriptures to omit them wherein we see many of the words and facts of Christ himselfe omitted but if they aske of things more necessarie if they be of absolute necessitie these are taught fully and expressely as the substance of all Christian religion But for necessarie circumstances and inferiour truth about them the Scripture often entending to prouoke our studie and diligence is not so expresse and yet is not wanting in teaching them but by proportion and analogie As in the example of baptizing of children it is by proportion and consequence taught in Scripture though not in so many syllables as seeing that circumcision was administred to children so by proportion may children 2. Christ calleth them 3. affirmeth that they belong to him and his couenant and therefore the seale belongeth vnto them 4. the Apostles baptised whole housholds wherein doubtlesse were many children Obiect But Apostolike men who writ the Scripture had no commandement to write the word or if they had they had no intention to write a perfect rule to all the world but writ occasionally either some historie as the Euangelists or epistles and letters as the Apostles according to the condition of seuerall Churches or men to whom they writ Ans. â— They spake and writ not by priuate motion but by instinct which is equiualent to a commandement 2. Although they writ occasionally yet were they so guided by Gods prouidence that whatsoeuer things the Church ought to beleeue is clearely and largely deliuered in their writings So as we may conclude this point with this sure rule That the wise prouidence of God hath so furnished the Scriptures with sufficiencie and cloathed them with perfection that whatsoeuer they can alleadge to the contrarie they are either contained in the Scriptures or they are not necessarie As for the obscuritie of Scripture We graunt not that the Scriptures be obscure but that many things in them are difficult The Rhemists vpon 2. Pet. 3.16 that all Scripture is difficult especially Pauls Epistles whereas Peter saith onely that some things in Pauls Epistles were hard to be vnderstood and not all his Epistles Againe they forget that the same Apostle Peter speaking of the Scripture saith that it is a light shining in a darke place Now when we speake with the Scriptures that some things are difficult we must take with vs these three caueats 1. That this difficultie proceedeth either from the maiestie and high excellencie of the things of God contained in them or else from the lownes and weakenesse of man whether vnregenerate or regenerate The vnregenerate person beeing in his naturall estate is endued onely with a naturall vnderstanding so as the things of God are beyond his reach and compasse they are foolishnesse to him he cannot conceiue of them The regenerate although he hath an inward light of the spirit which the other wanteth yet these things euen to him are reuealed but in part after an vnperfect manner and in vnperfect meanes vntill that perfect come so as the best man is partly ignorant of the nature of the things themselues besides his failing in the meanes as the knowledge of the tongues his studie meditation and labour herein 2. Whereas they say that this obscuritie is in things necessarie to be knowne the truth
1. To mooue such as are separated to the ministerie vnto the diligent reading of the Scriptures to redeeme that time which they haue or may otherwise spend in reading filthie lewde and wanton bookes superstitious pamphlets Machiauells blasphemies or Popish errors and heresies vnlesse it be 1. with sound and setled iudgement able to discerne right from wrong truth from falshood and 2. with this end either more to detest them in themselues or fore warne others of them and thus the wise marriner neede not leaue the sea if he can avoide the rockes But let a Timothie or Titus hold him to this booke he shall hence haue supply of wisedome to saue himselfe and others or what wouldst thou wish besides wisdome for thy calling wouldst thou be fitted to exhortation deceiue not thy selfe philosophie cannot fit thee onely the word of God worketh in all the parts and powers of the soule minde will and euerie affection by Philosophy thou maist enforme the vnderstanding although but darkely in the things of God but did that euer reformâ— or alter any mans heart reade then this booke teach this and thou shalt ransacke the affections yea and consciences of the hearers Or else wouldst thou haue a dexteritie and facultie in the quicke resoluing of doubts studie this truth be readie in it and thou shalt finde truth manifesting both it selfe and the contrarie And seeing this is the onely euerlasting veritie it will much more make the mightie to ouerthrowe whatsoeuer is contrarie vnto it Finally wouldst thou haue eloquence added to all these former abilliments without which they could not be but obscure then studie this truth of God and thou shalt feele it framing thine heart and so ministring speech yea thou shalt speake out of the fulnesse and abundance of thy heart graciously nay it will be with thee in thy measure as it was with the Apostles thou canst not choose but speake the things thou seest and knowest 2. To confute the Popish teachers who contrarily 1. teach that the Scripture beeing so hard and obscure as they say it is may be wresâ—ed abused by heretikes at their pleasure and that no man can be fitted vnto these duties especially the latter of conuiction of error fully by the euidence of Scripture it selfe except he borrowe some helpe and force elswhere namely from the expositions and voice of their Church And 2. in deciding their controversies of religion according to the former position they â—lie from the word vnto Bishops Fathers Councels Decrees and Popes But to the first we answer that although we are not to neglect much lesse despise the light and direction of godly mens expositions and iudgements nor such truthes as are receiued by the true Churches of God yet without them by considering the nature of the things themselues the conference of places the knowledge of tongues the suitable correspondence of the parts of the context we may come to attaine the true meaning of the place controuerted by that be able to convince withstand all gainsayers And to the latter their practise is contrarie vnto Christs and his Apostles as we haue shewed As also the practise of the auncient Churches since as may appeare by that memorable course of Constantine the Emperour who commanded the Fathers met together in the Nicene Councel about 362. yeares after Christ to referre the great controversie then in hand against the Arrians to the decision and determination of the Scriptures Which godly course Augustine backeth who liued not past 40. yeares after when he affirmeth that it was an auncient order of disputing to haue present the books of holy Scripture and to stand to the triall thereof If this was an auncient order of disputing in Augustines dayes surely the contrarie Popish practise is but a nouelâ—ie and we iustly presse them to antiquitie Vers. 10. For there are many disobedient and vaine talkers and deceiuers of minds cheifly they of the circumcision 11. Whose mouthes must be stopped which subvert whole houses teaching things which they ought not for filthy lucres sake The coniunction for sheweth that the words following containe a reason of the matter preceding namely why the Minister should be a man so qualified with able parts both to maintaine the truth and confute the falshood The reason is drawne from the description 1. of teachers in these two verses and 2. of hearers in the 12. The teachers are described by three arguments 1. from their indefinite number there are many not two or three who are easily set downe but many 2. By their adiuncts which are two 1. They are disobedient or refractarie such as will not submit themselues to the true doctrine and discipline of the Church 2. they are vaine talkers that is such as beeing giuen to ostentation and vanitie contemne the studie and deliuerie of sound and profitable doctrine and search out words and matters of wit and applause both of them of more sweetnesse vnto the flesh then soundnes vnto the soule and spirit 3. By their most dangerous effects and these also are two 1. Their deceiuing of minds for which vngodly practise he especially brandeth them of the circumcision that is either by metonimie the Iewes themselues circumcised or else Gentiles Iudaizing embracing Iewish opinions mixing the Law and Gospel Moses and Christ circumcision and baptisme together making indeed an hotchpotch of religion by confounding things that can neuer stand together The 2. effect of them is their subuersion of whole houses that is they poyson and infect whole houses yea and where the grounds and foundation of religion hath beene laid they ouerturne and ouerthrowe all This last effect is declared by two arguments 1. from the instrumentall cause of it and that is by their false doctrine teaching things which they ought not 2. from the finall cause of it that is couetousnesse for filthy lucres sake Now these teachers beeing so many so dangerous and hurtfull their mouthes must needes be stopped Which is a common conclusion set betweene the two verses as hauing reference vnto them both as a common remedie against all the mischeife which any way may be let in by them and therefore those that are to be admitted into the Ministerie must be of abillitie to stop their mouthes For there are many disobedient Doctr. 1. In that the first thing taxed in these false teachers by the Apostle is disobedience we learne that disobedience commonly is the ground of false doctrine For 1. it is iust with God to giue vp those to errors and delusion that receiue not the truth in the loue of it for wheresoeuer it is receiued in loue obedience cannot but be yeelded vnto it 2. The nature of sinne is euer to be excusing it selfe and is loath to be crossed although neuer so iustly but studyeth how to defend it selfe as long as it can euen by wresting the Scriptures and by taking vp one error for the maintenance of another 3. The tenour
by the name of confidence and hope to shew that one maine scope of it is to raise the heart hereunto Heb. 3.6 If we hold fast the confidence and reioysing of the hope that is the doctrine of the Gospel whereby these are dispensed and confirmed then are we the house of God Thirdly the Apostle sometime speaketh as if the whole worke of euery dispenser of the Gospel were no other or greater then to quiet the heart in this expectation and that in his owne example and the rest of the Apostles 1. Thess. 1.10 Yee know what entring we had and how we turned you from idols vnto God and to looke for his Sonne from heauen no sooner were they turned to God but they waited for his sonne and that all the gifts of Ministrie are bestowed to worke in beleeuers this expectation we haue an expresse place 1. Cor. 1.7 Ye are not destitute of any gift wayting c. And lastly it addeth to the euidence of this truth that the faithfull are hereby marked as by their propertie euen such as with good seruants expect their Masters comming Matth. 24.45 such as looke for him Heb. 9.28 such as loue his appearing 2. Tim. 4.8 such as beeing wise virgins and louing spouses prepare themselues euery needfull thing for the bridgromes comming and such as beeing strangers and pilgrims vpon the earth haue their eyes still towards their country who while they liue in earth yet trafficke and haue their conuersation in heauen from whence they looke for a Sauiour Vse 1. Here is another triall to see whether we haue receiued this grace of the Gospell in truth or in appearance only If in truth then is the tast of the loue of Christ so sweet vnto vs as that we cannot but long after our fill of him in his appearing the sonnes of the Church begotten by the Gospel cannot but waite for the adoption of sonnes the Church is sicke of loue after him whom her soule loueth the common voice of the spouse is Amen vnto the promise of Christs comming Rev. 22.21 the bride saith Come and doubleth her desire and ardencie saying Amen Amen so as they are none of Christs spouses that say not come Neuer thinke then that thy heart is right affected vntill thou find in it this desire and breathing after Christ thy life for this is a speciall note of discerning betweene the godly and the wicked the one hath the spirit which saith come the other shake at the mention of this comming the one longeth till these shadowes flie away and that day breake on them the other can no more desire his comming then the guiltie fellon can the comming and presence of the iudge But that no man may be deceiued in this triall examination must be more particularly made whether this wayting be such as the Scripture prescribeth lest by mistaking it men faile of that comfort they leane vnto in their most need Be sure then that thy wayting be sound and true 1. in the ground of it 2. in the qualities 3. in the sound fruits and effects of it The ground of this expectation must be the free promise of God for all our future welfare applied by faith vnto our owne hearts the which promise of God being most certaine and our faith also as certenly laying hold thereon giueth such a certaintie to our hope as the Scripture boldly speaketh it can neuer make vs ashamed yea and ascribeth a full assurance vnto it Heb. 6.11 and calleth it the sure and stedfast aucre of the soule vers 19. This ground distinguisheth our Christian hope from those iogling perswasions of the Papists which they call hope for aske them concerning their hope what it is they tell vs that it is a perswasion arising partly from the grace of God and partly from our owne preceding merits But vrge them and say mee thinke there should be no great comfort nor setlednesse to leane vpon a vertue founded vpon merit they will tell you that indeede no man can be sure of his saluation for that were too much presumption but doe well and hope well hope well and haue well But against them we affirme that Christian hope buildeth certaintie vpon speciall faith neither of which they can abide to heare of without speciall reuelation and that by this reason Looke what was the ground of Abrahams hope the same must be the ground of the hope of all beleeuers but the free promise of God applied by faith in speciall was the ground of Abrahams hope and wayting Rom. 4.20.21 Hee doubted not but was strengthened in faith beeing fully assured that he which had promised was able to doe it There is no difficultie here but that Abraham had a speciall word for speciall faith to be grounded which say they we want But I answer that in the Scripture we haue in substance a particular word in that God who hath giuen the promise hath also giuen a commandement to euery beleeuer to apply it in speciall to himselfe 1. Ioh. 3.23 and this is equiualent to a particular word Obiect But it is presumption to hope without merits Ans. It is indeed presumption to hope for them they beeing so farre inferiour to the thing hoped for Againe it is faith and not presumption to hope for saluation in and for the merits of Christ though not for our own So much of the ground the qualities follow Secondly the qualities whereby the soundnesse of this Christian expectation is discerned are fowre 1. It must climbe aboue all humane sence and reason for it is no wayting with carnall eyes but with the eies of faith which the Apostle defineth to be the existence of things not seene and sight extinguisheth hope which is of future good things nay more it must hope often the cleane contrarie to that which it seeth as Abraham was said to hope aboue hope when he saw nothing in himselfe in Sarah in the whole course of nature but things which would haue dashed his hopes euen so here while within our selues we can behold little besides our sinnes and infirmities while without our selues we haue Esau hating vs in his heart and Ismael persecuting vs with the tongue while in this life we are compassed with miseries in the ende of this life with death after this life with the graue and corruption of it all which seeme to ecclipse our hopes and cut them short yet now is the time that our hope must be working and looking at things within the vaile that as a strong staffe it may vphold vs in a godly course 2. The second sound qualitie of this hopefull expectation is that it must be patient for what we hope we expect with patience Rom. 8.25 and so necessarie is patience vnto hope that the Apostle calleth this waiting by the name of patience it selfe 2. Thess. 3.5 The Lord guide your hearts to the wayting for of Christ that is to endure in waiting for Christ.
vrge the multitude of reasons which to this purpose offer theÌ„selues I will onely name those two which are couched in the verse 1. Because that we professe that we were such in times past but now are begotten vnto God which were it not a forceable reason the Apostle would not so often beat vpon it as Col. 3.8 But now put away all these things wrath anger maliciousnes cursed speaking wherein yee walked once when ye liued in them and if we would prooue our selues a newe lumpe we must purge out the old sowering and swelling leauen of malitiousnesse 1. Cor. 5.8 So the Apostle Iames 1.18 of his owne good will he begate vs wherefore lay away all filthinesse and superfluitie of maliciousnesse and Pet. 1.2.2 laying aside all guile envie malitiousnesse as newe borne babes desire c. If euer thou wouldst haue euidence of thy conuersion thou must put on as the elect of God these bowels of mercie to Gods people and loue to Gods image in whomsoeuer for how else wouldst thou be knowne to be a disciple 2. These hatefull sinnes make vs iustly odious 1. to God Prou. 14.32 The wicked is cast away for his malice both roote and fruit 2. to man in that they wage battell against Christian loue which is the preseruatiue of all societie Thus haue we been somewhat large in discouering the nakednesse of our corrupt nature by which not onely our cheife but all our holds are taken and we turned naked into the curse of God Now how fewe returne backe to the pit whence they are digged how fewe acknowledge and bewaile this mother sinne which is the roote of all sinnes and layeth vs open to all inundations both of sinne and the curses due thereunto for so the Lord mentioneth it as the cause of the fâ—ood because hence sprung all those actuall sinnes which were the next causes of it I knowe not how those Popish positions haue preuailed in the practise of most men who are yet of an other iudgement who call this naturall corruption lesse then all sinnes yea then any veniall sinne yea indeed not properly sinne but a propensitie to it as tinder not as fire not deseruing death of it selfe yea too many Christians liue as though it were not in them at all as though they had drunke that Popish dregge that originall sinne is not in the regenerate any sinne at all But mistake not our Apostle he saith not we were thus or thus as though any were quite escaped from this corrupt condition but it is a most fearefull sinne pressing down and hanging fast on the best subiecting them in it selfe to the wrath of God still vrging them to bring them backe if it were possible into deepe condemnation such a corruption as is contrarie to all the commandements bred in the bone lurking close in the soule hardly seene hardly resisted neuer abolished in the best while they carrie this house of clay This is the cause why so few perceiue this estate of theirs that so few see the necessitie of beeing renewed in the spirit of their minds and that so few seeke in true humilitie to be shrowded vnder the righteousnesse of the Lord Iesus But if euer thou wouldst be raised labour to see and bewayle the poyson of thy nature the more thou seest it the lesse it is and the more thou art sanctified the more weakenes thou findest yea little else but death and darkenes in thy soule There is as great difference betweene two sorts of men as betweene fire and water The former haue alwaies found a good disposition in themselues they haue grace at will they neuer doubted of Gods loue they haue euer loued and serued God without let yet these pitifull deluded creatures liue no otherwise then the very Stoiks who followed nature for their guid and neuer find fault with their estate Another sort of men such as Saint Paul can cry out of themselues as miserable men ouermatched with a bodie of sinne and death they pray for a free spirit and then when first the Lord hath enlarged them and loosed their bolts they can promise to runne the way of his commandements These would doe good but they cannot they would not doe euill but they do it which of these two now are more Puritanes Againe in their falls and slippes they differ no lesse The former if he sinne he layeth it vpon something without himselfe as the sight of some obiect and beholding of some Bathsebah some Achans wedge or his inward sences call to his minde some iniurie vanitie or some such occasion or other which had he escaped all had bin well thus he will lay his sinne any where but on himselfe The other know and acknowledge that they are led away by their owne concupiscence and that their sences obiects and occasions are but seruants to their corruption Dauid beeing checked for one sinne goeth to this roote Psal. 51.5 and such as he vpon euery occasion can set vpon this sinne as the most dangerous enemie of their saluation If they find ignorance in themselues they presently haue recourse to this darknesse of mind which naturally hath depriued it selfe of the knowledge of God If they come short of doing any good as they would or doe it not so well they can blame this inbred euill which is present with them when they finde themselues heauie to that which the vnderstanding rightly conceiueth they can grone vnder the rebellion of their will which is renewed but in part only when they goe halting and fall downe sometimes in their course here they can espie their owne counsells casting them downe when they see a conquest to will and effect that which is good they can returne the honour to the author and glorie in him who hath wrought both the will and the deed yet so as they forget not the combate and molestation of this their familiar foe who continually eateth drinketh and sleepeth in his bosome watching Dalilah-like to deliuer him to his destruction Lastly let euery one learne timely to take in hand this crooked nature before he be accustomed to euill for else as hardly as a blackmoore changeth his skin shalt thou become changed when wicked nature and worse custome haue both barred thy repentance and bound thy sinnes faster vpon thee And because much of this folly is bound vp in the hearts of children and seruants let masters and fathers seeke seasonably to driue it out fathers especially because they helped their children into it must by Christian instruction godly example and the rodde of correction labour to helpe them out and thus do their best to make their children a part of a mends Zuinglius calleth this corruption the disease of nature And herein it fitly resembleth the diseases of the bodie the which the longer they continue the more incurable they are and if they be let go too long they bring certaine death and therefore let parents and masters many of whom are
workes of the Deuill least in the ende too late we lament the losse of the truth Doctr. 2. In Titus his example euery Minister is bound not only to teach profitable things but to resist the contrarie He that would be faithfull in the house of the Lord must behaue himselfe in building these spirituall walls as Nehemiah did in building the materiall wall of Ierusalem He must be readie with his toole in one hand and his weapon in the other both to build and defend his building He must be so farre from vaine teaching in himselfe as he must not suffer it in another if it lie in his power to hinder it The doctrine beeing so plaine as it is to be read out of the words of the text we will spend no labour in the proofe but reserue it to the vse which is 1. To reprehend sundrie sorts of teachers 1. Such as wearie themselues and hearers with knotty questions which are as parables to the people wherein while men exercise their wits to get a name of profunditie they do no little hurt for they fill the heads and hearts of their hearers with intricate doubts often leading them into such labyrinths as they cannot wind them out of and then the deuil hath matter to worke vpon for either he taketh vp their minds with such needlesse questions which hinder matters leading to true pietie or else maketh them wauer in the truth or bringeth them on to open profannesse when they see that euery truth may be called into question and probably oppugned and so they care for no truth as hauing none to insist in Preaching is not a tying of knots to vntie them againe nor a schoole probleme but a building vp of men in the obedience of saith and repentance 2. Such as tyre themselues with curious questions to which corrupt nature is verie prone in vnsanctified teachers and hearers and these as vnprofitable and vaine as the former teachers would find out the equalitie and inequalitie of glorie in heauen would haue vs know whether we shall know one another in the life to come would instruct vs in the yeare and time of Christs comming to iudgement would find vs out the cause why God reiecteth Saul the King and electeth Saul the persecutor But here it were good to remember the woman of Samaria her answer to Christ The well is deepe and I haue no vessell to draw with Hearers likewise would faine know where Moses his bodie was buried how and whither Elias was carried what God did before the world was made they will no longer stand in the outward court but presumptuously with Pompey thrust into the sanctum sanctorum to prie into Gods secret place yea although it be sequstered from the rest and vailed couered and shadowed with the wings of the Cherubins But let such beware they buy not their presumption as deare as he did his there is danger in climbing and our lesson giuen vs is not to be ouerwise but wise to sobrietie It is a fearefull taking of Gods name in vaine to take his word to make a ground of our owne deuise in things not reuealed It is an high presumption to seeke to discouer that which God hath not vttered whose glorie it is to keepe somethings secret to himselfe In a word it is a point of extreame folly wheras the Lord hath deliuered such high things in the Scriptures to exercise our vnderstandings that as the ancient speake were we elephants we might swimme there that we should leaue these and wast out our time in things not reuealed True it is that knowledge is profitable is sweet and profound But what then although it be profitable to warme a mans hands by the fire it is no wisdome to thrust ones hands into the fire to vse the beames of the sunne is profitable to perfect the sight but vnlesse we were eagles to gaze vpon the body of the sunne is to destroy it So likewise hony is sweet but we must so much the more beware we eate not too much And there is a knowledge too high for Dauid himselfe an humble ignorance is an high learning where God would not haue vs to know Now the better to restraine our selues herein 1. Labour to see the corrupt disposition of the best in this point the deere children of God haue had their idle and curious questions Daniel a man greatly beloued would be enquiring concerning the ende The disciples bewrayed their weakenesse both before and after Christs death Ioh. 8.1 Master who sinned this man or his Parents whereas Christ wisheth them to looke at Gods scope in all his actions which is his owne glorie so after his resurrection Lord wilâ— thou now restore the kingdome to Israel and Peter of Iohn Master what shall this man doe Secondly acknowledging it a fruit of pride let vs compose our hearts to humilitie as Dauid Lord I am not high minded I walke not in things too high for me but as a weigned child it is a spice of pride of heart to seeme to knowe more then others 3. Consider the vnprofitablenesse of such knowledge it puffeth vp it edifieth not one compareth such curious questions to Creuises which haue more picking then meat 4. The danger of it for hereby men grow to scorne the simplicitie of the gospel and so forfeit their saluation This mother and daughter we reade of in Libanius Iulians schoolemaster who meeting with a Christian asked him in skorne this question I pray thee seeing thou holdest on the carpenters sonne tell me how he is now occupied what is he doing The Chrstian answered him he is on his trade making a coffin for thy Master and scholer Iulian who shal haue a cast of his office ere long as a little after Iulian was slaine in battaell carried to Antioch in a coffin and there buried Note the fearefull ende of curiositie in Gods matters A third sort of teachers offend in wringing allegories so farre as in stead of milke blood commeth and in studying for quaint tearmes as fit for their message as Sauls armour for Dauid wheras the wisedome of a man of God is to speakâ— things agreeable to the analogie of faith and in the stile of the holy Ghost vnlesse any man thinke he can speake in a better which were to take vpon him to teach the Lord to speake or defend that the Scriptures want light to expresse themselues And indeede such teaching is in it selfe like some stuffes starcht and stretcht and set out with a faire glose but come to the wearing or wetting it shrinkes and shriules like cobwebs and in the hearers effecteth an admiration of the man but no sence of the matter aske common people what learned you at the Sermon oh he is a proper man and a good scholler and this is all that the most haue learned a iust hire of such vaine and vnprofitable things the worke is consumed before it come to the fire Vse 2. People must not desire
such doctrine as Ministers may not teach Nature desireth to change pasture often and the eare so farre as vncircumcised is Athenian itching after nouelties children would be in newe lessons before the old be halfe learned so Christians cannot away to dwell in that pure doctrine which would lead them in true godlinesse whereby often by the iudgement of God they forfeit their faithfull Pastors and in Gods wrath haue hirelings set ouer them that feede them with wind they desire fine words and profound matter and are wearie of plaine doctrines and they haue a pickt language and vaine speculations they aske and haue But no sooner is Manna loathed but quailes are rained but with vengeance it is flesh but a meat that rotteth in the mouth euen betweene the teeth Vse 3. In priuate conferences man with man auoid these vaine questions that all our priuate cōmunication may tend to edification fathers must teach their children with Abraham in Gods wayes children must depend vpon their fathers and aske them of such things see Psal. 44.1 Mothers must teach their young children the Scriptures as Eunicha did Timothie Masters of familyes should make their families petty schooles and nurseries of diuinitie we reade how Apollos a great man proceeded a doctor in Aquilaes house our priuate houses should be Churches or Chappels therefore such idle and vaine questions should find neither time nor place in these our priuate Churches Vers. 10. Reiect him that is an heretike after once or twise admonition 11. Knowing that he that is such is peruerted and sinneth beeing damned of his owne selfe The fittest dependance of these words with the former I conceiue to be this Paul hauing exhorted Titus both to teach the truth according to godlinesse as also to resist all such foolish and vaine doctrine as might do hurt in the Church of God Titus might obiect This indeede is my dutie wherein I entend to exercise my selfe with diligence but when I haue laboured and done all I can many there are who will not yeeld to the truth nor submit themselues to this ordinance of God how am I to carrie my selfe toward such Ans. The Apostle carefull to preuent all such things as he foresaw might be hurtfull to the Church giueth direction in these two verses how to proceede in this businesse also The former giuing direction and laying downe the dutie and the latter enforcing the same by moment of reason In the former are three things to be considered 1. the persons against whom Titus is to deale here called heretikes 2. The direction how he is to behaue himselfe towards them reiect them 3. The orderly manner of proceeding after once or twise admonition The latter verse containeth the reason of this seueritie because such persons are incurable and incorrigible which is prooued by two arguments 1. such a one is subuerted that is turned or cast off the foundation 2. he sinneth against his owne conscience beeing damned of his owne selfe that is he wittingly and willingly spurneth against that truth of which his conscience is by the former admonition convinced For the first who is an Heretike Answ. He that professing Christ yet inuenteth or maintaineth any errour against the foundation of religion and that with obstinacie For the opening of which description three things are to be noted First that an heretike must professe Christ. For Iewes Turkes or Pagans cannot properly be Heretikes although they fight against Christ and all religion in all the foundations of it These are more properly called Heathens Infidells and Atheists without God in the world But the person whom Titus hath here to deale withall is one within the Church and cast off from a foundation vpon which he seemed to stand Secondly he must maintaine an error in doctrine for if men erre in practise they are rather hypocrites and profane wretches and this error must be fundamentall that is ouerturning some ground or article of our faith for it will not make a man an heretike not to beleeue the fables of Saint Francis although Pope Benedict 4. so determine Nay if a man should hold something wherein the Scriptures are his aduersarie as that an oath is not to be taken and warre is not to be made by Christians such a one were in a grosse error but not presently sunke into heresie But if any man shall maintaine iustification by works a daily sacrifice for satisfaction for sinne or any other righteousnesse or worke to stand before God in besides Christ the defence of this will easily prooue heresie And hereby the Popish doctrine is clearely prooued hereticall Thirdly this error must be willfully and obstinatly mainteined for he must reiect admonition and striue after conuiction and this properly maketh an heretike For euery one that holdeth an hereticall opinion is not an heretike a man may by simplicitie leuitie or rashnes or gentlenes of nature be drawne into such an opinion but if admonished of his error he contend not but is readie to yeeld vp himselfe to the perswasion of truth he is no heretike For these three things make vp an heretike 1. error 2. conuiction 3. obstinacie or weddednes to his opinion Hence first note by the way what an heauie thing we charge him with whom we brand with the title of an heretike for we charge him to be one who resteth not in the wholsome word but maintaineth such an error as hath turned him off his foundation one that contemneth the iudgement of the Church despiseth wholsome admonitions continueth in his damnable opinion against the light of his minde against the check and accusation of his conscience and beeing condemned of himselfe heapeth vp sinne vpon sinne All which censure if we shall hastily passe we shall hardly auoid rash iudgement for if euery error in diuinitie presently made an heretike the Apostles themselues had beene no other then heretiks who at first were so erronious and ignorant in many things of the greatest moment in religion What a false witnesse then hath that Apostate Church of Rome passed against ours and all the reformed Churches whose teachers in all their sermons and writings stile vs by no other name then heretikes whereas they cannot shew wherein they haue conuinced vs to haue departed from the Catholike and Apostolike faith and much lesse that we haue with pertinacie and against our owne consciences maintained any falsehood Indeed if our rule be their Canon law which iudgeth him an heretike who speaketh against the Romish Church or obeyeth not whatsoeuer the Pope decreeth we cannot auoid that name Or if we should teach as they doe and that after conuiction that the Saints in heauen are mediators by their merit and prayer that prayer is to be made to Saints and dead men that we can be iustified by the merit of our workes by fasting prayer pilgrimage or any such obseruance that concupisence is no sinne in the regenerate that a man can perfectly fulfill the law that Saint Dominike