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
stedfastnesse And this promise is described 1. from the stabilitie of it in that the author of it is God who cannot lie 2. from the antiquitie of it gathered from the circumstance of time before the world began both which considerations most effectually commend this promise of God and also confirme this our hope which leaneth vpon it Quest. What kind of promise is this heâ—â— mentioned Ans. The word signifieth such a promise as is meerely free and most absolute as the learned haue obserued and is opposed vnto all legall promises which are not free but conditionall and made good to the keeper for the keeping of the law for the man that doth the law shall liue by the lawe but euangelicall promises whereof this is the principall are no such compacts or bargaines but free without all antecedent inducement and all condition of doing any thing on our parts As for the condition of faith which some may here alleadge the answer is we receiue nothing for our faith nor the worthines or worke of it but by it as a hand or meanes we receiue the free promise of eternall life Quest. But how could God promise before the world began that is from euerlasting seeing there was none then to promise vnto Answ. By an vsuall figure of speach the thing decreed is put for the decree it selfe and the true sense is this God promised that is decreed to promise before the world began and in due time hath made that promise manifest in the word preached as in the next words The like phrases we finde 2. Tim. 1.9 He hath called vs with an holy calling before the world was Eph. 1.4 we were choosen before the foundation of the world that is God decreed then to choose vs. Neither will this speach seeme strange to him that considereth 1. that with God all times are present none former or latter to him 2. that hereby the Scriptures would note the certaintie and assurance of such a maine promise of such vse and expectation Out of which words we note three lessons 1. That life eternall is ours by free promise 2. That God cannot lie and therefore the promise is infallible 3. The admirable care and loue of God to man tendring his eternall good before he or the world was Doctr. 1. That eternall life is by promise appeareth by that vsuall metonimie in the Scriptures whereby it carrieth the name of the promise it selfe although indeede it be the thing promised Heb. 6.12 be followers of them who through faith and patience attaine the promise that is life promised This truth was liuely typified both in the sonnes of Abraham as also liuely shadowed in that earthly Canaan The sonnes of Abraham were Isaac and Ismael two sonnes but one heire and he the sonne of promise by which title alone he held his prerogatiue whereas Ismael was the first borne Hence was it vsuall with the Apostles to oppose the sonnes according to the flesh to the sonnes of promise And as it was then so now is there a seede of promise euen all faithfull men and women who are raised out of faithfull promises faithfully apprehended called elsewhere not sonnes onely but heires of promise that is not onely such as to whom the promises belong but such as claime their inheritance onely by adoption and promise and not otherwise In like manner the earthly Canaan was called the land of promise not onely because it was long before promised to Abraham and his posteritie many of whom for many generations onely so enioyed it but also because those that were brought to the possession of that good land had it not for their owne worthinesse they were charged to beware of such thoughts for God gaue them this power by stablishing his couenant with them figuring vnto vs no other thing but that this blessed rest prepared for the people of God the truth of that shadow is held in no other tenure but by vertue of the promise neither here nor hereafter adde hereunto that whatsoeuer grace the Lord powreth into the hearts of the elect they all beeing not onely steppes and degrees but pawnes also and pledges of eternall life looke out vnto the promise faith apprehendeth it hope expecteth it loue thankfully entertaineth it yea and all the rest are quickned and strengthened by it Nay in this regard the holy spirit of God from whom these streames of grace doe flowe is called the spirit of promise not onely in that he was promised to beleeuers as Ioel. 2. I will powre out my spirit but also because he sealeth vp vnto their hearts the certentie of this maine promise touching their saluation Obiect But life eternall is called a debt Ans. It is so of his promise not of our desert Herodias craued Iohn Baptists head as her due but not because by dauncing she had deserued it but because of the Kings promise And that these promises are free may appeare in the first and maine giuen to Adam when he was farre from deseruing it in whom was nothing to mooue to the Lord but to the cleane contrarie Vse 1. Whosoeuer pretend any other title to the inheritance besides the promise of God are of the bondwoman and Ismaelites descending of Agar The Apostle sheweth how we receiue the promise of the spirit that is freedome from the law sinne death hell and damnation namely through faith here is no merit but faith taking â—old Which condemneth that arrogant doctrine of the Church of Rome who will haue life eternall repaied to the merit of workes for their condignitie which is all one with the renouncing of the promise of mercie and to flie for releefe vnto the iustice of God Whereas the whole new Testament draweth vs from that legal righteousnesse and suffereth vs not to behold our best workes but God the promiser and Christ the mediator and our birth which brings our inheritance and our selues in the gifts of righteousnesse and remission of sinnes onely receiuers and in the matter of our iustification before God meere patients and no agents at all Vse 2. The strength of our hope standeth not vpon merits but vpon this same promise which confuteth another Popish error that to hope without merit is presumption but Abraham had another prop for his hope it was not merit that made him hope aboue hope but because he knew who had spoken he doubted not the promise through vnbeleefe Obiect 1. Ioh. 3.19 If we loue indeed and in truth we know that we are of the truth And therefore hope of saluation is to be fetched from the workes of loue Ans. The scope of the Apostle is to teach that true faith cannot stand without a good conscience not that the perswasion of it either onely thence ariseth or thereupon only dependeth or cannot be without works but that then we haue more full perswasion of our coniunction with God and soundnes in faith when together with the inward
in speach and gesture before his master and behind his backe but especially in the free obedience of all his lawfull yea and vnequall commandements so as they be not vnlawfull Coloss. 3.22 seruants obey your masters in all things that is in all lawfull and bodily things And the same Apostle mentioneth both in the Ephesians and Colossians bodily masters to shew that so farre as the soule is not hurt nor the conscience wounded the rule of the seruants obedience is not his owne but his masters will be it irkesome difficult wearisome Luk. 17.7 the wearie and toyled seruant may not come out of the field to ease and refresh himselfe at his pleasure but waite still vpon the hand of his master and sit downe and eate at his masters appointment and not before as that parable teacheth 3. In patient induring without resistance rebukes and corrections although bitter yea and vniust 1. Pet. 2.18.19 seruants be subiect to your masters not onely the good and courteous but to the froward and bitter for it is praiseworthy in conscience towards God to suffer greefe wrongfully When Agar was roughly dealt withall by Sarah she runne away and would not endure her but the Lord by his Angel controlleth this course and giueth her better counsell returne home to thy mistres and humble thy selfe vnder her hand or suffer thy selfe to be afflicted by her Quest. But may not a seruant auoid the rigour and extremitie of the vniust anger of his master Ans. It may be lawfull without despising of the masters authoritie to giue way for the present vnto his furie and if conueniently it may be to withdraw himselfe â—ill the rage be past and the storme blowne ouer as Dauid conueied himselfe from Saul and the Egyptian that directed Dauid to the Amalekites made him to sweare by God that he would not deliuer him to his master from whom he had fled neither did Dauid sinne in taking that oath because of that law Deut. 23.15 If a seruant had fled from his masters rage especially if an Heathen who cared but a little for their seruants liues he must not forthwith be deliuered to his master but humanitie must be exercised towards him they must adde no affliction vnto him but kindly intreate him till mediation may be made and his Master appeased with him Hence we note that religion and the doctrine of the Gospel freeth no man from any dutie but rather fasteneth it vpon him the Apostle saith not that seruants beeing now brought to the faith are no longer to be commanded by their masters but by Christ but writeth to them not as free but as seruants still and inforceth their subiection euen to vnbeleeuing masters and elsewhere writing vnto masters he forbiddeth them not to exercise rule and dominion ouer their seruants but only teacheth them after what manner to weld their authoritie And indeed this is a point which occasioned much trouble in the Apostles daies both vnto masters and seruants for they hearing of a libertie purchased by Christ to beleeuers in him they presently begunne to cast vp all and would not serue any longer especially vnbeleeuing masters but would be at their owne hands against which conceit the Apostles Paul Peter Iohn much laboured still recalling seruants to their former subiection and obedience Let not now any obiect that this seruile condition is against the law of nature is a fruite of sinne is against the law of Christ who hath purchased such libertie as now in him all are one is against the Apostles rule be not any longer the seruants of men which things surely the seruants of those times and some since haue taken hold of For 1. euery subiection is not against the law of pure nature who can denie but that in innocencie there was a politike subiection of the wife to the husband the children to the parents and this was no fruit of sinne although the tediousnesse and painefulnes of it came in by the fall 2. Christ hath purchased a libertie for soule and bodie but we must be content with the first fruits of it here in this world and those are the spirituall libertie we haue from Satan sinne and condemnation which shall bring on that perfect freedome we expect in heauen when we shall not only be freed from the power of sinne as here but euen from all molestation of it and not only set free from the euil of seruitude as here we are by Christ buâ— euen from it selfe 3. In Christ all are one indeed but in regard 1. of the spirituall and inward man 2. of the meanes of leading men to happinesse but in respect of the outward man they abide master and seruants still Prince and people still bond and free still noble and ignoble still Paul hauing conuerted Onesimus a runnagate seruant kept him not with him at Rome because he was called nor freed him from the seruice of his master but sent him to Philemon againe who although he must in regard of the faith account him a brother yet his outward condition was to be a seruant still 4. We must be no longer the seruants of men namely in respect of the inner man and the conscience which in seruants is as free from men as in Masters no master can command that for it is onely to be commanded by God but the Apostle speaketh not of bodily seruice to men neither is there any word which belongeth to the doctrine of faith that is a maintainer of any licentious libertie nay religion teacheth them that as Christ hath set them free so also that they shall not vse that libertie as a cloake of maliciousnesse and licentiousnesse but carrie themselues the rather as becommeth the seruants of God and the freemen of Iesus Christ. Vse 1. If this be so let Masters haue a care if they would haue seruants subiect vnto them to choose such as are religious and frame to religion such as they haue chosen that knowing what it is to be subiect to their master in heauen conscience may compell them to be subiect vnto their earthly masters also Wouldest thou haue thy seruant to please thee in all things worke him to please God in all things Wouldest thou finde him faithfull vnto thee see then that he be a Ioseph who will not sinne and be vnfaithfull to the Lord. Wouldst thou haue him a profitable seruant to thee see he be an Onesimus and then howsoeuer in times past he was neuer so vnprofitable yet now will he become profitable to thee and others Many masters feele the iust smart of vndutifull vnfaithfull vnprofitable servants to the ruine often of themselues and their familyes because they haue no care of their choise nor to frame them to godlinesse and profâ—ciencie in grace whome they haue chosen 2. This meeteth with the sinne of many seruants who lift vp their hearts aboue the estate of subiection and in their hearts despise the person or place of their gouernours and
so called because they hold and detaine men so in the employments of this present world as that they haue no leisure to thinke seriously of any other and so can no more tast the sweetenesse or frame themselues to an heauenly life then the bruite beast can liue the life of an Angel These must be denied that is when temptation by Satan the world or our owne corrupt flesh will be still egging and vrging yea soliciting and prouoking with much instance to euill as thou seest others do thus and thus or else pitie thy selfe fauour thy selfe enioy this pleasure it is twilight or darkenes couereth thee here must be as instant denialls and refusalls as it was with Ioseph so must it be with euerie Christian albeit his mistris spake to him day by day yet he harkened not vnto her but kept him out of her company and when she offred violence to him he fled out from her But by whom must these be denied Answ. The doctrine of grace teacheth vs saith the Apostle euen the most godly Paul himselfe who after many yeares conuersion shall finde the law of his members rebelling against the lawe of his minde he that hath receiued most grace and most strength must be here further instructed Lastly the Apostle speaking indefinitely sheweth that all these must be denyed no vngodlines no one lust excepted For grace will not stand with the cherishing of any lust though neuer so secret neither is he taught of God that liueth and tradeth in any sinne Obiect But this is an impossible commandement and as impossible a doctrine as any the law giueth Is the Gospel become so seuere a schoolemaster as the law is Ans. The doctrine of grace teacheth not what we can doe but what we are bound to and ought to doe 2. Though corrupt nature make such commandements impossible yet by grace the yoake of Christ becommeth easie and light in so much as Paul could doe all things by his grace that strengthened him Grace can crucifie the world to a Christian and a Christian vnto the world 3. In beleeuers whome grace hath taught there is a possibilitie in the commandement three wayes 1. In regard of grace receiued the nature of which is euen then when it is foiled to preserue some resistance and denial in the heart of the things which the flesh hath vnlawfully yeelded vnto so as the godly sinne not with full consent of heart but doe often the things they would not yea euen that euill which they hate Secondly in regard of a godly mans disposition who hath with him 1. a purpose of heart to cleaue vnto God if he embrace vngodlinesse or lusts it is besides and against his purpose 2. an inclination of his will against them all Psal. 119.57 I haue determined to keepe thy words and ver 107. I haue sworne and will performe to keep thy righteous iudgements so as they are in the sinne they doe as a forced woman whose whole will is neuer gained to the act shee is in 3. an indeauour answerable to that will Pauls endeauour was to keepe a good conscience before God and all men Psal. 119.6 I shall not be confounded when I haue respect to all thy commandements Indeede the beleeuer is like a prisoner with bolts on his heeles who hauing escaped the prison cannot flie his danger as fast as he would cannot denie what he would but yet some progresse he maketh slowly he goeth forward but as fast as he can according to the measure of grace receiued 4. what he denieth not for the present he denieth not long after yea denieth himselfe for it and is neuer quiet vntill he haue met God in the wayes of repentance Thus he that is borne of God is said not to sinne both in that he commits not sinne fully the seede beeing in him as also because it is against his purpose will endeauour besides that he lyeth not in his sinne and so sinneth not vnto death Thirdly there is a possibilitie in this doctrine in regard of Gods acceptation who in his Christ accepteth of our weake indeauours of the will for the deede and the truth of desire for perfection of action and so maketh vs more then conquerours In all which points we see how these are not impossible lessons to beleeuers but no maruell if they be impossible to such as neuer endeauour in them whose libertie grace hath not yet wrought who for their purpose imagine euill for their wills rebell against God for their endeauour they set themselues on a way that is not good and in whose eyes sinne committed is but a small thing So much of the meaning now followe the doctrines Doctr. 1. Whosoeuer hath truely receiued the grace of God is taught thereby to denie all vngodlinesse and whereas vngodlinesse seeketh both to fixe deepe rootes in the heart as also to display the branches abroad in the life grace teacheth to striue two wayes against it 1. in purging the heart 2. in striking off the armes which are as we say aboue ground so as neither roote nor branch is spared The first thing that grace attempteth is to make the inside cleane and the roote holy by working true and sauing faith in the soule the propertie of which is to purifie the heart Now as for the branches of vngodlinesse because they are verie many it shall not be amisse to enquire into some of the principall to the ende we may the better acknowledge the worke of Gods grace expressing the same in vs. And as they looke and stretch many wayes so may we reduce them to fowre heads 1. some respect God himselfe 2. some his worship 3. some his ordinances 4. some a mans owne selfe The first branch of vngodlinesse is to be ignorant of God not to see or to denie him in his power mercie care prouidence iustice blessings afflictions and euents This is made a propertie of vngodly men by Iude 4. vngodly men they are who denie God and by Iob they say who is the almghtie that we should serue him Tush the Lord seeth not he is within the thicke clouds they aske what profit there is in seruing the Lord and walking humbly before him they see no danger in not attending him but violently followe their owne lusts this day is as yesterday and to morrowe shall be as this day they can tast liberally of his blessings but neuer a whit of his good will in them they dwell in the sweetenesse of present profits and delights but neuer tast how sweete God himselfe is In afflictions they in their hearts can say with Iehoram Is not this euill frō the Lord and shall I attend any longer vpon him Thus in the land of mercie and righteousnesse to doe wickedly in the midst of blessings not to finde the heart more bound to holynesse not to be confirmed in Gods loue to gather no strength of faith nor desire to walke more worthy of God as likewise to refuse
speake let him speake as the word of God and the embassadors of Christ must speake his message euen as himselfe would vtter it 2. The soule of the word is the presence of the spirit which euerie Minister must striue to make demonstration of for else it is but a dead letter or sound it is the spirit that quickeneth it and maketh it liuely and mightie in operation it is not the demonstration of the person nor manifestation of the man that getteth authoritie to the word but when out of good conscience a man faithfully striueth to make it appeare to the consciences of others that not he but the spirit of God speaketh in him that when simple men shall perceiue the secrets of their hearts made manifest they may fall on their faces and worship God saying God is in this man indeede 3. The Prophets and Apostles haue gone before vs as presidents in this behalfe Micha 3.8 I am full of power by the spirit of the Lord and of iudgment and of strength to declare Iacob his sinne and Israel his transgression Before Isai was sent on his message his lippes were touched with an hote coale from the altar The Apostles accordingly were not sent to witnes of Christ vntill the spirit had descended vpon them and that in the forme of fierie tongues to signifie that themselues beeing kindled with zeale and feruencie in the Lords businesse they should also by their doctrine enflame others and that their speech should not light any where but it should kindle and enflame the hearts of the hearets But the most perfect patterne of imitation herein we haue in the cheife doctor of his Church who not onely after his resurrection could and did make the hearts of the disciples burne within them euen in his ordinarie talke but all the time of his humilitie it is truely verified of his whole doctrine that he taught with authoritie and not as the Scribes Indeed neuer man spake so nor can speake by the confession of his verie enemies for neuer man spake so in his owne name verily I say vnto you neuer man confirmed his speaches with such powerfull and proper miracles neuer man spake with such peculiar grace zeale libertie and command of the spirit in the conscience but yet all his Ministers are to imitate him in zeale in power in libertie of speach and spirit for the glorie of God and come as neere this copie as they can Vse Ministers must take heede of coldnes in their ministerie of liueles and spiritles preaching of powerlesse and a frozen manner of deliuering the word alwaies preseruing a fire of zeale and conscience in themselues mettals we knowe will not worke without fire no more will the steely and stonie heart of man melt or soften without the spirituall fire taken from the altar And yet here I must not be vnderstood as condemning all coolenesse or moderation of speach for doctrine may be ponderous and weightie where the speach is calme and treatable still waters often runne the deepest and Salomon saith that a man of knowledge spareth his words but yet it followeth that he must be of an excellent spirit so there must of necessitie be at the least a soft fire in these distillatiōs But the thing iustly condemned is when men by their owne default beeing giuen ouer either to pride sensualitie or worldlynesse haue benummed their spirits and are become frozen without power or life in their ministerie and so bring forth their doctrine as many women doe their children stil-borne teaching as the Scribes onely of forme without zeale or conscience or experience of that they speake And before I leaue this point it must be knowne that whereas I require heate and authoritie in the deliuerie of the word that therefore euerie heate should be warrantable for some is iustly condemned as 1. all heate of humane affection proceeding from perturbation and passion 2. all inconsiderate heate of youth 3. all heate not well guided although in good men full of godly affections but suffered to boyle ouer so farre as a man looseth his memorie and interrupteth his doctrine and whole discourse 2. A flattring Ministrie is an enemie to this authoritie for when a Minister must sing placebo and such sweet songs it is impossible for him not to betraie the truth 3. To withstand this authoritie or to weaken it is a fearefull sin whether in high or low and the Lord will not suffer his messengers feet to be cut off 4. Hearers must 1. pray for their Teachers that they may deliuer the word with authoritie with boldnesse and with open mouth Ephes. 6.19 Coloss. 4.4 2. Not deeme this authoritie in Ministers humor or anger or bitternes and much lesse madnesse with Festus and least of all to cast them in prison as men rauing as Ieremie was cap. 29.26 3. Not to refuse to yeeld subiection vnder this authoritie nor be angrie when it beateth down some practise which they are loth to part with seeing it is iust with God to reprobate put out the light of such as refuse the conuiction of the light offred The third and last precept of this Chapter and verse Let no man despise thee teacheth two things First how people and hearers should entertaine the Ministers sent them of God seeing they cannot without great sinne despise them for seeing the Lord who could by himselfe worke the saluation of men yet is pleased to vse as his helpers herein weake and base men whom he assumeth into fellowship with himselfe to become coworkers with him although not in the act of conuersion yet in the Ministrie of it who dare despise such whom the Lord so farre honoureth and therefore calleth them his white horses horses in that he vseth them in his battailes against sinne Satan the world and wicked ones and white for the puritie of their doctrine and integritie of their liues yea his Angels namely such as by whom he reuealeth his good pleasure vnto vs and his owne voyce by whom he beseecheth men to be reconciled Secondly how carefull is the Lord to preserue his Ministers from contempt when he affirmeth that such as despise them despise himselfe that sent them In which sence we read that the posteritie of Caine contemning the preaching of Noah dispised and contended against Gods spirit so Israel murmuring against Moses and Aaron Moses saith he hath heard your murmurings against the Lord for what are we that yee haue murmured against vs. Thirdly how vnnaturall a part were it for children to despise their Fathers and what seueritie hath the Lord shewed against it in his law but godly Ministers are the Fathers of their people I am your Father saith Paul and Onesimus yea and Titus here begotten by him vnto the faith he calleth his sonnes Let no cursed Cham presume to scorne them which is not so hurtfull to them as dangerous to themselues beeing the next way to bring themselues vnder
First what a fearefull deceit is that of many ruffianly Protestants who strengthen themselues in their sinnes sometimes putting off all the feare of Gods iustice and growing into contempt of his iudgements sometimes absoluing themselues from the guilt and curse of sinne in hope of impunitie as though the Lord were become an idle essence who hath put off the power of iudging the world and reuenging the wickednesse of it The Prophet Zephanie noted in his time such a knot of vngodly men that were frozen in their dregges but how came they to this setlednesse in sinne they said in their hearts tush the Lord will doe neither good nor euill And did this sinne die with that age How could it then be that men should so generally fauour themselues in their lusts and become so violent in fulfilling them if they did not conceiue peace in them how could so many of our age scorne religion contemne godlinesse outface goodnesse and conscience how could it be if the Lords silence bred not securitie that we should in vaine crie out so loud vpon profaners of the Lords sabbaths and ordinances against adulterers drunkard◠〈◊〉 swearers raylers and other swarmes of such sinners all whome the Apostle hath barred from any portion in heauen and after our lifting vp of our voyces like trumpets against them no reformation should follow But what a wofull deceit it is appeareth Deut. 29.20 If any man shall blesse himselfe and say I shall haue peace and yet walketh in the stubbornenesse of his owne heart The Lord will not be mercifull to that man but the wrath of the Lord and his iealousie shall smoake out against him and euerie curse that is written in this booke shall light vpon him And so the Lord in the forenamed Prophet hath threatned that whereas they thinke to lie close from vnder his eye who hath put a darke cloud betweene himselfe and them yet he will search as with lights such frozen fellowes to bring spoyle vpon them and to lay their houses desolate Consider this all yee that forget God least he teare you in pieces and none shall rescue A second and as fearefull deceit as the former is that proude conceit of a kind of inbred and inherent righteousnesse of many reputed Christians but indeede of such as wanting Christs righteousnesse seeke to sew their owne â—igleaues together The Pharisies in their time thanked God that they were not as other men they were whole and needed no Physitian The Laodiceans tooke themselues to be rich and encreased and stood in neede of nothing but were deceiued and sawe not themselues in a true glasse which would haue shewed theÌ„ blindnes nakednesse and pouertie So how many ciuill iust dealing and harmeles men euerie where are there at this day who ouerthrowe themselues with this deceit which ariseth sometimes by measuring themselues with themselues as the proud preachers of Corinth seemed somewhat comparing themselues with themselues and otherwhiles by comparing themselues with others whom they take greater sinners then themselues as the Pharisies did but especially through ignorance or a dead knowledge of the righteousnesse of the law they see not what strict righteousnesse God requireth nor their owne corruption boyling within them and so neglect all the sence of their secret lusts rising vp against the loue of God or man and that incessantly in them Paul himselfe without the lawe was aliue and so are these in all vnconscionable wayes without feare of damnation without trouble of conscience and sence of fearefull sinnes because they want the true knowledge of the lawe to worke vpon them while they look at themselues they see themselues liue strictly according to humane lawes they keepe their words are good to the poore iollie housekeepers hold them to old rents without racking their tenants pray for them they are well thought of in their country and what neede of further righteousnessâ— while they looke at others they see some adulterers some drunkards some extortioners they thank God none can charge them with such crimes Yea sometimes they will braue themselues with great professors they would not for a world be so bad as they so couetous so contentious so hypocriticall or some other infirmities shall be fathered vpon them or imputed vnto them and thus they puffe vp themselues ouergrowne with desperate diseases while they scorne others as it were for the toothach Now alas what a generall deceit is this where is there a soule in towne or country but in it owne conceit is aliue which yet liueth in all profanenesse Poore people in the countrie especially content themselues with going to Church and a formall seruice but without all spirit and life yea indeed despise the word and prayer and yet say they serue God as well as others or as they neede or as himselfe giueth them leaue They meane no man harme they say yet their nature must needes be angrie and reuenge too if men much prouoke them they can ordinarily sweare without touch because they say they hope they sweare nothing but truth or by nothing but that which is good If they curse or banne they were vrged vnto it they can seeke out to the witch for themselues their children and cattell because God hath prouided a salue for euerie sore they defie drunkennes but can sometimes in the weeke resort to the alehouse for good fellowship sake they are no common gamsters but after seruice on Sundaies as they say can spend away the time for good neighbourhood Oh how hath the deceitfulnes of sinne ouerreached these poore ones and put out their eies to destruction if there were no law indeede there could be no transgression nor these could be no sinnes but let that light shine once vpon the conscience let the voice of it once awaken the soule out of these dead sleepes they would as fast crie out of themselues and their courses then would all such Pharisaicall righteousnesse vanish as the smoake in the winde then would they no longer say with the Iewes we are wise the word of the Lord is with vs so we are not farre from heauen or so farre as these forward Ministers would make vs beleeue we come to Church we loue a good pulpitman and haue good and faire seruice no no the voice would be that other which followeth we haue all this while reiected the word of the Lord and what wisedome can be in vs and it were to be wished that euen Gods children were wise to discouer this deceite in themselues which otherwise will often dead their diligence in the waies of God while they looke in themselues or compare themselues with others who are not come so farre as they but let them with the Saints looke vp vnto the pure nature of God and to the perfect law of righteousnesse the former will keep them low in their own eyes and the latter prouoke to truth in the inward parts which the Lord by that law requireth A third
testimonie to euery one that requireth it but know the party to be worthy and one who shall not be found inferiour to the testimonie giuen of him not because he is a friend or kinsman or one whom thou wouldst preferre neither for forme or fashion but because herein thou shalt discharge a good dutie in faith to God and his people Reasons 1. Because the iudgement of men in the places of Masters Fellows of Colledges are much esteemed and relyed on 2. it is a matter of much moment to commend a man to be set ouer a people for which function the Apostle asketh who is sufficient 3. the setting to a rash hand here is as the rash laying on of hands which sinne the Apostle forbiddeth Timothy not onely in his owne person but euen the communication with it in the persons of other men 4. this rashnesse draweth not onely thy selfe into the sinne of false witnesse bearing and that against the Church but also it draweth others into the same as Patrons Prelates beeing the collaters and Instituters to benefices besides it is a confirming of the insufficient partie himselfe in his insufficiencie and a speciall patron of idlenesse seeing euery insufficient person by friends or fauour may procure an ordinary forme and be as farre commended as the diligent hand All these reasons besides the example of our Apostle should prouoke our care in this which is more then a matter of ordinarie fauour and to imitate the circumspection of the Apostle Iohn in the 12. of his third epistle Demetrius hath a good report of all men and of the truth it selfe yea and we our selues beare record and ye knowe that our record is true Doctr. 2. All are not naturall sonnes that are so accounted many that seeme to be begotten to the faith are no better then base borne begotten onely after the flesh as Ismael and still remaine a strange seede The Apostle had a cleare eye who perceiued many false challenges and vniust claimes to be made to the inheritance by a number who were neuer naturall sonnes but onely made a flourish as though they had beene the next heires and hence euerie where we are taught that all are not Israel who are of Israel and he is not a Iewe who is one without and though Ismael seeme a long time to haue the right of the first borne yet in the ende he is cast out of the house and prooueth disinherited Vse It standeth then all of vs in hand to looke to our legitimation least we loose the inheritance It is not outward shewes that will intitle vs he that will be the adopted sonne of God must be the naturall sonne of his ministers and such an one as standeth not in the ceremonie but feeleth in his heart the sinceritie of religion it is more to be the naturall sonne of the Church then to come to Church there to heare pray and receiue the Sacraments it is more then to giue good words to religious persons and exercises which are good cheape for a man may performe these outward seruices and get praise of men and yet want the praise of God these things then must be done but not insisted in if we would haue God to praise vs. Quest. But what may we doe to get approbation of God Ans. Because the Lord who loueth prayseth also truth in the inward parts we must beware of guile become Nathaniels men without guilfull spirits get our hearts circumcised that we may be Iewes within and not in the letter onely Examine then thy spirit into which the eie of flesh cannot pearce but that spirit which is all an eie doth discerne and enquireth whether thy heart be his Temple in which the Christian sacrifices of prayer and praise be daily kindled Whether thy soule be his Arke keeping the Tables and pot of Manna that is treasuring the word as a pearle and thy portion Whether that pretious Iewel of faith the cleanser and purifier of it be there Whether his feare that vigilant Centinel of thy soule cause it to depart from euery euill way Whether a good conscience like a Cynthius or monitor be euer watching thee and pulling thee by the eare in thy slidings he looketh how his spirit is entertained whether fruitfull in his graces quenched in his motions or grieued by thy sinnes he seeth how thy heart affecteth his Ministers whether thou with Timothie as a naturall sonne with thy father seruest in the Gospel These are things which must commend thee to God as beeing liuely sparkes of his owne image farre passing all shewes and semblances which are but as a painted fire not any whit warming the heart but leauing it frozen in the naturall dregges of sinne Grace mercie and peace from God the Father and the Lord Iesus Christ our Sauiour In these words is laid downe the forme of the Apostolicall salutation Which is a prayer containing two parts 1. the enumeration of the graces he wisheth for Titus and these are three Grace mercie peace 2. the persons of whom he craueth these who are the first causes of them and they be 1. God the Father 2. the Lord Iesus Christ further described by his proper office our Sauiour In the words 1. of the meaning 2. of the doctrine By grace is meant the free fauour of God accepting vs in his Christ and not any gifts of grace which are the fruits and effects of it I call 〈◊〉 a free fauour because else were it not grace if it were not freely giuen By mercie may be meant the former and that not idly added because the freedome of this grace might be more liuely expressed and confirmed and yet because mercie hath euer an eye to miserie I rather vnderstand hereby some fruits of that former grace of God in Christ such as are remission of sinnes iustification sanctification and life eternall by which we are freed from all miserie of sinne and punishment in paâ—t here and in whole hereafter By peace is meant the effect of this mercie and that is peace with God through Christ who is our peace peace with the creatures and peace with our selues inward and outward so as in these three tearmes in this order depending one vpon another is requested whatsoeuer can make to the accomplishment of happinesse temporall or eternall From God our Father This title of Father is attributed vnto God either 1. essentially or 2. personally when essentially it is taken for the whole Trinitie as Deut. 32.6 Doe ye reward him O foolish people is he not your father In this sense God is a Father two wayes 1. generally of all nature and naturall things in that he frameth and gouerneth all his creatures yea men and angels Thus he is called the father of spirits Heb. 12.9 and thus is Adam called the sonne of God Luk. 2.38 and angels the sonnes of God Iob. 1. and of both may be spoken that of the Prophet haue we not all one Father Mal. 2.
hence see their error that conceiue of any Church in earth so well setled and ordered that it needeth no further reformation little know such the necessitie of the Church and the continuall bendings euen of her strongest towers See we not that almost euery yeare requires a new parliament for the ordering of the commonwealth that new disorders may be restrained or redressed by new lawes doe we see any man let his house but from yeare to yeare but he will surely bind the tenant to constant reparation as often as neede shall require and yet inconsiderate men can boldly and bluntly bolt out they meruaile what men meane that seeke for more and further reformation and they cannot tell what they would haue But alas are we so neare God as we cannot possibly be drawen nearer what meane then the common blasphemings drunkennes fornications riots Sabbath breakings what sinnes not committed almost without all feare what meaneth it that such dens and breaches are vnmade vp but that hogge and swine may enter into the presence chamber of the great King Let the strong man keepe these holds we shall see all the earth fit still inough But easily may we in euery particular member see the necessitie of daily strengthning the whole against such daily declining as the first and purest Primitiue Churches planted by the Apostles themselues could not free themselues from and much lesse any since The second branch of Titus his dutie is the placing of Elders in euery citie where that we may come to the meaning of the Apostle must be considered 3. things 1. who are meant by Elders 2. who must place these Elders 3. where they must be placed 1. The persons to be placed are called Elders that is Ministers Pastors Bishops for those who are here called Elders are called Bishops v. 7. true it is that sometimes the word is vsed generally for any that beare any Ecclesiasticall function in which sense the Apostles themselues are sometimes called Elders yet here I take it it must be vnderstood of those who labour in the word and doctrine for such are described thorough the Chapter The reason of the name is taken from their age not as though they alwaies were the oldest men for wisedome is not tyed to graie haires and Timothie was one of them and yet a young man but in regard of the wisedome experience and staiednesse required in such as are to be called to this office which ought to be such as ordinarily is not to be found in young yeares For how meete is it that the man of God should be furnished with grauitie and authoritie that euery way he may be worthie of double honour both in regard of his person as also of his gifts place and workes sake The Papists euery where translate this word Priests and make praesbiteri and sacerdotes all one Wherein although the word cannot be more vnfitly translated yet would we bee loath greatly to striue with them about names and titles as hauing matters of greater moment and difference moe then we wish were it not that the very name were a supporter of that horrible Idolatrie of theirs so infinitely derogatorie to the onely sacrifice of Christ. And therefore seeing the Ministers of the newe Testament are neuer so called in the newe Testament but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and neuer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it were good and safe to keepe our selues to the titles the Gospell hath giuen vs. And seeing that the Papists impiously not onely retaine the name in the proper signification but also an office of Priesthood flatly opposite vnto the Priestly office of Iesus Christ it is no lesse then our dutie to oppose our selues against both such an office and such a title Which in the proper signification is so peculiar as it is attributed to none vnder the Gospel but vnto Christ himselfe I denie not but in the cōmon acceptation of the word it is ascribed to all Christians both Ministers and people who are called an holy Priesthood and beleeuing are made Kings and Priests vnto God Neither is it denied but that some of the Greeke and Latine fathers called the ministers of the Gospel Priests but this was by improper and translated speach partly in that by their ministerie they doe daily offer and sacrifice men vnto God Rom. 15.16 and partly because they held the places in the Church which the Priests and Leuites did before the comming of Christ imitating herein the Prophets themselues as Isay 66.21 prophesiyng of the glorie of the newe Testament saith that the Lord would take of their sonnes for Priests and for Leuites not that they were to be such as were to offer typicall and figuratiue sacrifices of that onely sacrifice as the Iewish Priests nor yet commemoratiue as the Romish seeing all sacrifices but onely the spirituall oblations of Christians were ceased but he calleth them by that name then in vse noting them onely as the successors of the Priests and Leuites but not ascribing any proper worke of that office vnto them 2 The person placing these Elders is Titus who hath commission giuen him that as the chiefe gouernour and moderator of this action should establish teachers of sound doctrine in all the cities throughout the Iland and because the whole action was to be chiefely ordered by him it is wholly ascribed vnto him as the Consull is said to create Consuls when notwithstanding there was a court or assemblie of Consulls at the choise or appointment of them Which if it be not thus to be vnderstood I see not how Elders could be appointed by election as the manner of the Apostles was Act. 14.23 and Timothie must neither lay hands on any man rashly nor yet partake herein with other mens sinnes namely such as were vsed to be ioyned with him in this businesse 1. Tim. 4.14 3 The place where is in euery citie that is wheresoeuer there is a body of people for a fit congregation there must a Pastor or Elder be placed the phrase is of the same valour with that Act. 14.23 When they had ordained Elders by election in euery Church For euen in the Apostles dayes there was a certaine kinde of distinction of Churches and congregations for the Elders had their flockes ouer which the holy Ghost had made them ouerseers and which depended on them 1. Pet. 5.2 Act. 20.28 Doctr. Euen there where the Church is planted is such an absolute necessitie of a setled ministerie as without it it is impossible that religion can either thriue or continue and therefore as the Lord had formerly dealt in planting his politie among the Iewes so doth he here in planting Christian religion among the Gentiles no sooner was his law giuen concerning his Tabernacle but Aaron and his sonnes and the tribe of Leui must be sanctified to the office of Priesthood to attend on holy things to teach and offer and performe their seuerall
many words Act. 7.44 Heb. 8.5 As they therefore in the old Testament had their pillar of fire and cloud at the going and standing of which they must goe and stand in all their iourneys so haue we in the newe likewise a watch of the Lord to keepe namely the will of God expressed in his word which must be the beginning of euery motion and rest in the Church Vse Let the bold Papists come and say one by one I haue a vision or I haue a dreame I haue found out this or that tradition concerning prayers for the dead fasts or feasts confirmed by some diabolicall delusions let them pretend their rules of perfection standing in the obseruation of Euangelicall counsels such as concerne chastitie voluntarie pouertie c. let them obtrude to vs the Church the Church and the Church must be heard and hereby thrust vpon vs what lawes they list for the holding and keeping of life in that beast of Rome We say to all these things that if any of them stand by Apostolicall authoritie we will receiue all such traditions but if they be vnder Apostolicall power who are they or what haue we to deale with them or they with vs seeing that neither an Euangelist may take vpon him nor we take from him any impositions vnder Apostolicall authoritie Obiect They alleadge Luk. 10. He that despiseth you despiseth me Ans. So long as they speake according to their commission which is teach them to keepe all that I haue commanded you Matth. 28.28 Obiect Matth. 18. Tell the Church if he refuse to heare the Church let him be to thee as an heathen Ans. But the Church must be in their Ecclesiasticall iurisdiction tied to some certaine rule which is described in the word Ob. But Paul and Timothie deliuered some decrees ordained by the Apostles and Elders to be kept Act. 16.4 Ans. 1. They must knowe their power subiected and inferiour to this Apostolicall 2. euen the Apostles themselues gaue no decrees but such as were coÌ„prehended in the written word as in Act. 15.29 It seemeth good to the Holy Ghost and vs to lay no other burthen but in these necessarie things wherein besides that in ordering the Church we see they had such an immediate assistance of the holy Ghost that they could not erre so also the things decreed were according to the written word As the things offered to Idols and fornication were condemned in the morall law the eating of blood forbidden to Noah before Moses and in the law partly because there was some symbol in it of the blood of Christ by which the soule is purged and partly to auoide the note of inhumanitie and crueltie And things strangled were before the Apostles times prohibited for the former reason least blood not let out should be eaten Which two latter although their nature were changed and free in themselues after Christ yet the Apostle in the time of gathering the Church of the Iewes and Gentiles because he would haue no bones of dissention cast betweene them and auoide the scandall for a time required them and forbore to abrogate them but would haue them for the time retained without all opinion of worship necessitie and much lesse of merit by all which bonds the Papists would fasten vpon vs all their humane inventions so that all their allegations are too weake to remooue vs from this hold so immooueably grounded vpon the Scriptures Vers. 6. If any be vnreprooueable the husband of one wife hauing faithfull children which are not slandred of riot neither disobedient In these words the Apostle entreth that particular direction how Titus should behaue himselfe in the house of God both in the placing of Elders and redressing abuses in all sorts of persons For the former because it is the maine either beautie or blemish of any Church either to be gâ—aced or dishonoured with gracious or graceles Ministers they beeing as captaines or leaders to the people in whatsoeuer waies themselues take vp therefore that Titus should not laie rash hands vpon any but after triall make choice of such men as should be found worthy euery way for that worthie worke and that he should not be deceiued in his choice Paul taketh paines to draw him a patterne and giue him a liuely picture of the man whom he meaneth And this he doth by a full description of the qualities and conditions as his lineaments the proportion of which if he can espie he hath found the man he sought and whom the Church needeth Now these qualities as they concerne either his life and conuersation or else his abilitie and fitnes for doctrine and instruction so doth the Apostle in this order prosecute them the former from this to the 9. verse the latter in the latter part of this Chapter First then for the life of him who is to be called to this office in the Church it is required 1. in generall that he be vnreprooueable and that both at home and abrode as we shall see 2. more specially for his further beautifying he must both be furnished with certaine vertues which must positiuely shine in him and these are such as concerne his priuate life and family described in their kinds and partly in this 6. verse and vrged by reasons in the 7. as also he must be freed from many particular vices which are reckoned vp and amplified by the opposition of the contrarie vertues which he must exercise vers 7.8 This is the carriage of these verses the particulars whereof shall be propounded and further prosecuted in their places First it is required in generall in the life of him that is to be set ouer a people as their pastor and teacher that he be vnreprooueable By which the Apostle meaneth nothing lesse then one that is without fault or infirmitie or sinne for there is none that liueth and sinneth not and the high priest though a speciall type of Christ and the chiefe Minister of the ancient Church of the Iewes must first offer for his owne sinnes and then for the sinnes of the people yea and Christ himselfe teaching his Disciples the chiefe Ministers of the new Testament to pray taught them to say daily Forgiue vs our trespasses neither doth the nature of the word here vsed require any such angelicall puritie but meaneth such a one as no man can iustly call into question or taint with any infamie and crime Iustly I say for otherwise it is not the priuiledge of the best to keepe them from tribunalls before which the Prophets the Apostles yea and Christ himselfe had such crimes intended against them as prooued capitall but all iniustly so is it the lot of the godly to be often blamed and condemned for that wherein they are not blameworthy and if bare calling in question did disable a Minister from the office it would quickly be brought about by the malice of the Deuil that all the most conscionable Ministers in the world should soone be
suppressed And as the charge must be iust so it must not be frailties or infirmities that hang vpon our nature commonly corrupted but grosse and open sinnes yea and enormious crimes in the sight of the sunne the iust challenge and proofe of which disable a man from this function by this Apostolicall Canon And howsoeuer he that is the cleanest and hath washed himselfe in snow water hath his owne clothes that will pollute him yet read we of diuerse in the Scriptures that haue attained to walke without reproofe as Iob Zacharie and Elizabeth and many euen priuate Christians at this day through Gods mercie liue without crime though not any saue the Sonne of God himselfe euer liued without sinne All which open to vs the meaning of the precept Doctr. How able soeuer a man be to teach yet if he be of corrupt conuersation and scandalous in life he is not fit to be chosen for a Minister Reasons 1. Our Apostle here in the first place and more largely insisteth vpon the life of him that is to be chosen and afterwards in fewer words requireth his fitnes for doctrine and so in his charge to Timothie that he should laie hands on no man rashly addeth that some mens sinnes goe before hand and some mens sinnes follow after iudgement as though he had said more largely Vse all the circumspection thou canst yet some hypocrites will creepe into the Ministerie some are inwardly profane and such close sinners thou canst not discerne till afterward they manifest themselues others are open sinners of which thou maiest iudge aright these latter thou art to hinder the former reclaime or seasonably remooue and so salue vp the sore againe for how requisite is it that such a sweete and sauorie doctrine should be matched with a sweet and sauorie Christian conuersation 2. That such an high calling is to be graced with an vnreprooueable life was typified in the law sundrie waies as after we shall more clearely see in the positiue vertues required especially in that prohibition that none of Aarons sonnes or seed that had any blemish in him might once presse to offer before the Lord neither come neere the vaile nor stand by the Altar 3. A scandalous and obnoxious person shall neuer do good in his calling For although the things of Christ as the Word Sacraments and Doctrine depend not vpon the person of the Minister but on the ordinance of Christ neither in themselues are the worse in bad mens hands no more then a true mans peece of gold in the hand of a theife yet by our weaknes in such a mans hand they are weaker to vs and although no man can answer or warrant the refusing of pure doctrine which is not to be had in respect of persons for the spotted life of the Minister who while he sitteth in Moses chaire be he Pharisie be he hypocrite must be heard yet can it not be but that the wickednes of Helies sonnes will make the people abhorre the offerings of the Lord which what a greiuous sinne it was before the Lord see 1. Sam. 2.17 Againe how can he benefit his people whose hands are bound whose mouth is shut and cannot vtter the truth without continuall galling and sentencing of himselfe and when euery scoffer shall be readie to say to him art thou become weake like one of vs and the word shall be still returned vpon himselfe how can it be expected that he should do good amongst them Christ preuented that scoffe Phisitian heale thy selfe and Paul sheweth the dutie of euery Minister namely to minister well and the fruit of it he getteth a good report and great libertie in the faith Wherein let a Minister be wanting if he were able to speake with the tongues of men and Angels yea if he had a fierie tongue sitting on his head he shall neuer be able to preuaile with ignorant persons who must be sensibly taught and that aswell by their eie as by their eare 4. It is a most dangerous condition to himselfe to be a good teacher of a bad life for such a one is in the snare of the deuill that is when he seeth his life still more and more exprobrated and himselfe more despised euery day then other for it is iust with God that with the wicked should be reproch then he beginnes to grow so bold and impudent as that he casts off all shame and care and as one desperate and hardened in sinne prostituteth himselfe remorselesly vnto all lewdnes and vngodly conuersation Vse 1. Hence may we see the reason why the Deuill so mightily laboureth to slander the most faithfull Ministers of Christ namely that by the contempt of their persons their doctrine also might be condemned And therefore he will play at small game ere he sit out If he cannot hinder the Ministerie he can disgrace it If he cannot discontinue it he can continue a deuill still that is both an aduersarie and an accuser of it for either Christs Disciples wash not or fast not or Christ himselfe is a good companion or Iohn Baptist is too austere and precise or some natural infirmitie as Elishaes bald pate shall be cast as a rub in the way to make the Doctrine lesse welcome And all this because long experience of many ages hath taught this old serpent that the most wretched miscreant euen Herod himselfe will heare gladly Iohn Baptist if he conceiue him as he is a good and godly man carying himselfe without reproofe and exception The selfe same is the ground why he setteth himselfe in all ages to shoue in and hold in the Ministerie such persons as like vnfauorie salt are too base for the dunghil euery way for the ouerthrow of this apostolicall direction vsing and vrging most impregnable arguments drawne from affinitie affection some base and seruill demerit letters and requests of great men or gifts which blind the eyes by which and many other meanes Satans Ministers for the Apostle calleth them no better keepe out the Ministers of God What mischiefe these stratagems of Satan haue wrought in the Church we may see and bewaile and prouoke thence our prayers that the Lord would so let his kingdome come euery where that such maine pillars of Satans kingdome may be shaken and broken especially in reformed Churches which professe and auow the lifting vp of the scepter of Iesus Christ. Vse 2. Note hence what conformitie is most vrged by Christ in all his Ministers namely the â—â—iting to vncorrupt doctrine an vnblameable life by these two shall all men know who are the true Ministers sent of Christ this voice and these hands are infallible distinctions not onely of Ministers from other men but euen of Ministers among themselues and the maine and intolerable inconformitie of Ministers is the suiting of Iacobs voice with Esaus hands The Minister hath not done his dutie when he hath pointed to others the way to heauen and
himselfe either stand still like a statue in the way or else like the creuise goeth backward but he must in nothing giue offence least his Ministerie be blamed yea more he must be an example to the â—â—ocke so Paul enioynes Timothie to be to them that beleeue an example in word conuersation loue spirit faith purenes euen as he set himselfe an example to Timothie 2. Tim. 3.10 But thou hast knowne my doctrine manner of liuing purpose faith long suffering loue and patience for this example hath the force of a rule either good or bad Peters example constrained the Gentiles to do like the Iewes and Barnabas was drawen in with him see also 1. Pet. 3.1 Now not needing further motiues to prouoke Ministers to labour after good life we will onely mention some meanes whereby euery of them may become vnreprooueable 1. Labour with thy heart to set it selfe still in the presence of God and this will be a meanes to keepe it order whereas otherwise an vnruly heart will breake out one time or other 2. Haue a care of a good name as well as a good conscience not so much for thy owne as for Gods glorie neither because thy selfe but others stand much vpon it 3. Auoid occasions of sinnes appearances of euill seeing thy motes become beames 4. Studie to doe thy owne dutie diligently meddle not with other mens matters 5. Curbe and couer thy own infirmities buffet thy bodie and bring it in subiection 6. Daily pray for thy selfe with desire of the prayer and admonition of others Thus oughtest thou that art a Minister set thy selfe a coppie vnto men howsoeuer the most rent such coppies out of their bookes as too precise and exact Vse 3. How men are to conceiue of Ministers not as of men without sinne or infirmities as the Apostles confessed they were mortall men subiect to the same infirmities with others and to acknowledge the goodnes of God in keeping them altogether not from all sinne yet vnreprooueable that is vntainted of greiuous crimes whereby his name and this calling should be highly dishonoured which were it well considered of men we should not heare such outcries against euery infirmitie in the person of the Minister as though the verie calling could exempt him from sinne which we see the calling of the very Apostles could not doe Husband of one wife Hauing â—eard what is generally required of euery Minister that he be vnblameable Now we are with the Apostle to descend to those priuate vertues which concerne his economicall administration And those in this verse are two the former concerning himselfe in preseruing his owne chastitie the latter respecteth the persons within his family namely his children ouer whom he is to exercise Christian authoritie gouerning them as a father who is a Minister framing them to dutie towards God and himselfe and trayning them vp carefully in the doctrine both of faith and good manners For 1. concerning their religion it is required that they be faithfull children 2. For their manners they must be 1. temperate 2. obedient And both of these declared in their contraries whereof they must be free as 1. they must not be slandred of riot which is a lauish wasting and a needles spending of goods 2. Not disobedient but such as will endure the yoke These two vertues must especially be exercised of euery one that is to be a Minister of Christ the former of which beautifieth his owne person the latter graceth his family and both of them adorne his calling and profession To vnderstand the former aright we must first remooue the false interpretations and 2. propound and establish the true sense and then come vnto the doctrines And first where the Apostle requireth that the Minister be the husband of one wife the Papists interpret it most ridiculously in an allegorie affirming that Pauls meaning is that an Elder must haue but one wife and that must be his Church But the scope of the place is not to answer the question whether one minister may haue two Churches or no but what a one he ought to be for the gouernement of himselfe and his that is to be set euer any people 2. What meaneth it that this husband must haue faithfull children if he may not haue a wise other then the Church If it be said that by these children must be meant the faithfull and the children of God begotten in the Church I answer that the same Apostle to Timothie cutteth the sinewes of all such cauills where he expoundeth the same precept necessarily to be meant litterally and not in this allegorie by the reason of it annexed for if he cannot gouerne his owne house how shall he gouerne the house of God Secondly others say he must be the husband of one wife onely and that after the first he may not haue a second Which opinion Montanus and Tertullian extended to all sorts of men the Grecians after restrained it to the Clergie and the Romanists were readie inough to take it vp and stil reserue it among the rest of their rubbish But that also is as grosse and false exposition For 1. he that marrieth a second wife after the decease of the first if he keepe himselfe faithfully vnto her is still but the husband of one wife seeing the lawe of the former is by God dissolued 2. It is a generall commandement that if the brother die without children his next brother was to marrie his brothers widow and raise vp seed vnto him Now as in the other tribes so doubtlesse happened it among the Leuites and therefore the Leuite although a widower was to marrie his brothers wife Obiect If it be here said that we now are in precepts deliuered to Ministers of the newe Testament and are not to square our selues vnto that speciall administration of the old I answer that the generall precepts of the newe Testament affirme no lesse as He that cannot containe let him marrie and to all widowes the Apostle giueth leaue to marrie so in the Lord and that that is of generall perpetuall equitie to men as well as women and to all sorts of men as to one kind is plaine by Rom. 7.3 The woman if the husband be dead is free from the law of the man so as she is not an adulterer if shee take another man To which truth many of the fathers accord Thirdly an other sleight of the Papists must be auoided who haue thus corrupted it If any haue beene the husband of one wife and now be not he may be a minister but the spirit of God changeth no tenses here and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be supplyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lastly neither must it be vnderstood so as the Minister must of necessitie be the husband of one wife and may not liue single for though all cannot receiue Christs speach concerning continencie yet some there are to whom it is giuen and to them his
counsell is he that is able to receiue this let him receiue it But the true meaning is that the minister ought to be content with one wife at once and not defile himselfe by polygamie and this precept was not without ground for among both Iewes and Gentiles the custome of polygamie had so farre preuailed that it was become as naturall to marrie many wiues at once now the Apostle perceiuing that custome had taken away the sense of the sinne and placing Titus to redresse things amisse he beginneth at this great enormitie and prohibiteth him to choose such into office in the Church as had giuen such note of an inordinate life Quest. But was it lawfull for other men to haue more wiues then one at once seeing the precept is giuen onely to ministers Ans. No and yet the minister here onely inhibited directly as whom he dealeth with but the people herein also so farre as his example was propounded to their imitation in the obseruation of the whole law of God For here we may fitly obserue these 2. rules for our directions 1. That all the vertues which are required of common Christians must be much more in the minister as euerie thing in the sanctuarie was double to that which was common as the cubit the shekel of the sanctuarie 2. That all the morall vertues required and expressed in the life of the Minister must be imitated of common Christians who must follow him so farre as he followes Christ and in his generall dutie see their owne both of them hauing but one way to heauen So much of the meaning The doctrines are two 1. The mariage of ministers is a lawfull and holy ordinance of God 2. Polygamie was euer a thing blame-worthie euen in the best Doct. 1. Seeing that we are cast into the last times wherein the spirits of error shall be more rise then euer and 2. that many shall depart and giue heede vnto them and 3. that it is enioyned euerie faithfull teacher to arme his people against them it is no lesse then our dutie to warrant out of this place the mariage of Ministers against all the impious decrees of Papists who that they should not want that note of Antichrist fore prophecied namely the contempt of women vnder a semblance of sanctitie and chastitie as Hierome expoundeth it and least their doctrine should not otherwise appeare to be as it is a doctrine of deuills 1. Tim. 4.1.3 haue prohibited mariage to all orders of their Clergie and admit none into their orders without a vowe of perpetuall single life from which if they euer after depart they depriue them of all dignities cut them off as apostates from the faith and adiudge them if they iustifie that opinion euen to death it selfe Quest. But why should they depriue themselues of their libertie and the comfort of that estate it seemeth to be meere conscience that should lead them to vndergoe such a burden Ans. I hope to make it appeare that it is nothing lesse then conscience enformed by the word by the answer of their chiefe allegations In the meane time among sundrie other obserue three maine beames which beare vp the this Popish roofe 1. grosse hypocrisie causing them to make a shew of greater holinesse and chastitie then all others in which regard we may as well yeeld them the title of Puritans as they challenge the thing it selfe 2. presumptuous pride for by thâ—ir doctrine hereby they seeke for a further perfection then that which the Law requireth of them 3. the maine of all is humane policie for hereby they keepe their wealth together which 1. maketh them able to maintâ—ine their royall estate 2. it maketh the world to admire them such is their â—ompe and glorie 3. by their great promotions and dignities they aâ—â—â—re and ally vnto them the greatest nobles of the earth by whom they strengthen their estate so as neuer could mans wit deuise a surer way to keepe their wealth which euery eie may see to be the proppe of their greatnesse and which by the marryage of all their orders might quickly be dissipated and dispersed 2. by this policie they haue their vassals and instruments whom they must dispatch with death and deadly things about them into all countreys more free and prompt to the vndertaking and accomplishment of any miscâ—iefe These I take to be their strongest foundations of their tottering building as for other which they vent out to the world they are but shewes and preâ—ences and sandie grounds of foolish builders as now we are to manifest Ob. First out of the old Testament they alledge diuerse things as Leu. 11. Be ye holy for I am holy and ye that carie the holy vessels of the Lord be holy and the Priests and Leuites in ministring their turnes before the Lord must abstaine from their wiues and Abimelech would not giue Dauids young men hallowed bread vnlesse they had abstained from women and they that eate the Passeouer had their loynes girt which is the seate of lust Therefore none in orders may marrie Ans. 1. In such allegations they are long and tedious but of which I may truely say as the Stoiks of diseases if they be long they are light And to beginne with their last symbolicall argument we will lightly passe it as worthy of something else rather then an answer both because symbolicall diuinitie wil beare no argument but also in that they haue not prooued nor can that all they that eate the Passeouer were Priests neither regard they that they were presently to depart out of Egypt and therefore needed to trusse vp their long and loose garments As for that of Abimelech 1. Dauids seruants were souldiers not Priests and therefore is it impertinent 2. they were such as had wiues how can we conclude from them that other men ought to haue none 3. it was a question which the Lord would haue Abimelech aske Dauid and that by oracle as appeareth v. 11. concerning some legall defilement which euen by touching some woâ—en might debarre them from touching the holy bread 4. let them â— so conclude that no Israelites might marrie because at the giuing of the law they must abstaine 3. dayes from their wiues In the three former allegations they are not vnlike an inexpert musitian who harpeth altogether vpon some one iarring string and so marres all the musicke for all of them are laid vpon this vnsound and vngodly position which they take for graunted that marriage is an vncleane and vnholy thing for this is the tenour of all their conclusions be holy therfore abstaine from marriage Which heresie of Montanus and the Manicheeâ— Pope Syricius and his successors haue fought manfully to maintaine 〈◊〉 of that place of the Apostle Those that are in the flesh cannot please God as though they had neuer read that God was the institutor of it and not as a remedie but when there was no maladie in the
state of innocencie betweene innocent persons in an innocent place that it was an estate blessed by God before the fall and after the fall had the same blessing renewed vpon it to Noah and his children as though they had forgotten that the Sonne of God had sanctified it by his presence graced it by his first miracle called it a coniunction of God whome God hath ioyned c. as though they would not knowe what the Apostle had said that euery ordinance of God is sanctified by the word and prayer and that all things are pure to the pure and this institution so especially as that the infidel husband is sanctified in the beleeuing wife and the vnbeleeuing wife in the beleeuing husband and that the woman thorough bearing of children shall be saued if she continue c. But what should I light so many candles in such sunshine were it not to discouer their monstrous delusion Secondly are none commanded to be holy but the Priests and not as well all the Israelites or was that sanctitie any other but that which standeth in pure heart good conscience and faith vnfained in innocencie and loue towards God and men Now if all such as thus must be holy are inhibited mariage where should we seeke an holy seede Thirdly if the Priests had some legall purifications which must be vsed before they appeare and approach before the Lord were they not all typicall representations of that spirituall holines wherein euen we ought to resemble them and beeing so are they not all dated or if we consider them as they were also antetypes of Christs puritie the high Priest of a better couenant are they not expired or if the Popish Priests will be so exact in imitating them let them giue vs a reason why they follow them not in all such rites of that kind as well as in some for when the Preists entred the tabernacle they were prohibited the vse of wine Leu. 10.9 neither must they at any time meddle with the exequies and funeralls of the dead neither must they be shauen Leu. 21.1.5 but to imitate them herein would not stand with their ease or profit And yet notwithstanding all these purifications was it neuer concluded that Priests and Leuites might not haue their wiues but if any found reason may be gathered from their example it might rather be thus framed Euen the Priests and Leuites had their wiues and much more may the Ministers of the newe Testament As for that they obiect out of Isay 56.4.5 The answer is readie and plaine that the Prophet speaketh not of any that had vowed continencie but of such as had been made Enuches involuntarily to whom that comfortable promise is made not for their continencie or beeing Enuches but for keeping the sabbath choosing the thing which was pleasing to God and taking hold of his couenant Obiect Further out of the new Testament they alleadge many things especially out of the 1. Cor. 7. as where Paul wisheth men to be without distraction ver 5. to abstaine for a time to giue themselues to fasting and prayer 7. where is concluded that this estate hindreth the exercises of pietie and therefore intolerable in a Minister and further where he saith that the vnmarried careth for the things of the Lord but the married rather care how to please one another v. 32. and those that are vnmarried it is good so to abide and he that giueth not his daughter doth better and the widow is more blessed if she so abide ver last Ergo. No Minister may marrie Ans. Doe not these men bewray the nakednes and pouertie of their cause when they are glad to snatch here and there a word to wrest against the authors meaning without due regard yea with vtter neglect of the scope and all circumstances of the place for to whom writ the Apostle was it not to the whole Church of Corinth so as by their collection it was not lawfull for any man or woman of that citie to be married 2. what times writ Paul in was it not in times of most heauie persecutions which in all that chapter he had a speciall eye vnto 3. In what manner writ he doth he not say that he writ this by permission not by commandement v. 6. doth he not affirme that euerie man hath his proper gift according to which he is to walke v. 7. 17. doth he not professe that he speaketh for their commoditie as giuing them an wholesome counsell and not to entangle them in a snare v. 35. and that which he speaketh is in regard of the present occasion and necessitie v. 26. notwithstanding all which no married persons may defraud one another v. 5. and much lesse depart one from an other v. 10. 4. For the matter alleadged Because the Apostle would haue all Christians as free from distraction as might be and because they must abstaine too extraordinarie fasting and prayer which those dangerous dayes and tyrannicall times called vpon them for the place not beeing meant of ordinarie prayer can it be wrâ—ng out of the place that marriage therefore must be vowed against either of them or much lesse of any other sort of men Againe because the Apostle speaketh of some carnal persons matched together that they regard the things of the world and the pleasing one of another aboue the pleasing of God can any shewe of argument evince that therefore either marriage is vnholy or is of any sort of men to be disavowed for that the place must be so vnderstood is euident else what shall we think of Abraham and Sarah Isaac and Rebecca Elcanah and Annah Zacharie and Elizabeth Aquilla and Priscilla shall we thinke that these faithful couples cared not for the things of god and if they did why cannot other beleeuers and if mariage were such an enemie to prayer and hinderance of pietie in it selfe as they would make it why are all Christians commanded to pray continually to possesse their vessels in holinesse and honour how is it that we reade of families called Churches how could any man say I and my house will serue the Lord how doth the wise man say that by a wise woman the house is built vp And indeede where God giueth such a one a man is freed from many distractions and findeth his wife a fit helpe made vnto him whereas it was not good for him to be alone Finally as all married persons neglect not so all single persons seeke not the things of God for we reade of many foolish virgins Furthermore where the Apostle affirmeth it to be good to abide single either in virginitie or widowhead and not to giue the daughter in marriage c. and that onely in regard of the present times shall no time afford lawfulnes for some sort of men to marie And that those precepts are so to be vnderstood the Apostle himselfe expresseth for if good were opposed to euill of sinne then had the Apostle contradicted
Neither of these two were simply lawfull nor by the law approoued to be done but after it was done the Lord prouideth a law to auoid the greatest confusion by tolerating and not dissoluing it neither is the law vnrighteous herein seeing it neither approoueth it nor simply permitteth the fact but supposing such a disorder may be done sheweth what is best in such a confusion so the Lord tolerated the bill of diuorce but neuer as agreeable to his will but as obseruing a wise rule of lawgiuers that in publike corruptions speciall euills are then to be tolerated when they cannot be cured without a more grieuous publike euill If it be here said that the wisedome and power of God might haue amended or cut off such disorders if he had so conceiued of them I answer it is a vaine allegation of men not considering that the Lord then susteined the person of a lawgiuer to a people whom he chose aboue all the nations of the earth and not of a Iudge Obiect Deut. 25.5 The law was that a brother dying without issue the next brother who perhaps was married must marrie his brothers wife Ans. We shall not neede to answer with some of the learned that the widow was not to become the wife of the brother suruiuing but that he was to goe in to her and doe the dutie of a husband in raising seede to his brother but that it was a speciall commandement for those times for certaine persons and causes For it was not so generall as some may take it seeing 1. it must be meant of brethren dwelling together that is such as had not planted themselues in some other familie 2. and not if any brother should die but if the eldest or first borne whose name and family must be preserued and reared both in type and signification of the prerogatiue of Christ the first borne of many brethren as also for the preservation of inheritances to families and by families the politie and ordinances of God amongst his people Now these speciall considerations cut off all pleas for polygamie and the rather seeing Christ hath since put an end to all ceremonies and shadows and called vs vnto his first institution Vse 1. In that this practise was euer condemned in the word and yet come to such an height euen in Gods deare seruants that scarse they reteined any sence of the sinne learne to breake off euery sinne in the beginning a crooked custome quickly groweth to a rule the instance sheweth that not only beleeuers of old but euen Ministers who should haue hindred the sinne in others were themselues intangled in it There are two great mischeifs in the admission of sinne the first is the treasuring vp of Gods wrath against the soule of the sinner who while he hatcheth sinne the Lord hatcheth iudgement the second is the sencelesnes of sinne through the repetition or custome of it for the heart is by little and little stolen away and the sinner becommeth like Ephraim as a doue without heart that is without vnderstanding of the sence and danger of sinne through too neere acquaintance with it he that liueth in a mill we say hardly discerneth of sounds and he that hath beene in a noysome place is stuffed euen so many a one we see who a while will straine curtesie with some sinne as drunkennes swearing riot wantonnes gaming but after the second or third greeting grow so familiar as they seeme in their eies to be vertues at the least necessarie vices Thus by Gods iudgement the heart is hardned and sinne riseth to his regiment men are of too good nature too soft and gentle in the case of this acquaintance and too loth to offer it the least discourtesie which is a maine cause why the Prince of the aire the patron of it worketh so mightily in the sonnes of disobedience Let vs therefore apply our hearts to learne the Apostles exhortation Let no roote of bitternes spring vp to trouble you Let vs beware of rooted sinnes shut the doore of the heart that Satan may finde no entrance whose manner is where he finds the least welcome to bring in seauen spirits worse then himselfe and if he can sow a seed if it be no bigger then a graine of mustard seed he hopeth the next haruest for a great tree of it sinne seemeth verie reasonable in the beginning and the tempter saith is it not a small one But if the Lords Samsons suffer themselues to be bound with small cords at the first which they may thinke to breake from at their pleasure the enemie will ere they be aware bring on them the two new ropes which will hold them fast inough till they be made a pray for the spoyler Vse 2. Neuer let examples of men preiudice the truth of God If we see a good man fall we are readie to thinke that vice no longer a sinne espcially if we see not the sinne required vpon the commission We see Abraham himselfe led into a sinne and ouercome 1. by common custome 2. by the motion of Sarah enticing him through infidelitie to take Hagar so in other Patriarkes we see how readie the children were to take the colour die of their parents And therfore from hence let the blinded Papist say their fathers worshipped in the mount with the Samaritans or before such and such altars and images and so will they also Let the profane swine of the world say Noah was drunke Sarah lyed Iacob had many wiues and why may not we and so thinke they haue a sufficient couer As for all the Israel of God they walke by another rule then that of the world the guise of which is to lie in wickednesse and giueth none but crooked directions nor by the naked examples of the best men who haue their wandrings but that of the word which is as the cloud and pillar to guide them in all their iourneys Quest. But how shall we profitably behold the examples of the Saints Ans. By obseruing two rules 1. If we make their falls and infirmities a glasse to behold the same in our selues either for the present or else suspect them in our selues for time to come 2. If with iudgement we waigh examples by the word I say not number them but waigh them in the ballance of the sanctuarie and trie them by the touchstone of the Temple It is verie liable to exception to say others that are learneder wiser greater grauer doe so and so and teach thus and thus but what if the author be blinded as euerie man may become a lyar or what if he will not speake the truth because he will not be a meddler or beare the times displeasure this is such an argument as whereby Christ himselfe should haue beene denyed for did any of the rulers beleeue in him Salomon saith that he that beleeueth hastily is light in his heart and the reason why examples ouercarrie
lusts of it 3. After the inward disposition vse outward helpes as 1. auoide occasions as chiding contentions multiplying of words which though they be winde yet doe they mightily blow vp this fire 2. depart from the companie of the contentious as Iacob from Esau and Ionathan avoided the furie of his father by rising vp and going his way 3. driue away with an angrie countenance whisperers tale-bearers flatterers who are Satans seedesmen by whom he soweth his tares euery where and his bellowes by whom he bloweth vp these hellish sparkles desirous to bring all things into combustion and confusion 4. Pray for strength and grace against it especially for the contrarie vertues of humilitie meekenesse loue and a quiet spirit which is of God much set by and hauing obtained strength and victorie against the assaults of it forget not to be thankefull but breake out into the praises of God as Dauid when he was turned backe from his rash vowe of destroying Nabals familie could not containe himselfe but testified the gladnes of his heart in these words Blessed be the Lord which hath sent thee this day to meete me and blessed be thy counsel and blessed be thou which hast kept me this day from comming to shed blood Not giuen to wine In this precept the Apostle prohibiteth a vice which is as great a let vnto ministeriall duties as any other namely the drinking of wine and strong drinkes for vnder one kind all the sinnes of that kind are forbidden Wherein all vse of wine is not inhibited the Minister it beeing a good creature of God and pure vnto the pure and in wâ—â—kenes of the bodie or griefe and heauines of heart permitted to his chearing and 〈◊〉 〈…〉 vnto them that haue griefe of heart and let him drinke that he may forget his miserie And Timothie himselfe may and must drinke a little wine for his health sake yea and besides this case of necessitie it is not vnlawfull for a Minister sometimes to take his more free libertie herein for his honest delight and pleasure as in Christian and religious feasting at marriages or other meetings of friends seeing Christ himselfe at a mariage feast not onely not prohibited vse of wine but by his first miracle of turning water into wine furnished the same with great plentie and abundance But here these rules must be obserued 1. this free and delightfull vse must not be ordinarie and customable 2. the heart must alwaies be watched that it be not oppressed nor made heauie to godly duties Luk. 21.34 3. Iosephs affliction must not be forgotten Amos. 6.6 The thing therefore condemned in the precept is when a minister is giuen to the wine a quaffer or a wine bibber one that sitts at it with pleasure swilling in wine or strong drinke and such a companion as the Prophet speaketh of who continueth at the wine or beere til it inflame him A vice which in common men hath many woes denounced against it in the Scriptures but most hatefull in a Minister as it is also the greatest let to the faithfulll performance of ministeriall duties both which the Lord himselfe hath prooued true in that one strange iudgement inflicted vpon Nadab and Abihu vpon occasion of which the Lord maketh a generall lawe that seeing they as some thinke in their drunkennes had offered strange fire and were burnt with fire whosoeuer therfore should come to minister before the Lord should vpon pain of death carefully avoid all lets and hinderances whereby they might be vnfitted vnto their dutie and seruice all which by Synechdoche are comprehended vnder that one kind of wine strong drink as those which most disturbe the minds and senses of men froÌ„ their duties And where our Apostle affirmeth that Gods steward may not be giuen to wine nor a striker what else doth he then second that of our Sauiour in the parable teaching that of all men the steward may not sit with drunkards nor smtie his fellow seruants Reasons 1. To be addicted to the wine or strong drinke taketh away the heart Hos. 4.11 that is troubleth the vnderstanding confoundeth the senses and equalleth a man to the bruit beast without vnderstanding and thus disableth the man of God in all the practise of his calling As the wise man therefore saith Prou. 31.4 It is not for kings to drinke wine nor Princes strong drinke least he drinke and forget the decree and change the iudgement of the children of affliction so much lesse is it for the Minister and Pastor set ouer Gods people least he forget Gods decrees change his iudgements as Aarons sonnes did And hence is it that the Lord deliuereth a double reason of that former lawe both to the same purpose 1. From the end Aarons sonnes might not drinke wine or strong drinke that they might be able to put difference betweene the holy and vnholy cleane and vncleane and so rightly discerne of the seueralls of their charge 2. that they might teach the children of Israel all the statutes of the Lord herein implying that if they did not carefully abstaine from wine they could not but be interrupted in both these To the same purpose may we obserue howe aptly the Apostle ioyneth these two precepts together vnderstand what the will of the Lord is and be not drunke with wine for commonly such as giue themselues ouer to this lust are by the Lord giuen vp to sottishnes that what gifts they haue had are withered and taken from them of which examples are too frequent Secondly this sitting at wine calleth him from the duties and meanes of his fitnesse vnto his calling he cannot attend to reading exhortation doctrine which is straitly enioyned euerie Timothie 1.4.13 Thirdly such a man is so farre from performance of any faithfull duty that he cannot but become rather an enemie to those that doe For the manner is that when the seruants of God call men to sackecloth ashes mourning these invite to the pots bankets still strengthning the hands of sinners when God by his Prophets calleth to weeping mourning baldnes sackcloth these call to ioy gladnesse sâ—aying oxen killing sheepe eating flesh drinking wine eating and drinking and saying to morrowe we shall die Such Priests we read of Isay 56.9.12 when the Lord calleth all the beasts of the field to deuoure and spoile what say these fellowes Come we will bring drinke and fill our selues with strong drinke and to morrowe shall be as this day Thus the loue of wine makes them faile in vision and the sitting at wine lulleth them a sleepe euen on the top of the mast as Salomon speaketh of the drunkard that in times and places of most present and desperate dangers they see none nor feare any 4. It disableth all the duties that such a one in his most sobrietie can performe suppose them neuer so commendable seeing he hath made himselfe and calling so contemptible for what authoritie can
an oracle haue out of a drunken mans mouth which is so accustomed to speake lewd things and one who hath shaken hands with the most base and wicked companions in a countrie which is an other inseparable companion of this sinne Hos. 7.5 In the day of the King the Princes made him sicke with wine and what followed he stretched out his hand to scorners so the Minister beeing hmselfe mocked with wine he giues his hand of fellowship to mockers of God of all good things and all good men Besides with what face or fruit can he disswade from idolatry who is tainted with the vilest kind of it hauing made his bellie his God more diligently seruing it then God himselfe How can he perswade to the sober and temperate vse of Gods creatures who himselfe continually abuseth them to surfeting and intemperance how can he call others to the mortifying of lusts to breake through the rule and tyrannie of sinne to the fostering of the motions of the spirit to the adoring of their profession by walking as the children of light who himselfe strengtheneth his lusts which fight against his soule who hath made himselfe such a slaue to his drinke as he cannot well sit but betweene the wall and the cup or not without the cup at his elbowe who beeing drunke with wine cannot be fulfilled with the spirit and who delighteth in such workes not of the day but of darkenes and of the night yea walloweth in such lusts as the very heathen walked in 1. Pet. 4.3 yea some of them were ashamed of This sinne then beeing euerie way so vile in this subiect it appeareth how iustly it is forbidden by our Apostle Vse This fearefull sinne is exceedingly crept into the Ministerie which no doubt is a great cause why it aboundeth so among the people For although Timothies and Titusses ought to practise exemplary temperance and sobrietie so farre as their health will suffer yet many here passe all bounds and goe beyond not onely their credit and abilitie but euen that which their health and life can well endure to whom that precept were vaine drinke no more water but a little wine for your healths sake but rather drinke no more wine for thy lifes sake so immeasurably are a number addicted hereunto that they make their bodies like runlets oâ— wine caskes and come too to neere M. Bezaes embleme of a Dutchman Obiect But what may not a man be merrie and what was wine ordained else vnto and if any other man why not a Minister Ans. If a man were readie to perish and had greife of heart such a question were seasonable then Salomon himselfe would call for wine or in some other solemnities more libertie may be taken but a paineful Minister hath other more serious imploiments then to feed vp his hearâ— in meriments and what a sober and graue carriage befitteth him we shaâ—â— after see 2. The Hebrew phrase as lesning the sinne so speaketh 〈◊〉 plaine drunkennes which indeed is not the true mirth of the heart but 〈◊〉 oppressing and deading of it vnto dutie Thus was Ammons heaâ—â— made merry with wine and Nabals heart was merrie within him But theâ—â— merriments had a wofull end the former was slaine instantly and the 〈◊〉 by the Lord ten daies after Obiect But why should men stand vpon such precise points such fellowlike men maintaine good companie and win the hearts of their people Ans. It is to stand vpon points for a Minister not to drinke and quaffe till he knowes not where he stands or how to stand but such as stand not vpon such points I know where without repentance they shall stand in the day of iudgement they haue beene good fellowes in sinne and so are they likely to be in damnation they haue kept company so long together as now they shall not part companies but be cast together to hell Obiect But I drinke not to drunkennes I would be loath to take more then I can well carie away Ans. But it is too much for a Minister to lie bezelling in the delight of his tast in beholding the coulor and remembring the mixing and yet much more to be mightie to drinke and strong to powre in strong drinke and though thou be not so dead drunk that thou canst not stand on thy legges and be thou neuer so able to carrie drinke and laie others vnderboard yet shalt thou not escape the woe proclaimed against thee seeing not onely drunkennesse but drinkings are condemned as one of the wayes of the vnconuerted 1. Pet. 4. Obiect But it seemeth no such great matter honest men are sometimes ouertaken many mens braines are weaker then other and such infirmities the Lord will not be so straite in Ans. True it is that as in Germanie so with vs the custome of the sinne hath taken away the sence of it but yet the lesse it cryeth out in the eares of mens consciences the more noise maketh it in the eares of God And can that be a small sinne in any man and much more in a Minister which the Lord vsually so fearefully reuengeth both here and hereafter and that with the sharpest arrowes of his quiuer and the greatest plagues that the treasure of his wrath can afford for it is plagued with many attendant sinnes euen the violence of the whole law of God For 1. it steales away the heart from God and his worship for where the cupps are attended there can be no care of sanctifying his name obseruing the Sabbaths but the mouth is filled with oathes the heart with lewd things and the whole man with profanes 2. It kills the bodie against the sixt Commandement weakneth the members corrupteth the sences enflames the liuer annoies the stomacke suffereth neither head nor feete to doe their duties it is full of quarrells and desperate strokes beating out of doores seruants children and her whom he should laie in his bosome 3. It fireth and enflameth all manner of lusts against the seauenth commandement it destroieth modestie and chastitie and make the eyes to look vpon strange women Noahs daughters were sure that vnnaturall lust would follow their fathers drunkennes 4. It wasteth the goods iniureth the family and maketh him worse then an Infidell it defraudeth the Church robbeth the poore of their almes wrongeth the common wealth making himselfe vnfit for office and seruice in it yea both himselfe and his a burden to others and clotheth himselfe with ragges These plagues of God accompanying this sinne cannot but hinder any sound iudgement from deeming it small so as I shall not neede to adde those many bodily plagues whereby the Lord in all ages hath testified his displeasure against it in miserable casualties and suddaine death some falling into the fire and burning themselues some into the water and downing themselues some vpon stones and breaking their legges armes or necks some killing one another by causâ—es wounds desperate stabbes and euery drunkard killing
fire from heauen know not of what spirit they are of 3. The Minister is to watch ouer mens manners more then others now if espying as he shall contempt and rebellion in some malice deceit dissembling in others and vnkindnes and vnthankefulnes in euerie corner what a life should he lead if he should be alwaies readie to draw if he should not beare with some faults and take none at the worst yea if he should not resemble God himself whose roome he standeth in who striketh not for euery escape but is slow to wrath and grieued for the euill Let none here alleadge Christs whipping the buyers and sellers out of the Temple for he was not onely a Minister but the Lord of his Temple Nor the Apostolicall rodde wherewith Peter strucke Ananias dead and Paul Elimas blind which was a gift extraordinarie and temporarie We must walke by this ordinarie canon which prohibiteth a Minister to be a striker Vse 1. What an happie change of things should our eies see if this one charge of the Apostle were duely obserued how might brethren liue together in vnitie although they retained some difference in iudgement in things circumstantiall and of lesser moment then such as are too hot might be wisely cooled without chafing and storming such as are weake might be by softnes and gentlenesse suported by the stronger such as haue strayed might by the spirit of meekenesse be reduced into the fold and such as are loath to step awrie should be incouraged in their godly care And surely this is the meanes vsed by Christ and his Apostles in the building vp of his kingdome and maintaining of his causes who while they had power to command did rather choose to beseech men and not onely practised in their owne persons but prescribed to all those who were to succeed them in their labours and to continue the ministry vnto the end Wheras contrariwise what is it that hath vpholden Antichrist so long and quickned and preserued life in bad causes but violence crueltie and rage against the seruants of God The strongest arguments in Poperie were euer fire and fagot and if they could not take away the reasons alleadged by the word this they could doe euen take away their liues by the sword of the Magistrate 2. Here are reprehended many Prophets and the sonnes of the Prophets who perhaps in the schoole of the Prophets are no better then swashbucklers fitter to receiue pay in the field then pension from the Churches patrimonie resolute Lamechs who readily reuenge an iniurie seuentie times seuen fold whose glorie is to quarrell and stand out at swords point with any man that which is Gods glorie they deem cowardise namely to passe by an offence How doe these consider that they are either dedicated vnto or dismissed with the tidings of peace that they are to serue vnder the Prince of peace euen the head of our profession who in his owne person bare all iniuries rebukes and buffettings of sinners and commanded his disciples to turne the other cheeke to the smiter not that it is not lawfull for them to stand vpon their lawfull defence but to be so farre from offering or returning iniurie as that they must rather suffer twaine then revenge one 3. The same dutie belongeth to euerie Christian for the Apostle speaketh not a word in all these ministeriall directions especially in the manner and carriage of the life of the Minister but it concerneth euery man in his place and may be his glasse of whatsoeuer condition he be And who seeth it not vnlawfull for any of Gods people to liue in wrath and enmitie or as we say like dogs and cats but as the children of one father members of one bodie maintainers of one faith and expectors of one glorie The subiects of Christs kingdome are no longer cockatrises basilisks Lyons but lambes and as sucking children harmeles and innocent so saith the Apostle the wisedome which is from aboue is gentle peaceable c. Which meeteth with a number of men marked as Caine was with the deuils brand who was a manslayer from the beginning who are men of a word and a writ nay a word and a blow if not a stabbe caring no more in their furie to spill a man then to kill a dogge such a blacke image of the deuill is stampt vpon them as they are professed enemies to the image of God and care not in how many they can extinguish it But such bloodie men whose valour and sport it is to fight it out and quarrell are for most part hit home in earnest and as they are the enemies of the commō societies of men are by God suddenly rooted out of their societie and seldome go to their graues in peace for the Lord scattereth the people that delight in warre and the cruel and bloodie man liueth not out halfe his dayes He that sheddeth mans blood by man commonly his blood is shed Abner slayeth Asahel Ioab slayeth Abner and Salomon slaieth Ioab Not giuen to filthie lucre This vice of couetousnesse is the fifth and last reckoned by the Apostle of which he would haue the Minister free The word noteth such a one as beeing greedily set on gaine and outward profits bendeth the greatest part of his studie that way or else one that will take any course vse any meanes lawfull or vnlawfull refuse no occasion but out of euerie thing neuer so base and meane can carue his owne commoditie no matter what winde it is that bloweth in his profit But to shew that all is not gained which is thus gotten the Apostle cals it filthie gaine or lucre 1. because this immoderate and vnnaturall affection maketh a man most base and sordid in getting seruill in keeping and illiberall in expending 2. because by getting or keeping this gaine some filthie sinne or other will cleaue to the fingers as in Achab and Iudas couetousnesse and murther were coupled in Achan and Gehezi couetousnes and lying were combined In the Priests and Prophets of Ieremies time couetousnesse and all manner of iniustice from the greatest to the least euerie one is giuen to couetousnesse from the Priest to the Prophet they deale all falsely and no marueile if the roote of all euill be so fruitful in all iniquitie Doct. 1. The Minister of all men must be free from such a base sinne as this is the man of God must flie earthly mindednesse as a sinne most dishonouring his high calling and disabling him from the dutie◠of it Reas. 1. This vitious affection distracteth him and infoldeth him in many impertinent businesses stealing away his heart and causeth the proper duties of his calling to lie neglected Most fitly did the Apostle compare the worke of the Ministerie to a warfare and inferreth this same reason against this vice in the person of a Minister that as he which goeth a warfare doth not implicate and entangle himselfe with the affaires of this life but hauing receiued
his presse money that he may please his captaine forsaketh all the care of wife children house affaires and calling and wholly fixeth his minde and eie vpon the busines and victorie euen so the Minister seruing not vnder a Cyrus or Alexander but vnder the eternall sonne of God ought also to diuorse himselfe from the distractions for the things of this life which in comparison must be vtterly neglected He is in this warfare rather to expect dangers blowes wounds to forecast these to prouide for these and prepare how to encounter against Satan sinne his owne and others sinnefull lusts following his captaine at the heeles and incouraging himselfe hereto both with assurance of victorie and the expectation of his pay penie of life eternall It was the greatest policie that euer the deuill watched against the Church as the woefull experience of many ages hath taught vs to heape excessiue wealth vpon the Clergie then was the studie of the Scriptures and the care of the calling laid aside and was diuerted into plotting and policie both to get more and hold that which was gotten by this Antichrist came in hereby he rose to his height hereby he standeth at this day this wealth ioyned with pompe and state is that Davus which troubleth all the parts of the Christian world both the Churches and ciuill states as in many instances might be declared Secondly this vice will make a minister falsifie the word turne the truth into a lie and take such a course in handling the word as shall bring meale to the mill This was noted in the false prophets to be the maine cause of false vision Isai speaking of greedie dogges who could neuer haue inough maketh this their propertie euerie one looketh to his owne way and accordingly prophesied for his owne purpose and advantage so Ieremie ioyneth these sinnes together Ier. 5.31 The Prophets prophesie lies and the Priests receiue gifts in their hands and Ezekiel telleth vs that this filthie lucre made the Prophets so base minded that for verie handfulls of barley and peices of bread some of them would pollute the name of the Lord in lying to his people some of ignorance by the blinding and bewitching of this sinne and others against their knowledge and conscience powring themselues out through the deceit of Balaams wages Hence is this sinne branded iustly to bee the seede of heretikes and spawne of scismatikes false teachers and apostates What other was the white which the authors of scisme and heads of faction aymed at Rom. 16.17 they serued not the Lord Iesus but their owne bellies And no other God serued the false Apostles who were enemies to the crosse of Christ but their bellie was their God why so because they minded earthly things for what any man most mindeth that he maketh his God Hence could they please all sorts of men soon turne round into square In their doctrine ioyne circumcision with baptisme and so both Iew and Gentile were contented In their liues they would suffer nothing for Christ but howsoeuer the squares goe their state and pompe must be vpheld And at this day what other is the God of Popish Priests who for their bellie haue turned all religion into gaine and almost all essentiall truths into lyes both which are readily to be prooued in particular whereas the true Apostles were most careful to remooue from themselues euen the suspition of this fearefull sinne who professed that both the Churches knewe and God bare them record that they were farre from vsing flattering words or coloured couetousnesse in their doctrine and for their practise when they might haue beene chargeable to the Churches they rather wrought with their hands that they might be eased 3. If a Minister should speake the truth yet in this tainture how powerlesly how fruitlesly for is he a fit man to raise others to heauen whose owne heart is rooted in the earth how coldly shall he perswade others that godlinesse is great gaine whose gaine is all his godlinesse with what heart can he pull other men out of the world and the loue of it when it hath wonne the strongest and most inward hold of his owne heart with what experience can he teach that the truest delight is placed in heauenly things or that Gods kingdome is first to be sought when his thoughts are taken vp as the disciples were once in dreaming of a temporall kingdome with what face can he teach the doctrine of Gods prouidence when himselfe caâ—kes and laieth about him as though he had no father to prouide for him how can he curbe in others these vnnaturall desires which as the dropsie proceede most of fulnesse and abundance when as they are so setled in himselfe Thus this one lust vnfitteth him to all his duties Vse This confuteth many base minded men in the ministerie whose thoughts studie paines and labour are altogether bended and set vpon this conclusion That they wil be rich to which purpose they heape vp liuing vpon liuing cast their largest extent and contriue the building of their owne houses although in the meane time the house of the Lord lie wast Which grieuous sinne if it were so fearefully accursed in the common people of the Iewes what a grieuous plague hangeth ouer the head of that Minister whose calling laieth a further necessitie vpon him not to build a material house made with hands but a spirituall habitation for the Lord consisting of liuing stones in the hearts of men and yet all this worke is neglected that his owne neast may be well feathered And from the same fountaine floweth it that some are knowne vsurers others are farmours and husbandmen rather then Prophets others merchants buyers and sellers of Churches people and inferiour commodities others in marketting and yet in farre baser affaires spend their time and wast themselues which pitifull fruits of this filthie lust are so rife and so ripe that if old father Latimer liued in these dayes he would boldly avouch that if couetousnesse were lost we might find it in the Clergie some Iudas or other would haue the bagge Now there is no great hope of the recouerie of those who are alreadie clasped in the windings of this sinne they are desperately endangered to be drowned in perdition so sweete is the morsell and so pleasant is the bootie that they will not let it goe To them therefore I will say no more but as Peter to Simon Magus Pray to the Lord that if it be possible the iniquitie of thy heart may be forgiuen thee I will rather turne my speach to euery young Timothie and Titus beseeching and exhorting them all timely to preuent this sinne and to frame their hearts to that exhortation of Paul 1. Tim. 6.11 But thou O man of God that is who hast place or art to haue office in the Church by ordinarie calling as the Prophets and men of God of old had by extraordinarie Thou who after a speciall
against seducers for such there be and store of such seeing there is such store of the contempt of the light indeede if there were no hatred of the light there would be either no deceiuers of minds or no danger by them for they could not preuaile but seeing there is so litle loue of the light these must needs abound Hence is it that of late yeares such troupes of Iesuiticall seducers of minds haue entred vpon vs and haue beene bold notwithstanding seuere lawes some enacted some reuiued and quickened against them to skulke in ignorant places and how can it be but that such places as want sound teachers should be haunted with seducers Would God such publike persons whome it concerneth would enforce a most forceable law against them which is the placing of faithfull and furnished Pastors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parish by parish who might fence them against such delusions And for priuate men let them be resolute for the present truth and contend for it seeing the most constant hardly hold out vnto the ende and seeing the Lord sendeth false Prophets to trie whether we loue him or no. If we hearken to deceiuers the Lord then manifesteth that hypocrisie which was in our hearts euen then when the greatest shewes were made by vs. Especially they of the circumcision Paul thus notably describeth the Iewes by a principall adiunct as elsewhere he putteth circumcision and vncircumcision for the nation of the Iewes and Gentiles the one of which was circumcised and the other not in which sence also Christ himself is called the Minister of circumcision that is not of the law which he put an end vnto and absolutely fulfilled but in that he was a Minister of the Iewes within whose borders he contained himselfe as he was not sent but to the lost sheepe of the house of Israel Now the Apostle not so much meaneth the people of the Iewish nation as the Iewish teachers the teachers of circumcision such as are mentioned Act. 15.5 with whom the Apostles were alwaies exceedingly troubled who as Gala. 6.12 compelled men to be circumcised not by any outward force or power but forced it vpon them in hope of merit as absolutely necessarie to saluation the omission of which they taught to be a dangerous and damnable sinne whereas indeed by the death of Christ circumcision was now nothing as vncircumcision was nothing neither any outward thing any thing auaileable to saluation but a new creature within The persons then whom the Apostle painteth were such teachers as would ioyne Christ and Moses circumcision with Baptisme and the faith of the Gospel with doctrine of the law to iustification And these he boldly noteth and nameth both because there was an apparant vice conuinced as also because it was such a one as beeing permitted would haue ouerturned the Gospell the faith and saluation of men Which we will first shew that it was so and 2. what we are hence to learne For the former the greatnes of the error will appeare if we consider the vse and ends of the institution of that legall Sacrament of circumcision The vse of it as of all other such ordinances yea of the law it selfe by which they were quickned in their times was to be shadowes of good things to come and therefore they all were to receiue their date and death when the bodies of things themselues appeared The which would more clearely appeare in this Sacrament if we should stand to apply that which the Apostle generally vttereth of the sacrifices of the olde Testament and as true in their ordinarie Sacraments almost all things in the law were performed with shedding of blood and without shedding of blood was no remission All which the Apostle there prooueth to be dated by the shedding of a more pretious blood then the blood of bulls and goates So as although before Christs death euery mans shedding of his owne blood was needfull to fulfill the rite of the 〈◊〉 yet seeing Christs blood once shed putteth an end to all ceremoniall shedding of blood it must follow that this Sacrament must cease because in Christs blood the circumcision of all was celebrated Againe consider the end of circumcision which was either 1. politike or 2. diuine In regard of both these it must needs be ceased The former was distinctiue to distinguish Gods people from all other nations who in reproch were called vncircumcised as Dauid in disdaine calleth Goliah an vncircumcised Philistin the Apostle calleth it a wall of partition parting the people within the covenant from those that were without it Which wall so long as it stood vp they might contract one with another especially in marriage and therefore the sonnes of Iacob would haue this barre remooued before they would match their daughters or sister to the Sichemites yea they might not entertaine any stranger seruant but he must first be circumcised whether he were borne in the house or bought with mony Obiect If it be said that other nations receiued circumcision besides the Iewes as the Ismaelites Ammonites Moabites Egyptians as histories truely affirme I answer it was easie for the people bordering vpon Palestina to take it vp from the Israelites as the Moabites and Ammonites and for the Egyptians they doubtles learned it from them when they soiourned with them 400. yeares But yet ceased it not to be a distinction betweene them For 1. these receiued it not by the commandement of God but of their owne heads by Satans mallice seeking to ouerturne Gods ordinance 2. Not as a signe of the couenant for God made none with them 3. Not as a profession of faith and obedience to the true God for they claue still to their idolls in all which respects Gods people duly obserued it from whom at first they tooke it vp by foolish imitation and afterward continued it as a rite and tradition from their fathers Now who seeth not that when the Apostle writ this Epistle all such distinctions of men were ceased and that Christ broke downe this partition wall in whom now neither Iew nor Gentile bond nor free male nor female but all are one The second vse of circumcision is diuine and that is threefold 1. To remember Gods covenant made to Abraham and his seed it beeing a seale of it on Gods part and a signe of it vnto man and therefore called by the name of the couenant it selfe Now in this vse it must needs be ceased for if the covenant it selfe be ceased the signe of it is void and frustrate But consider what branch clause of it you will this truth will appeare if that concerning the multiplication of his seede as the starres which was a temporall blessing let the Iewes come now and say as in Christs time we are the seede of Abraham and Abraham is our Father answer may be shaped them that whosoeuer doe the workes of Abraham are Abrahams seede or if that principall clause
of the blessed seede in whom all nations should be blessed Elizabeths speach sheweth the accomplishment thereof Blessed art thou among all women because the fruite of thy wombe is blessed which words she vttered beeing filled with the holy Ghost ver 41. or in generall looke to the whole old covenant of the old Testament it is after a sort ceased and a new established in stead of it see Heb. 8.8 In that he saith a new testament he hath abrogated the olde 2. Diuine vse was to signifie the inward circumcision of the heart wrought by Christ and therefore called the circumcision of Christ whereby he inwardly cutteth off the corruption of the heart iustifieth vs regenerateth vs setteth vs into himselfe communicateth all his merits and benefits of them vnto vs to all which purposes he once appeared in the flesh and now in his owne bodily absence sendeth out his spirit This Paul calleth circumcision made without hands Now how iust is it that when the circumcision without hands appeareth that the other made with hands should cease 3. Divine vse was to represent baptisme which was to come in place of it in the new Testament Coloss. 2.12 yee are circumcised in that yee are buried with him through baptisme Now then when baptisme which is Christian circumcision is once instituted necessarily must Iewish circumcision which was a type of it cease From which three ends we may answer that maine allegation for the continuance of circumcision in that it is called an eternall and euerlasting couenant But 1. the couenant is said to be euerlasting not simply but conditionally namely so long as the couenant of it lasted for gnolam signifieth not alwaies a time without all ende but such a time as after a long durance may admit determination and expiration 2. In respect of the thing signified that is grace in Christ it may be said to haue euerlastingnes 3. In regard of the perpetuall supplie thereof by baptisme which is to last as long as time but not in the ceremonie or shaddowe of it as the false Apostles taught much lesse with confidence in it as a meritorious cause of iustification All this hath hitherto let vs see the error and sinne of these seducers Now the danger will be descried if we consider that of Paul If yee be circumcised Christ will profit you nothing for what were this other then to denie the true Messiah and his appearing in fulnesse of time what were it but to reare vp againe the partition wall which is destroied what else then to renounce the new couenant of grace and establish againe the olde one of workes which was to giue place to the new so as truely saith the Apostle by establishing circumcision a man becommeth a debter to the whole law which cannot but be ioyned with the fall of all religion faith hope baptisme and consequently the losse of saluation it selfe Doctr. The plainnes of the Apostle in deciphering the seducers so manifestly as they might be knowne teacheth that where there is a common danger towards the Church by meanes of false teachers we are not to spare their credit but to laie them open as not onely their errors but their persons may be knowne and taken heed of in which regard Paul nameth these deceiuers And hereof are sundrie other forcible reasons 1. Because the saluation of the Church and members of it is more to be respected then all Satans synagogue 2. It is necessarie that such should be knowne for feare of infection for false teachers may do more mischeife in poysoning the flocke then a number of priuate men can doe 3. The Apostles tooke great libertie herein as Paul nameth Alexander the Coppersmith and wisheth Timothie to beware of him and Iohn in his third Epistle nameth Diotrephes for his ambition and promiseth to decipher him more plainely and so paint him out in his colours as that the Church might abhorre him But yet this text affordeth vs some conditions of such plaine reproofe which necessarily must be obserued to the right performance of the same As 1. the error must be certainely knowne as this was 2. It must not be euery small error but such a one as 1. greatly impaireth Gods glorie 2. greatly impeacheth mans saluation as we haue prooued this to doe For otherwise if their errors were either lesse dangerous in themselues or more dangerous to themselues alone although herein they must be made voide of excuse their wickednesse shewed them and their prepared damnation preached vnto them if they did not hurt others with themselues the true Pastors might with lesse danger dissemble their errors and let them rot away in their filthinesse but in the foresaid cases there must be no bearing of them 3. In the reproofe Christian loue must bewray it selfe as the minde and intention of the Apostle here no doubt was not to gall or vex these deceiuers nor to wrecke himselfe vpon them but carrie in his eye the care of the Church and the profit of Gods people Euery good action must be done well in a good manner and in a good intent and here especially the manner must discouer the intent and that is when such a spirit of meekenesse putteth forth it selfe that euen the parties openly reprooued may see their good sought in hauing their sinne discountenanced and their persons rather discouered then disgraced Vse 1. This doctrine noteth the simplicitie of some who thinke it very vncharitable so to note open offenders in open reproofs as men may carrie them leuell to the offenders or impute it to want of discretion or to some malitious intent of the discrediting of men whereas besides that no such thing is intended the propertie of charitie is more carefull to preuent the common hurt of the Church then to saue the credit of some few men of corrupt mindes 2. Whereas some idle and foolish heads haue set themselues on work to paint out some worthier men then themselues in their colours and to picture out some sort of men better then themselues men of sounder iudgement conspiring in all the maine points of true religion and of innocent and inoffensiue liues with the black coales of enuious and slanderous invectiues striuing to besmeare them these haue no colour of warrant for such a rouing and distempered practise For 1. they haue no calling God neuer setteth any man on worke to defame his seruants 2. Are such errors as are imputed to them knowne and conuinced or litigious and controuerted or are they such as ouerturne religion and saluation seeing they consent in the whole truth and substance of religion 3. Doe not all eyes which looke on such pictures see the intentions of the picturers to haue beene gall bitternes vexation and wrecking of mens persons so farre from the spirit of meeknesse that the spirit of malice hath suggested them with words as sharpe as swords and as Iob speaketh of the crocodile flames of fire goe out
be as carefull to maintaine them for otherwise we loose most pretious things purchased with the pretious blood of the Sonne of God the commandement is to stand fast in the libertie in which Christ hath set vs free we must suffer no cauiller to infringe our charter nor bind vs where Christ hath loosed vs. If the Lord haue pronounced all things that is indifferent pure free to the pure beleeuer let a Popish spirit come boast of his vowe of voluntarie pouertie of single life of abstinence from flesh c. we haue learned otherwise from this Scripture that not onely all estates bondage or libertie riches or pouertie marriage or single life are alike vnto God but also that all creatures are sanctified to the sanctified receiuer and consequently that all their vowes besides that they are out of the power of him that voweth doe nothing else but reuoke and abolish Christian libertie And lastly we are to testifie our thankefulnes for such liberties purchased especially by abhorring the wickednesse of Poperie which bringeth vpon men a more detestable bondage then that of Egypt 1. by binding them to seeke for righteousnes and iustification before God by the workes of the lawe 2. by imposâ—â—â— a masse of traditionarie precepts and commandements of men 〈◊〉 by 1. they steale away this dearely purchased libertie 2. hold the Church vnder rudiments now after that faith is come 3. robbe Christ of his honour by lessening his benefits and darkening his grace 4. set themselues in the roome of Christ in making lawes to bind the conscience vpon paine of damnation although God is the Lord of it Thus much of the former branch of this 15. verse But vnto them that are defiled and vnbeleeuing is nothing pure but euen their mindes and consciences are defiled This opposition sheweth the truth of the exposition of the former words for as by the pure were meant the regenerate and beleeuers so by the impure person the Apostle affirmeth that he meaneth the vnregenerate and vnbeleeuer who wanting faith whereby he might partake with Christ and all his benefits whose righteousnesse and innocencie is the onely lauer of the Church by which also he might haue his heart within him purified in part and his outward conuersation cleansed from dead workes wherein he walketh he is no better then a leper in Gods eyes ouerspread with naturall corruption and outwardly spotted and speckled like the leopard and in regard of the whole man like a blackeamoore who cannot change his hewe for such an impuritie is here asctibed to the vnbeleeuer as not onely outwardly runneth vpon him but such a one as hath taken and corrupted both the inferiour and the most supreame and excellent faculties of his soule euen his minde and his conscience By the minde is meant the whole vnderstanding part of the soule which beeing the eie of the soule carrieth with it reason iudgement and election The pollution of which is to be taken vp with darkenes and blindnes 1. Cor. 2.14 to be filled with vanitie Eph. 4.17 with fleshlinesse Colos. 2.18 in so much as all the naturall wisedome of man is fleshlie and deuillish By conscience is meant that facultie of the soule which by applying particular things iudged of and done doth determine them either with or against them which depending vpon the former must necessarily be ledde into the errors of it no otherwise then one blind man is ledde by an other into a ditch The pollution of it is when it is either idle or ill occupied the former when it is sleepie sensles or feared doing nothing at all neither accusing nor excusing the latter when it doth both these but neither of them as it ought but accuseth where it should excuse and excuse where it ought to accuse Now both these being thus polluted let the vnbeleeuer turne himselfe to any thing in generall without himselfe as all things in generall fall vnder the vnderstanding or turne him to any particular thought word action concerning himselfe which onely the conscience hath to doe with in all these he is polluted so as nothing to him can be pure So as we must here conceiue of an absolute impuritie ascribed to the vnbeleeuer which is the onely difference in the opposition for whereas puritie was in the former branch attributed to the beleeuer in some respect onely for 1. the best are encombred with originall sinne 2. but in part and not fully regenerate 3. ouertaken not seldome with actuall transgression which may and doth make them still crie out with Dauid Lord create a cleane heart within me This impuritie is absolutely and without any restraint ascribed to vnbeleeuers and vnconuerted men And in this branch also the Apostle bendeth himselfe against the error of the Iewish teachers who were verie strict and curious least they should be outwardly by this or that meate day garment or otherwise be defiled for he would haue them conceiue that he spake of no such thing neither were these the subiects wherein their impuritie did so much consist but in such a thing as stucke nearer them then any outward thing yea then their verie skinnes euen in vnbeleefe and consequently in such a power of sinne in their hearts as made all things though in their nature and institution neuer so good yet vnto them and in their vse no otherwise vncleane then a fustie vessell corrupteth the sweetest wines that can be powred into it And therefore would he haue these ceremonie-masters to turne their eyes into themselues and looke into their inside and then they shall see themselues bootelesly to employ al their paines in keeping themselues from outward pollution so long as they carrie that within them which defileth euery thing they meddle withall Whence wee learne sundrie instructions Doct. 1. We haue here a good argument of the diuinitie of Scripture in that it can and doth as God himselfe enter vpon and iudge the thoughts of men and of men themselues not as men from things without but from things within euen according to their cleannes or vncleanes before God From this argument the Apostle prooueth the same thing Hebr. 4.12 the word of God is liuely and mightie in operation and deuideth and cutteth a sunder the soule and spirit that is it worketh not only vpon the inferiour faculties which are lesse pure but vpon the purest and most supreame part of the soule called the spirit and the minde and by Paul the spirit of the minde for nothing is so secret in the soule but it lyeth vnder the stroke of the word which pearceth as farre as the eye of the author of it to whom all things are naked and open vers 13. No Anotomist can by cutting vp one part of the bodie after another so manifestly discouer to the eye the seuerall parts of man as doth the word and the spirit therein discouer and reprooue the most inward thoughts such a light carrieth with it as chaseth away the darknesse
be subiect to the law of God Thus euery way the wickednes of man is great all the imaginations of the thoughts of his heart are only euill continually neither can be other seeing whatsoeuer riseth of flesh is no better then flesh Vse 1. Hence we see in part the corruption of our nature and in it the reproach of our first sinne and fruit of our first transgression whereby we might learne to be ashamed of our filthines which is thus seated and resteth not onely in the inferiour parts and powers of the soule or as Papists speak in the flesh and sensual part but euen in the reasonable most excellent part of the soule which is the minde and conscience This very cōsideration should be as a hammer to beat down proud thoughts which rise vpon the gazing of outward things and respects on which so many beare themselues who doubtles would quickly strike saile if they could turne their eie a little to see themselues by nature and naturall courses the children of wrath enemies of righteousnesse haters and hated of God Many a man blesseth himselfe in that he keepeth his bodie cleane from vnlawfull filthinesse his hands pure from open iniustice his words free from iniuring men and thus content themselues with a ciuill righteousnesse which is to glorie in the flesh But could they looke vnpartially into their soules they should finde a filthie sinke and puddle steaming out noysome and graceles parts into the whole behauiour all which thrust them vnder the regiment of death Yea euen the best of men regenerate finde this lawe of euill with them which ministreth smal ioy to some parts of their liues when they see the seedes of all sinne in themselues and these seedes to rise vp into the blade and care sometime before they attend to cut them downe or weede them vp and when they finde themselues as readie to yeeld an haruest of iniquitie as others if the good husbandman should not still be pruning and dressing them 2. As man could proceede from an habite of good to the priuation of it so can he not of himselfe go backe from this priuation to the habit seeing no freedome at all is left in any facultie of his soule to spirituall good Is the mind and conscience and all things impure to the vnbeleeuer and hath his will any more priuiledge then the other how erronious then is that doctrine of the Church of Rome and the schoolemen who teach that mans free will to good is not altogether lost but much weakened in spirituall motions that it can dispose and prepare it selfe to grace and that it coworketh with the grace of God in the verie first beginnings of grace Whereas the Scripture teacheth that man is so farre from his owne helpe in his recouerie that he resisteth it and fighteth against it till the Lord mightily subdue him as he did Paul on his way to Damascus The first degree or preparation to the cure is the knowledge of the disease but the naturall man will not be brought to acknowledge and confesse his estate Psal. 14.3 there is no man that vnderstandeth his way our Apostle hath elsewhere also ruled this case 2. Cor. 3.5 we are not sufficient of our selues to thinke a thought and therefore much lesse to will Philip. 2.13 It is God that worketh in vs both to will and to doe where we are not said to will actiuely but acted that is so farre as God maketh vs to will good Let our pouertie then be hence acknowledged Gods glorie magnified Christs merit amplified in which alone we recouer all our wants and are raised out of our graues of death 3. Hence we see the necessitie of regeneration in euerie part Eph. 4.22.23 be renewed in the spirit of your minds confesse then and crie out with the leper I am vncleane I am vncleane and seeing if Christ wash thee not thou hast no part in him pray with Peter wash me Lord not my feete onely but my hands and head yea my whole bodie and my whole soule my whole man The Apostle prayed that not onely the inferiour faculties of the Thessalonians as the affections and appetite which are the feete of the soule might be washed but vseth this forme The God of peace sanctifie you wholly 4. If the wicked man be thus vncleane then hate his companie the vile person is to be contemned come not neere him touch him and thou wilt be defiled he is filthie within and without and with the leper must be thrust out of the campe for feare of infection Doctr. 3. Before this naturall vncleanenes be purged euerie thing is vncleane vnto a man the vnbeleeuer tainteth euerie thing that he toucheth nothing within him nothing without him which is not polluted although not in his owne nature yet vnto him and in his vse Let a naturall man turne him to any action word or thought all of them not excepting the best are against God because they proceede from vncleane mindes and consciences 1. His actions spirituall euen his best seruices as praying hearing reading receiuing of Sacraments almes all these beeing the sacrifices of the wicked are abhomination vnto the Lord who first looketh to the person and then the gift who if he turne his eare from hearing the lawe euen his prayer is abhominable if he choose his owne wayes let him kill a bullocke for sacrifice it is all one as if slewe a man if he be a polluted person that toucheth any of these holy things shall they not be vncleane yes surely the most diuine ordinances are turned to him to sinne for the Lord first requireth pure parts and then pure actions Ezech. 36.26 2. His ciuill actions his honest dealing in the world his buying selling giuing lending his labour care yea all the duties of his calling are in and to him no better then sinnes 3. His naturall actions as eating drinking sleeping recreation physicke all are vncleane vnto him 4. All Gods creatures and humane ordinances as meate drinke cloath goods lands buildings mariage single estate in a word the whole way of the wicked is abhomination to the Lord Prou. 15.9 All these are witnesses of his sinne and filthinesse all of them are enlargers of his woe and damnation because he wanteth faith to lay hold on the Lord Iesus whereby the iust doe liue haue their heart purified and so are made Lords ouer the creatures Vse 1. Seeing no man can with good conscience goe about any thing while he is in his sinne and vncleannes let it mooue euerie man to beware especially that he approach not neere the courts of God nor compasse the altar without washing his hands in innocencie The Ministers may not take the word into profane mouthes and hands themselues hating reformation The brasen lauer must put them in minde of their dutie which was set betweene the tabernacle and the altar that the Priests might wash their hands and feete whensoeuer
in word of our selues wherein the generall practise of men is not so answerable For 1. who doth not professe of himselfe that he loueth God with all his heart and it were pitie else that he should liue and yet indeed the most desire no communion nor fellowship with him in his word and sacraments nor in their owne prayers thinke not of him speake not of him but in others the most measure their loue by their priuate gaine so long they loue him as they gaine by him like the Scribe that would follow Christ euery where till he heard that Christ had not where to hide his head then we heare no more of him Matth. 8. 2. We all professe euen by our comming to the word as the people to Moses speake thou to vs from God and we will doe whatsoeuer the Lord commandeth vs by thee and so professe subiection to Christ as to our Lord but with the Scribes many of vs say and doe not or like the younger brother who said to his father he would goe worke in the vineyard but did not And many of vs may fitly heare that sharp rebuke of Christ Why call yee me Master why professe you your selues Christians and doe not the things that I speake doe any seruants so deale with their master and not be turned out of doores 3. Who professeth not that he serueth God and he hopeth acceptable inough he commeth to Church he heareth what is said he receiueth the Sacraments and prayeth with the congregation But follow this man home doth he and his house serue the Lord doth he read instruct pray there hath he a little Church in his house oh no he hopeth God will beare with him he is not booklearned or he hath a calling he can find no time nor ability for such matters now haue we found the man we sought for no practise of pietie at home none abroad no substance of religion at home it is but a shadow abroad 4. Lastly we all wil boldly say with Peter we will neuer denie Christ no we will die with him rather and yet we will part from nothing for him we will not leaue our lusts for him much lesse our liues and as we will doe nothing for him so we will suffer as little scarse a word of reproach for his sake much lesse a blow least of all the stroke of death and consequently seeing we cannot denie our selues for him we cannot but denie him whatsoeuer we boldly vtter to the contrarie Thus might we examine euerie particular through the commandements and in euerie branch of them discouer in our selues such manifest fruits of hypocrisie as these be in which regard let vs challenge our deceitfull hearts and sift them well and we cannot but finde seaven abhominations in them euery one making vs more odious to God then other Obiect But I hope I am no such man I cannot by these notes discerne my selfe to be an hypocrite Answ. Yet maist thou be one and receiue thy portion with them For there be two sorts of hypocrites 1. such as knowe themselues so to be they knowe they dissemble in the things they speake and doe such were the Pharisies who did all things to be seene of men these haue a cloud of witnesses against them for besides God their owne words shall be their iudges their workes shall accuse them and their hearts and consciences shall be as a thousand witnesses against thē 2. others knowe not themselues to be hypocrites but thinke themselues sound enough as that Pharisie Luk. 18. who thanked God that he was not as other men and Simon Magus Act. 8. who beleeued Phillips words was baptized wondred at the things done by the Apostles and yet had no part nor portion in them because his heart was not right with God and yet he thought that he had And so is it with many who think that because their consciences sleepe or are brawned with some raigning sinne that they are sound when they shall one day finde the Lord greater then their consciences with whom such righteousnes as exceedeth not the righteousnesse of the Scribes and Pharisies will not goe for paiment It behooueth vs then to take vp the Apostles counsell Take heed brethren least there be at any time in any of you an euill heart of vnbeleefe causing you to depart while yee seeme to approach vnto him from the liuing God and on the contrarie to labour to expresse the power of godlinesse daily that in the last of our daies we may reape the sweete fruite of it when we shall be glad that we haue had no part with hypocrites Thus by Gods blessing are we come to the ende of the first Chapter to him be praise for euer Amen CHAP. II. BVt speake thou the things which become wholesome doctrine 2 That the elder men be sober honest discreete sound in the faith in loue and in patience THe Apostle hauing described the dutie of a faithfull Pastor in the former Chapter and exhibited a vewe of such as the Lord calleth and approoueth who must be men both of singular integritie for their life and of skilfulnesse and abilitie to teach he now applyeth all that spech to Titus exhorteth him to the exercise of his talents receiued to his masters best advantage And first he generally instructeth him what himselfe must teach namly wholesome doctrine And secondly how he should particularly apply himselfe and his doctrine to all sorts of men who are distinguished 1. by the sexe men and women 2. by the age old and young 3. by their condition some beeing masters and some seruants the meanest of which must not be contemned but euerie man and woman of what age and calling soeuer they be although their condition be neuer so seruile must haue their portion in this wholesome doctrine from the 2. to the 11. v. Thirdly he followeth some notable reasons why this holy and wholesome doctrine must be taught and learned spoken and heard from the 11. verse to the ende of this Chapter First for Titus his owne dutie it is laid downe by way of opposition and knit to the former matter and Chapter by the coniunction But teach thou As if he had said although the false teachers whom I haue described dote vpon dreames and feede their hearers with fancyes and doctrines of men to the corrupting and poisoning of soules and turning men away from the truth thou must be vtterly vnlike them in thy preaching they speake pleasing things but thou must speake profitable they by despising the simplicitie of the Gospel fall not onely into dangerous errors which they broach but into loose and idle discourses which bring diseases vpon the soule But thou on the contrarie must plainly and familiarly discouer vnto all estates of men and women their estates and duties that thereby they may be brought to soundnes they cannot but speake and teach as they are but let them trifle as they will and liue as they list thou
stand longer vpon this question leauing it to be considered further of crauing that wiues would be carefull in subiection to God and their husbands not to stretch these grounds beyond the rules and ends propounded Quest. And here commeth another question to be resolued whether the husband may beate his wife to force her vnto this subiection Ans. It seemeth no although some of reckoning be of the other opinion For 1. there is no word or example for it in Scripture 2. No man euer hated much lesse except he were mad beat his owne flesh 3. Her subiection must not be seruill but as of a member to the head Obiect But a man may let himselfe blood Sol. It is safe in his arme or foote in children or seruants but he must beware of letting the heart blood Obiect But Christ correcteth his spouse which is deare vnto him and yet reteineth his loue entire and so may the husband Ans. Christ is not the husband onely but an absolute King 2. An husband may checke and correct by admonition and reprehension but to proceed to blowes is vnwarrantable beeing such entire companions and of the same flesh yea condemned by the Fathers the ciuill lawes and the Heathen writers themselues But what if the wiues mallice be desperate and incurable Ans. Take vp thy crosse make good vse of it beare as much as possibly thou canst waite and applie God for her returne 2. Where thou canst not beare prouiding that offence by all possible good meanes be auoided and publike peace not interrupted the next remedie is the Magistrate but between husband and wife both tyrannicall rule and compulsiue obedience ought to be banished Contrarie to this free subiection is the common vice of wiues which is to be proud as Vashti not enduring the gouernment of husbands but by vncomely gestures and vnshamefast lookes and sometime by hote and bitter answers bewray the vnquietnes of their spirits when once their owne wills are crossed farre are they from that meeknes and quietnesse of spirit which Peter prescribed as the most comely attire for women who ought scarce to giue theÌ„selues leaue to be out of quiet with others in the family in the husbands presence least he be vnquieted or any way offended That the word of God be not euill spoken of These words containe a generall reason inforcing the necessarie practise of all the former duties By the word of God is meant the doctrine of the Gospel taught receiued and professed by beleeuers in all ages which holy Gospel as it is glorious in it selfe so ought the glory honor of it to be preserued yea and aduanced in all that looke for saluation from it and therefore no Christian may become so much as an occasion of reproach vnto it And whereas the word is blasphemed either by the words or deeds of professors the second is here aimed at our Apostle concluding that then the doctrine of the Gospel is blasphemed when the life of the professor is not tuned vnto that doctrine And yet fuâ—ther whereas the life of a professor is vntuned vnto the doctrine two waies either by doing that which is prohibited or else by not doing that which is prescribed the latter is here especially condemned namely a life idly ledde in regard of Christian practises for the Apostle hath not so directly reprooued vices as required in women the practise of all the forenamed vertues vpon this ground least the word be euill spoken of noting vnto vs hereby thâ—â— a Christian should be so farre freed from the power of sinne as that to be idle or negligent in the work of the Lord is too sinnefull in such a one Doctr. Profession without practise striketh not onely the person professing but the word of God it selfe which he doth professe by occasioning the prophane to blaspheme and scoffe at Gods holy religion Rom. 2.24 The name of God is blasphemed among the Gentiles thorough you Reas. 1. Such is the malice of the deuill and his instruments that hating God himselfe they turne whatsoeuer they can against God and his truth which is a light discouering their darkenes Hence doe they not so much maligne the person of a poore professor who perhaps neuer made nor medled with them as the light and truth shining in him yea let God touch one of their familiars and call him out of such a poisoned companie that person is presently hated and despised for the truth which if he did not now hold out they would loue and embrace as formerly they did and consequently a professor by his error calleth not so much disgrace and malice against his owne person as against the truth for let any but a professor sinne the more would the sinners of the world loue them as their owne but if any such offend or steppe awry easily shall a man perceiue where the bile is oh say they this is a goodly profession indeede which giueth them leaue to doe this or that and exclaime as though the profession were not of God because the professors shewe themselues to be but men Secondly the Lord imputeth this sinne not so much to them who doe blaspheme the truth who are the actors of this sinne as they who are the moouers and occasioners of the same Ezech. 36.20 when they entred among the heathen they polluted my name that is the heathen diligently watched the words and behauiours of my people because they beare my name and came as it were out of my schoole but my people beeing not so carefull of my name which was called vpon theÌ„ blasphemed it iustly causing others so to do Although therfore men may conceiue that by their bare profession they endanger themselues yet indeede the dishonour returneth vpon God and his Gospel euen as Dauid might thinke that he onely sinned against Vriah Bathshebe and his owne soule yet the Lord telleth him that his sinne was yet more infectious in that he had made Gods enemies to blaspheme Thirdly what a iust disgrace is it for the profession of Christ to haue such hangbyes as whose liues speake that either they knowe not or remember not or affect not or neglect yea despise that doctrine by which they expect saluation Vse 1. Let euery professor examine his life whether it bring honour or discredit to the Gospel whether his light shine among men or whether in any thing he giue offence vnto any for there is neuer a sinne in a professor but it is hereby doubled in that he woundeth not his owne soule alone but many other Christians with himselfe yea and the Gospel of saluation No meruaile then is it that the Lord is so ielous in the sinnes of such men who come neere him and in whome he looketh to be sanctified that although he forgiue their sinne wherein they dishonour his name yet for the maintenance of his glorie he will visit it in the eyes of men with the rods of men whereof we haue a pregnant example euen
rules 1. So to exhort as that the consciences of men may conclude that euen there where he perswadeth and entreateth he hath power to command and terrifie though in his loue he lay downe that power for the present 2. That he doe not there exercise lenitie where the case requireth seueritie nor mildnesse when the case requireth the worke of seruent zeale As first where sinne waxeth bold the Minister must put on boldnesse If a calfe stand before Moses it is a case wherein the mildest man vpon the earth must forget his meekenesse and cloath himselfe with zeale for the glorie of God Sometimes the Minister is to deliuer the word as it were in a soft and still voice and sometimes he must change his coppie and lift vp his voice like a trumpet to shewe Iudah his sinne and the people of God their transgression Secondly when admonition and exhortation will not serue to cut off sinne but there is rather a reioycing in it Here Paul himselfe will put on his authoritie 1. Cor. 5.2 13. put away from you that wicked man Thirdly when the ministerie is or is like to be drawne into contempt then especially must it put on power and authoritie This was the practise of the Apostles who were forced often partly by the low estimation of the simple and ignorant who esteemed of the preaching of the Gospel but as foolishnes and partly by the malitious oppositions of the false Apostles who depraued their ministerie as weake and vnlearned to be long in the challenging of their calling power and authoritie see 2. Cor. 10.2.8 c. Vse 1. Ministers must labour wisely to discerne betweene persons and actions as Ioseph did betweene the persons and causes of Pharaohs butler and baker and speake differently to the tractable and stubborne children and seruants must not be dealt with alike Christ spake not to the Priests and people alike nor Iohn Baptist to the Iewes and Scribes alike nor Paul to the Galatians and Ephesians alike but Gods mouth must separate the pretious from the vile Compassion must be had vpon some but not all others must with feare be pulled out of the fire neither may the Publican and Pharisie looke for the same sentence and iudgement 2. Whereas men cannot endure preachers who leaue exhortation to thunder out damnation let them know that if their sinnes be growne bold as an harlot and the word of meeknes cannot preuaile against them we must then come with a rodde and not the spirit of meeknes otherwise as Christ was most meek in his life and doctrine so should his Ministers be also The third point in the verse is the vertue commended to the practise of young men and that is the grace of sobrieeie which moderateth the minde in the lusts and affections in generall and is not to be restrained to that outward sobrietie which is opposed to intemperance in meat and drinke for it is taken for graunted that intemperance must be nipt in the head and broken in the shell before it be hatched and outwardly produced into the life This appeareth 2. Tim. 2.22 where Paul in other words prescribeth the same dutie vnto Timothie flie the lusts of youth not meaning thereby such vncleannes and lasciuious filthinesse wherewith gracelesse young men were carried away for Timothie was now of such grauitie as befitted an Euangelist but he would preuent in him all that violent course and carriage of affections vnto which that hotter age is more propense not fearing that Timothie would breake out into filthy vncleannes of lusts so much as least his youth should carrie him to rashnesse pride selfe conceit and so cause him to fall through too much confidence Now how fitly is this precept directed to young men the sinne of whome is the strength of lusts Salomon himselfe ascribeth this to their age to carrie much indignation wrath griefe in the heart and much euill in their flesh that is many noysome and troublesome lusts wherewith through their heate they are assayled Of their presumption and ouerweening themselues wee haue instance in the young man All these haue I kept from my youth Of their want of consideration and experience in another young man who heedlessely went on to destruction as an oxe to the slaughter or a foole to the stocks euen so went he Of their rage and heat with vnadvised rashnes in Rehoboams yonger counsellers stirring vp their master to needles terrors and threats Of their prodigalitie and vncleannes in the younger brother called the prodigall sonne who spent all vpon harlots all which things are not spoken to free other ages from such inordinate lusts for naturall corruption is not idle in any age but incessantly is hatching euill motions and actions but of all ages youth is most fertill and abounding as the fattest grounds with weedes with all wicked inclinations vicious and raging affections and there is no vice vnder the sunne vnto which it is not after a speciall sort subiect that it is a singular fauour of God for a youth so innocently to passe ouer his younger yeares as that some notable blot or inconuenience cleaue not to him which perhaps long after craues his seruice or addeth vnto his sorrowes But if these be not reasons weightie enough to drawe young men to this grace of sobrietie we might adde many moe As 1. to satiate ones selfe with his owne wayes argueth an heart declined from God Prou. 14.14 2. The Lord himselfe mocketh vnbridled youth Eccles. 11. which is a most seuere iudgement for God neuer laugheth at vs but we haue cause to weepe that which men laugh at as a tricke or touch of youth or some light slippe the Lord laugheth at because it is to be brought to a more righteous iudgment and consistorie 3. What a fearfull sinne and iudgement it is to be giuen vp to a mans owne hearts lusts seâ— Rom. 1.26 and Ier. 9.14.15 4. The commandement of God Eccles 11. Put away anger c. Oh but we shall depriue our selues of the pleasure of our liues but the wise man hath an answer readie that youth and morning is but vanitie that is soone gone and without great heed lost irrecouerably Now the meanes to attaine this vertue First beginne at the heart be sober minded get an humble heart which will frame to an humble carriage in behauiour speech apparell for the smalnesse of a man in his own eyes crosseth those ouerweenings and ouerdeemings of youth whereby they thinke they knowe more can doe more and better then the auncient it will make them suspect all their counsells which if Rhehobams young men had done they had preuented that great rent of the kingdom at that time it will make them sit silent before the elder and suffer themselues to be lead by their experience Secondly consider that these inward lusts are great sinnes though they neuer breake out into externall actions which naturall men see not so to be and therefore
them for good men and goe no further whereas they ought to be transformed into the pattern not only of our doctrine but euen of our liues so farre as we follow Christ. Doctr. 2. We hence obserue further in that the Minister must so order himselfe in regard of publike and priuate courses actions and speaches as he may not be reprooued that it is possible for a man by grace so to liue as he cannot iustly be blamed Zacharie and Elizabeth liued without reproofe 1. Thess. 2.10 Ye are witnesses and God also how holily iustly and vnblameably we liued among you And because it may be alledged yea indeed Apostles and some choise extraordinarie men and Ministers one of a thousand may attaine hereunto but we ordinarie men may not looke for it the Apostle Iames answereth and affirmeth that the endeauour vnto it belongeth vnto euery Christian professing religion in that he calleth the religion it selfe pure and vndefiled and if he be said truely to liue without reproofe who after his effectuall calling cannot be iustly charged with any grosse or open sinn no doubt the Lord hath many ordinary Christians abroad who by his grace haue attained to liue without reproofe Vse This reprehendeth many who not hauing learned thus much in Christs schoole can beare out all their grosse vices and misdemeanours hereupon What we are but flesh and blood and men are but men and not Angels and all men are sinners we cannot be Saints and thus swallow deadly things vnder the colour of humane frailtie as though euen in humane frailtie such an vnreprooueable life could not be attained 2. Euery man must aime at this white to liue without reproofe and the meanes are these 1. To beware of sinne in regard of God and of conscience and not onely in regard of men the conscience must hate sinne because God hateth it and not because men will crie out against some sinnes And this will bring a man to obey God in all things euen in one commandement as well as another which he must doe that must liue without reproofe for he must hate all the waies of falsehood Notable is that place to this purpose Psal. 119.6 Then shall not I be confounded when I haue respect to all thy commandements 2. Stop occasions of sinne auoid appearances of euill preuent greater falls by lesser 3. After slips bewaile them couer them from Gods eies by repentance and this will be a good meanes to hide them from men That he which withstandeth In this inforcement nothing is hard but to know how he that withstandeth the Gospel may be made ashamed And this is done by the conuiction of his owne conscience beeing euen oppressed with the vprightnesse of such a one as gladly he would condemne his owne wicked heart can witnes to the righteousnesse of the other and iustifie his person as Saul Dauids saying Thou art more innocent then I Thus while innocencie it selfe pleadeth in their thoughts their conscience is stricken with shame and feare putteth them to silence shame of that they haue falsely surmised and spoken and feare to proceed further in such false accusation Whence we may note three points First that no Minister be he neuer so iust and faithfull in his Ministerie of neuer such sanctitie and holinesse of life but he shall meete with opposites and withstanders 2. That their qualitie is to seek nothing more then how to open their mouths against them 3. That euery godly mans practise must be so much the more carefully to shut their mouthes Doctr. 1. For the first It is the lot of faithfull Ministers as here of Titus to haue opposites and aduersaries yea such as are iust contrarie and directly opposite for so the word is vsed Mark 15.39 The case is clearer then needeth proofe How the Prophets were entertained our Sauiour sheweth by that speach to the Iewes which of the Prophets haue not your Fathers persecuted and slaine Moses was often resisted by all the people and before he shall goe scot-free his owne brother and sister shall withstand him and as he was resisted by Iannes and Iambres so in all ages to the end men of corrupt mindes shall start vp to resist the truth That the Disciples and Apostles notwithstanding their Apostolicall rod and power were resisted appeareth by Alexander the coppersmith who was a sore enemie to Pauls preaching and Elimas who was full of subtiltie to peruert the truth and strongly withstood the Apostles How was Christ himselfe the cheife Doctor withstood by the Scribes Pharisies Sadduces Rulers and people that he had neuer come into the world if he had not made his reckoning to giue his backe to the smiters his cheekes to the nippers his face to shame and spitting yea himselfe to the shamefull and accursed death of the crosse If it was thus to the greene tree we shall need seeke no further what was done to the drie but rather to enquire into the reason hereof and that is this so long as there is a Deuil darknes and death in mens soules so long will there be resistance vnto God his light and life in whomsoeuer it is the Deuil not only suggesting but working effectually in the hearts of reprobates and naturall men to withstand Gods worke as Sanballat and Tobiah vsed all meanes to hinder the building of Ierusalem and so do his instruments the spirits of Deuils goe about the world to prouoke men vnto warre against Christ and his little flock Those spirits of Deuils are gracelesse and wicked men carried by deuillish motion and violence against Christ and his kingdome and the battaile betweene Michael and his Angels and the Deuil and his angels shall not cease till time be no more Vse 1. Euery faithfull Minister must resolue to fight the good fight of faith and suffer affliction as a good souldier of Iesus Christ. Soldiers we see are in continuall danger and euer in the face of their enemie and therefore their liues should not be deare vnto them but especially these Captains ouer the Lords battels must make light account of their liues which they must rather forsake then cowardly either forsake the feild or yeeld the bucklers but hold out vnto victorie striuing lawfully Quest. How shall a Minister be able to hold out in such a conflict or skirmish so dangerous so doubtfull against so many so great so learned so malicious so skornfull aduersaries Answ. He must encourage himselfe by meditating vpon the promise of God who hath put him in his seruice put a powerfull word in his mouth goeth with him to see that none touch him or doe him any harme Ieremie was sent against Princes Priests people who all he knew must fight against him how now should one poore Ieremie hold out against them all the Lord furnisheth him with a gracious promise to leane vpon I will be with thee to deliuer thee and when he was in his Ministerie found he
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
their owne sinnes and then for the peoples as the legall Priests did and the Papall doe Nay more it ouerthroweth it selfe for whereas the Papists say that the sacrifice of the masse is the verie same sacrifice which was offered by Christ himselfe vpon the crosse and that verie Christ is offered by them this is against all reason seeing the sacrifice vpon the crosse was offered by himselfe alone without the helpe of any ministers except they meane such as Pilate Caiphas Iudas and the souldiers and such ministers we will easily graunt their secondarie ministers to be 3. The nature of this sacrifice will not admit of that foolish distinction seeing it cannot be offred by any but the high Priest euen he that was the high Priest of things to come who was not euerie yeare to enter once into the holy of holies with the blood of beasts but once for all hath he entred into the holy place and obtained eternall redemption for vs and if eternall redemption be obtained where there is no remission of sinne there is no more neede of oblation for sinne 4. Whereas they say that Christ indeede is the onely Priest to offer a bloody sacrifice and that is but once done and cannot be repeated but yet ought daily to be offred in an vnbloodly manner by their Priests for the sinnes of the quicke and the dead The Apostle taketh away that euasion affirming that without blood there is no remission and that if Christ be offered any more he must of necessitie suffer againe Heb. 9.22.26 The second thing of any moment obiected is that although Christ by his one oblation once offered merited redemption and remission of sinne yet is it necessarie for our saluation that this oblation of his be applyed vnto vs and this cannot be done but by a secondarie daily offring of him in the masse by the masse-priest and hence is their second distinction of the offering as the former of the offerer into primarie and commemoratiue or significatiue Answ. Where by the way note how they wound themselues and thrust their swords into their fellowes sides The councel of Trent saith that the Masse is the verie selfe same oblation which was offered on the crosse the difference is onely in the maner and some small respect now other Papists teach vs that in the masse is not the verie same true and reall oblation but onely a commemoration and signification of it Now who seeth not that the remembrance of a thing is a farre diuerse thing from the thing remembred yea necessarily argueth the absence of the thing remembred Now which of these must we beleeue truely both alike thaâ— is neither seeing the word one oblation destroyeth both 2. We graunt that there must be an application of this oblation but not by such wicked meanes as they haue deuised namely by the multiplication of it selfe as if a man should in stead of applying one plaister doe nothing else but make infinite plaisters whereas one truely applyed to the sore were better then they all but he who was the sacrifice beeing the wisedome of his Father hath deuised a wiser meanes to apply vnto beleeuers his oblation namely by the outward and ordinarie meanes of the word and Sacraments as also inwardly by his spirit working by those meanes effectuall faith in our hearts whereby we lay hold vpon all our good vnto saluation And if there were no meanes to apply Christs merit vnto beleeuers then by daily offring himselfe with it then were there no meanes to apply vnto vs the fruit and benefit of his incarnation death resurrection or ascension vnlesse he should be borne die rise and ascend euerie day for the reason is the selfe same Vse 2. In that it is said that Christ gaue himselfe we may note that Christ gaue himselfe wholly both his bodie and soule in sacrifice and spared neither for we had deserued a double death which it was meete that Christ by a double death should destroy by his bodily death pull out the sting of the death of our bodies and vtterly abolish the death of our soules by the death of his soule and to this purpose that our consolation might be full the Scripture sheweth how that his soule was heauie vnto the death and that a little before his suffering his soule was sore troubled And Isai expressely affirmeth that his soule trauelled in his death and that he made his soule an offering for sinne and powred out his soule vnto death and that he made his graue with the rich in his deaths where note that he speaketh in the plurall number to note this double death of Christ and what other thing did himselfe proclaime with such a loud voice vpon the crosse when he cryed My God my God why hast thou forsaken me for what other is the death of the soule but to be separated from God the fountaine of life which point helpeth vs to vnderstand such places of the Scripture as affirme that Christ suffered and died according to the flesh Ioh. 6.51 and that Christ offered his bodie Heb. 10.10 and all those which ascribe all our saluation to the blood of Christ. All which must be synechdochically vnderstood vnder one kind comprehending all his suffering and neuer excluding any part of it euerie of them beeing equiualent to this speach of the Apostle who gaue himselfe that is both his bodie and soule or wholly vnto the death neither can the death of the crosse be other which is ioyned with the malediction of God from which we by it were wholly deliuered Vse 3. Where it is said that Christ gaue himselfe it may be further noted that his whole passion and death was voluntarie for what is more free then gift and this appeareth in that he was wont to say before hand that he must goe away vnto his father that he must leaue the world and his disciples that he had power to lay downe his life and take it vp againe and that no man could take it from him for who could take that life from him whose sinneles nature of it selfe was not obnoxious to death it beeing the stipend of sinne And further it is briefly to be obserued how the holy Ghost thorough the whole historie hath noted speciall circumstances which confirme the same truth As 1. when the time drewe neere that he should leaue the world he foretelleth to his disciples that he must goe to Ierusalem and suffer many things and be crucified and yet he went yea when Peter tooke him aside and entreated him to fauour himselfe he checked him more sharpely then we reade that euer he did any of the rest Get thee behind me Satan he would not patiently heare any thing which might worke the least vnwillingnes in him 2. When he came to Ierusalem did he withdrawe himselfe when he knewe the Iewes sought to apprehend him as he at some other times had done no verily but knowing that Satan had put
into the heart of Iudas to betray him he went to his accustomed place of prayer which Iudas well knewe and whether he knewe he would bring his route 3. When the companie came to apprehend him although he let them knowe by casting them all to the ground that he could haue resisted or avoided them yet he let them rise againe he told them he was the man they sought and deliuered himselfe into their hands yea more the text saith he went out to meete them shewing the truth of that prophesie Psal. 40.6 In the roule of the booke it is written of me that I am readie to doe thy will And as he would not resist in his owne person so when Peter made a rash resistance and in his rescue smote off Malcus his eare Christ immediately healed the wound wished him to sheath his sword and asked him if he thought not that he could command a legion of angels if he would but how then should the Scriptures be fulfilled 4. When he was brought before the Iudge he denied no part of that truth which he knewe they would wrest against him shewing in all his answers a presenâ— minde and courage with all meekenesse in suffering horrible contumelies without perturbation or confusion vttering such holy speeches as became the most innocent lambe of God as his holy Apostle noteth that he witnessed a good confession before Pontius Pilate 5. When he came to the place of execution he needed no helpe to die he refused the cup of vinegar which in likelihood was reached him to shorten the sence of his paine and that his soule willingly left his bodie besides that strong crie at his death and expiration which argued no languishing death all the Euangelists note that Christ sent out his soule or gaue vp his spirit yea in great wisedome he preuented the souldeirs violence in breaking his legges or offering him while he was yet aliue any deadly wound that he might manifest that he did not violently but voluntarily vndergoe that passion and drinke of the bitternesse of that cuppe By all which seuerals we perceiue the truth of that the Apostle speaketh Philip. 2.8 that Christ was made obedient vnto the death and this made it an acceptable sacrfice for had it not beene a free-will offring it had not beene accepted Let vs then for our comfort hold fast this point of our Christian faith that looke how willingly the father offered his Sonne in sacrifice so willingly did the sonne offer himselfe and that those who crucified him were not more willing to doe it then he was to offer himselfe and suffer himselfe to be crucified and this maketh it absolutely meritorious and effectuall for the iustification of all beleeuers whereas otherwise it had beene no ransome The third and last point to be considered in this fact of Christ is the persons for whom he gaue himselfe for vs. The which words by the latter part of the verse must be expounded only of beleeuers of which number the Apostle was and are not to be meant of all mankind as though Christ gaue himselfe for an vniuersall saluation of euery particuliar man or intended to saue all if they would beleeue as they who are tearmed the Lutheran Diuines doe contend But this place plainely restraineth it to his people his Church such as are redeemed from iniquitie such as are purged such as are a choise and peculiar people and such as are zealous of good workes for such Christ gaue himselfe and for no other For 1. if the purpose of God and Christ was not that he should die effectually for all men then he died not for all men But Gods purpose could not be so for then would it follow 1. that Gods purpose should be frustrate seeing many are alreadie in place of torment and many moe shall be 2. or else that he cannot effect his purpose but something shall resist his will and 3. that the execution of this stable purpose of God shall be grounded vpon the incertainetie and instabilitie of an euent depending vpon the muâ—able will of man Neither was Christs purpose so for his purpose was to giue his life for his sheepe and purposed not so much as to pray for any other who surely if they haue no part in his prayer much lesse in his sacrifice Secondly If Christ died effectually for all it is not possible that any one man should perish and be condemned for then hath Christ satisfied for the sinnes aswell of Iudas Caine as any other and consequently their sinnes must necessarily be remitted for satisfaction for sinne and remission of sinne are inseparable so the Apostle maketh redemption nothing else but remission of sinne Ephes. 1.17 By whom we haue redemption by his blood euen remission of sinne and where remission of sinne is must needâ— be blessednesse so as by their doctrine none should be damned Yea further for whom Christ giueth himselfe to those he giueth his spirit to abide with them and to seale vp their saluation to their owne soules for the spirit letteth them know the things that are giuen them of God But they cannot receiue him for the world seeth him not nor knoweth him and much lesse can receiue him see Ioh. 14.16.17 Thirdly â—or whom Christ gaue himselfe those he loued Gal. 2.20 Who loued mee and gaue himselfe for mee the which is true not onely in Paul but in euery beleeuer Ephes. 5.2 and Reu. 1.5 Hee loued vs and gaue himselfe for vs. Now what is meant here by vs all mankind no surely but Gods deare children and Saints as the first place restraineth it selfe ver 1.3 and those that are washed from sinne and that are made Kings and Priests vnto God as the second but most expressely the Apostle expoundeth his owne phrase in the 25. verse of the same Chapter Hee loued his Church and gaue himselfe for it Now the wicked know not Christ and he knoweth not them they hate him and he loueth not them he is a Iesus indeed that is a Sauiour but because he saueth his people from their sinnes Fourthly To whom neither the ends nor fruits of Christs death can belong a vaine thing is it to ascribe any efficacie of his death vnto them but neither the ends nor the fruits belong to the wicked For 1. the maine ends are 1. by his death to abolish him that had the power of death that is the deuill but he still ruleth in the children of disobedience 2. to conquer death it selfe 2. Tim. 1.10 but they are still held vnder the bondage and feare of it 3. to destroie sinne that it may die in men but it liueth and ruleth in the wicked 4. that they which liue might liue to him which is dead 2. Cor. 5.15 but they rise against him and attaine not the first resurrection nor the beginnings of life eternall here nor the perfection hereafter And for the fruiâ—s of this death which are iustification remission of sin
imputation of righteousnesse reconciliation with God regeneration sanctification and life eternall none of these belong but to the members of Christ so as we may conclude with the Apostle he gaue himselfe for his bodie which if the wicked be not hee gaue not himselfe for them The maine things obiected and much stood vpon by the aduersaries of this truth are these two First such places as affirme that Christ redeemed the world God so loued the world as he gaue God was in Christ reconciling the world I giue my flesh for the life of the world c. Ans. By the world is not meant euery particular man in it but the elect both of Iewes and Gentiles for Christ and his Apostles often crosse the the Iewes who conceited that they alone were loued of God and not so the Gentiles and therefore to abate their pride were often and much in proouing that howsoeuer in times past the Gentiles were passed by yet now they were called to the participation of grace and saluation as well as they and hence sometimes the Gentiles alone are called by the name of the world as that opposition sheweth betweene Iewes and Gentiles Rom. 11.12 If the falling of them the Iewes be the riches of the world that is the Gentiles and sometimes againe onely the elect of both Iewes and Gentiles for there is a world of the elect onely as Augustine well prooueth out of the place in Iohn alleadged and this world is onely reconciled vnto God Secondly they obiect such places as affirme that Christ died for all Rom. 8.32 Who spared not his sonne but gaue him to death for vs all 1. Tim. 2.6 who gaue himselfe a ransome for all Hebr. 2.9 tasted of death for all c. Answ. The word all signifieth not alwaies all the posteritie of Adam which if it alwaies doe not the force of the argument is broken but sometime 1. onely those of the last age of the world Act. 17.30 But now would haue all men to repent 2. sometimes not euery particular but euery kind as Christ is said to haue healed all diseases that is all kinds of diseases and the Pharisies tythed all hearbs that is not euery partiâ—ular but all kinds and thus is it according to the truth of Scripture and consent of the auncient Church to be taken in those places which affirme that Christ died for all namely for all kinds of men but not for euery seuerall of euery kind 3. The places of Scripture restraine themselues to beleeuers as 1. Tim. 2.7 God would haue all men saued but that is 1. all kinds of men for whom we must pray 2. all such as come to the knowledge of the truth so Rom. 8.32 gaue him for vs all but all such as haue all things giuen with him all such as are chosen iustified and shall neuer be condemned for so it followeth in the next verse Heb. 2.9 Christ tasted of death for all but who these all be the context sheweth 1. sonnes that must be lead vnto glorie ver 10.2 Christs brethren 11.3 such children as are giuen of God vnto Christ ver 13. Lastly with these formes of speach compare these places which say that the sonne of man came to giue his life a ransome for many Matth. 26.28 and that he died to make many iust Rom. 5.19 and that he was offred to take away the sinnes of many Heb. 9.28 and this will iustifie that truth who obserueth that with Paul all and many are all one Vse If Christ gaue himselfe for vs then suffered he not for his owne sinnes for he knew no sinne beeing most holy in his conception without originall sinne according to the word of the Angel Luk. 1.35 That holy thing that shall be borne of thee as also most innocent in all his life for no guile was found in his mouth and who could accuse him of sinne of which innocencie not only his freinds the Prophets and Apostles but his greatest foes also by Gods prouidence became witnesses Pilates wife wished her husband to haue nothing to doe with that iust man Pilate himselfe confessed he found no fault in him The Centurion said surely this man was the Sonne of God Caiphas said that one man must die not for himselfe but for the people the theefe on the crosse this man hath done nothing amisse nay Iudas himselfe cryed out that he had betrayed innocent blood not to speake any thing of the many confessions of the deuils themselues that he was the Sonne of the most high The Papists draw neere vnto that Iewish opinion which the Prophet mentioneth Isay 53.4 We iudged him plagued and smitten of God namely for his owne sinnes but he was wounded for our transgressions and broken for our iniquities for they hold that Christ by his suffering merited something for himselfe Which if it had beene so then was the Apostle mistaken in saying that the Iust suffered for the vniust whereas he should haue said the iust suffered both for the iust and vniust Besides this guing of himselfe withstandeth any meriting for himselfe for if it was necessarie that he should merit for himselfe his obedience could not be voluntarie And what an absurd thing is it to thinke that it was necessarie for Christ beeing God to descend from heauen become man and condescend to most bitter death the graue and sorrowes of hell for his owne sake For what could he merit which he had not from his first conception or which was not due to his manhood from that conception by reason of the vnion of it with the word the second person what could it want which had such inseparable fellowship with the deitie it selfe who in the midst of his abasement his flesh beeing the flesh of the word could not want any glorie although he was pleased to hide it for the time of his passion Lastly the humane nature of Christ is a creature and can therefore merit nothing of the creator to whom all obedience is debt 2. it was guided and mooued wholly by the diuine and in that regard could not merit any thing for it selfe for a meritorious worke must be in the owne power of the worker by himselfe meerely performed nay his merit for vs dependeth not vpon his nature but vpon his person in which both his natures concurre to the work and efficacie of the same Secondly if Christ haue giuen himselfe for vs we must receiue this gift and the benefit of it seeing a gift not receiued is to no purpose or profit And the meanes to receiue Christ and applie him with all his benefits is 1. to know him for darknesse comprehendeth him not and he came to his owne but they not knowing him receiued him not but crucified him whom had they knowne they would neuer haue crucified the Lord of glorie 2. By prizing the gift aboue gold siluer pearles esteeming the precious blood of the immaculate Lambe aboue euery corruptible thing vnder the sunne
all which cannot redeeme one soule 3. By opening the doore of the heart purified by faith to entertaine him while he offereth himselfe with all his merits in the word and sacraments and this not as a stranger by giuing a nights lodging but as our husband and head neuer to be departed Consider that now Christ standeth at the doore of thy heart and knocketh and vseth reasons as once he did Cant. 5. from the great paines and sorrowes which he vnderwent to come to thee he wayted when it will once be that for thine owne good thou wilt open vnto him that he may bring his father with him to suppe with thee and impart vnto thee knowledge sanctification and the rest of the graces which accompanie saluation Oh therefore neuer aduenture to trie what a fearefull thing it is that he should depart in displeasure or that thou shouldest not know the day of thy visitation but receiue him whilest he is neare that thou neuer know what an heauy thing it is to seeke repentance with teares perhappes too late or how vncomfortable a thing it is to seeke him when he is greeued at thy vnkind delaies and will not so easily be found Thirdly if Christ haue giuen himselfe so willingly to such a cursed death for vs we must also in way of thankefulnesse giue our selues vnto him He gaue his bodie his soule his glorie and all for vs we must not thinke much to part with bodie goods name libertie or life it selfe for his sake when he calleth vs vnto it the lawe of thankefulnesse requireth that we should part with such things as in comparison are but trifles for him who thinketh not his dearest things too good for vs and the rather because when we haue done all we can we can neuer be sufficiently thaÌ„kfull for this greatest gift that euer was giuen to the sonnes of men wee can neuer speake sufficiently of it nor euer wade deepe inough into the ocean of that loue that presenteth vs with such a gift as this is Howsoeuer therefore the sight of the blood of bulls and goates would more affect many then this most pretious blood which they tread vnder their feete yet let those that looke for part in it vnto saluation account this pretious yea and their glorie and reioyce that the wisedome of God hath left them meanes by the word and Sacraments wherein Christ is daily crucified before their eyes to reuoke it into their memories let them conscionably vse these meanes to this ende that this gift running euer in their mindes and memories they may bethinke them what they may acceptably returne for so great receits and when they heare their hearts called for they may giue heart and hand head and feete will and affections vp to the perpetuall seruice of so good a benefactor Fourthly If Christ haue giuen himselfe for vs then there is no other satisfaction for sinne If angels or men liuing or dead masses or merits could haue satisfied the iustice of God Christ might haue spared himselfe but nothing can be giuen to God nothing accepted of God in way of satisfaction of mans sinne but the person and merits of Christ himselfe for if any thing belonging to our persons could goe for paiment then might he haue retained his glorie in heauen and neuer haue left it for our sakes If any Papist stand out here and say that Christ taketh our workes and dieth them in his blood and then offereth them to his Father who accepteth them as meritorious not for our sakes nor their owne but onely for Christ. I answer that Christ indeede dieth the workes of the godly in his blood and so presenteth them vnto his Father and his Father accepteth them at his hands but no way in respect of any satisfaction of sinne or merit of saluation but onely as testimonies of our thankefulnesse and dutie and not otherwise That he might redeeme vs from all iniquitie In these words is contained the former fruit or ende of Christs giuing himselfe namely to redeeme his Chuâ—ch from all the bondage and slauerie of sinne For by sinne we became bound 1. to the seruice of it 2. to damnation the stipend of it both which the Apostle includeth in that he saith that sinne raigned vnto death where is both the raigne and command of sinne and the wages of it which is death Now the Lord Iesus redeemed his Church out of this captiuitie two wayes 1. By paying the price of redemption vnto his father euen the most pretious blood of the sonne of God for so by communication of properties it is here said that the mightie God gaue himselfe to redeeme vs that is the life of that person who was God went for our ransome whereby our debt is freely in regard of vs discharged the bill cancelled and the hand writing against vs fastened vnto his crosse 2. By conquest for he bound the strong man that had vs in his power spoyled principalities and powers ouer whome he gloriously triumphed and thus partly by price and partly by power redeemed and rescued his people Quest. But how could Christ by giuing himselfe for so small a time redeeme all his Church from such infinite euills Answ. We must here consider three things 1. The dignitie and excellencie of the person who performed this work who was not a bare man but 1. the Sonne of God by eternall generation 2. his onely Sonne 3. his beloued Sonne And to shewe vs that these be the respects which make the worke so meritorious in it selfe and so acceptable vnto his father the Scriptures euery where giue him such titles as declare him to be most deare vnto God his Father so Ioh. 1.14 the onely begotten sonne of the Father full of grace and truth and 18. the onely begotten Sonne which is in the bosome of his Father and Ioh. 3.16 God so loued the world that he hath giuen his onely begotten Sonne and Rom. 8.32 who spared not his owne Sonne now if the person be so gratious the worke cannot but be acceptable Secondly consider the sufficiencie of the worke beeing so admirable as neuer was the like for it was no simple action neither of God alone nor of man alone and so neither meerely diuine nor meerely humane but as Diuines speake thâ—andrike the operations of both these natures which concurre to one person concurring to the effecting of the same worke Wonderfull then is this worke which could neuer be performed by a meâ—â—e creature man or angel but by a person that must be both God and man Thirdly the largenes and extent of the price most absolutely satisfying whatsoeuer was required and that in all voluntarie obedience both actiue and passiue Actiue for he fulfilled all righteousnesse and perfectly performed and fulfilled the whole lawe in our stead Passiue for he suffered a most shamefull and cursed death both visible standing in the separation of soule and bodie and invisible suffering for a time euen the verie
adultresse goe and sinne no more so the vse that we should make of his redemption is to cease from euill and depart from iniquitie least a worse thing befall and our ende be worse then our beginning And here is it not to be omitted how the Popish doctrine is in this point an vtter enemie to this redemption purchased by Christ not onely in magnifying their owne merits but in extenuating sinne so as men cannot come to a serious sense and hatred of the same for many sinnes are small and scarce sinnes many are veniall and there is no danger in them originall sinne which is the mother sinne of all is no sinne at all in the regenerate They turne many of the commandements into counsels which men may giue eare vnto for conuenience sake but not of necessitie and in doing these they doe more then the lawe bindeth them vnto By all which dreames of their owne braines as by thicke clouds of darkenes they obscure the brightnesse of this our sunne of righteousnesse and lessen the merit of his sufferings For if so many sinnes are in their owne nature so veniall Christ might haue spared much of his paines and if they were so slight as they make many the Christian might forbeare much of that watchfulnesse against them vnto which we are so often exhorted by the Apostle 4. Hence also is ministred no small consolation to the faithfull for if Christ haue redemed vs from all iniquitie who can lay any thing to our charge seeing Christ hath iustified who can condemne Let Satan now obiect the greatnesse of our debt our owne insufficiencie and weake estate to discharge we may plead that we neede not greatly distract our thoughts to procure any satisfaction besids that which is made on Christs part and accepted on Gods part for vs but all that euer we can make in way of thankefulnesse we acknowledge our selues bound vnto Let the blinded Papist who teacheth that he can satisfie the whole law of God and yet reuerseth it with the same breath when he saith pro huiâ—â— vitae statu worke to satisfie we will to testifie our thankefulnes in that we are freed from so great bondage And purge vs to be a peculiar people vnto himselfe Christ by his death purgeth vs two wayes 1. By obtaining our reremission of sinnes and absoluing vs both from the guilt and punishment of them and this is the iustification of a sinner before God which he effected once and absolutely vpon the crosse of which we haue spoken in the words immediately foregoing the latter way is by freeing vs from the filth and contagion of sinne and this is the sanctification of a sinner and is not done at once but is daily while we liue in this world arising to further perfection and of this purging our Apostle now speaketh the which he affirmeth to be a fruit of the death of Christ as well as the former From the right conceiuing of which those places may not hinder vs where our sanctification may seeme to take an other rise as where the Holy Ghost is called that cleane water whereby we are washed Ezech. 36.25 I will powre cleane water vpon you and yee shall be washed from your filthinesse and from your idols for it is the Lord Iesus who by the power of his eternall spirit offereth his blood as the materiall and meriting cause of our cleansing without which diuine and effectuall power of the holy spirit the flesh had profited nothing 2. Where we meet with such places which ascribe it someâ—ime to the word as Christ to his disciples ye are all cleane by the word which I haue spoken vnto you sometimes to the Sacraments Act. 22.16 Be baptised and wash away thy sins and sometime to faith Act. 15.9 he purified their hearts by faith all these speaches conspiâ—e together in this same truth rightly apprehended For Christ is the onely agent in our sanctification in and by all these he giueth faith and sanctifieth by it as by an internall meane and instrument whereby we receiue our cleansing he sendeth Ministers with his word and sanctifieth by it as by an externall meane wherein sanctification is offered and with his Sacraments that by them as an other outward meanes that inward sanctification might be represented and sealed Thus Dauid prayeth Purge me with byssope that is wash away my sinne with the blood of thy Sonne which is shadowed in these legall sprinklings made with byssope and thus are diuerse other Sacramentall speeches to be vnderstood Doctr. Redemption and sanctification are inseparable companions none is redeemed who is not purged the blood of Christ hath this double effect in whomsoeuer it is effectuall to saluation for hee is made to such of God righteousnesse and sanctification In the lawe we reade of lauers as well as of altars yea and of the brasen sea In the Gospel we reade not onely of blood but of water streaming out of the side of Christ and that his sweate in his agonie was water and blood The blood signifiyng the perfect expiation of the sinnes of his Church and the water the daily washing and purging of it from the remainders of her corruption So the Apostle ioyneth these two together Ephe. 5.26 he gaue himselfe for his Church that is his life and blood and purged it with water through the word and it is cleare that the Apostle Iohn expresseth both these benefits obtained by Christ namely perfect satisfaction for sinne and sanctification from sinne when he saith that this is he that came both by water and by blood and as here it is said that Christ gaue himselfe to redeeme and purge so elsewhere in expresse tearmes to sanctifie his Church Eph. 5.27 Vse 1. In that the death of Christ serueth for our continuall cleansing while we liue in this world we are to take notice and acknowledgement of much filthinesse and vncleannes euen in the best it is no slight soyle or staine that hath fouled our natures which will easily be blowne or brusht off for it sticketh neerer vs then our skinnes that the verie power of Christs death it selfe doth not wholly destroy it while we liue but we haue cause to crie ouâ— with the leper in the lawe I am vncleane I am vncleane nay the godly see what blackamoores they are and how hardly they change their skins and what leopards they are hardly parting with their spots And this made the Apostle take such paines that he might attaine this fruit of Christs death and resurrection after he had beene long able to maintaine his iustification against all challenges and say who shall lay any thing to the charge of Gods elect and what shal separate vs from the loue of God well knewe he how fast this vncleannes cleaueth vnto our natures Heb. 12.1 And this challengeth a number of monsters of men whose hearts beeing gulfes and seas of iniquitie yea the common draines and sinks of all filthinesse
be glorified by vs hath he called vs out of the world which lieth in wickednes vnto holinesse and so fitteth vs to euery good word and worke oh what a thing were it for vs to walke in such waies as are distastfull and dishonourable to God and no whit distinguish vs from the profane and vngodly of the Lord needed the Lord haue bin at halfe the cost and labour with vs for such fruits as these or is this that returne which he expecteth of all his paines Vse Would any know whether he be a good tree of righteousnesse the planting of the Lord set into Christ and liuing and thriuing in him let him looke to his fruits which be they neuer so good cannot make a tree good but can declare it so to be Examine then thy selfe whether thou art a new creature whether old things be passed away and all is become new whether thou findest the effect of the blood of Christ purging thy conscience from dead workes to serue the liuing God whether thou walkest in the light as he is in the light hence it will appeare that this blood is still distilling vpon thy soule to cleanse thee from all sinne there is no more conspicuous note or euidence that a man hath escaped condemnation and is in the state of grace then that which is giuen by the Apostle as a touchstone Rom. 8.1 Which walke not after the flesh but after the spirit But what haue they to do with Christ who hate the light in whom sinne ruleth to destruction who walke in the waies of the world and in the lusts of their owne hearts and eyes who are led by the spirit that beareth rule in the sonnes of disobedience who in stead of shewing out the vertues of God beare vpon them the brand and expresse image of their father the Deuil some in mallice and enuie against God and good men as he was a manslayer from the beginning some in vncleannes and filthines as he is called an vncleane spirit others in rayling swearing and cursing who haue their tongues set on fire from hell others in vnrighteous words and deeds as he is a lyar from the beginning some in tempting and seducing others to their owne lure enticing to companionship drinking gaming c. as he compasseth the earth to doe mischeefe of all these we may say as Christ to the Iewes Ye are the children of your father the Deuil for his workes yee doe And others also in whose liues such open vnrighteousnes breaketh not out yet because they cannot shew the fruits of righteousnes we may cōclude against them that they were neuer washed by Christ. The adopted sonnes of God imitate the naturall Sonne who when the Iewes said Tell vs art thou that Christ that we may doubt no longer he presently sendeth them to his workes If I doe not the workes of my Father beleeue mee not so art thou a Christian and the child of God as thou professest and beleeuest I say if thou dost not the workes of God thou art not to be beleeued Now the workes of God are 1. to beleeue in his Sonne 2. to endeauour to keep all his commandements 3. to practise the duties of repentance and invocation and that daily 4. to call others especially those that belong vnto thee vnto the knowledge and seruice of the true God that thou with thy house maist serue the Lord 5. to make thy calling and euery dutie to man branches of obedience vnto God These would make thee diligent in the Ministrie for faith must be maintained neither canst thou obey all vnlesse thou knowest all the third would cause thee to watch against sinne in thy self the fourth to banish it from thy family the last would make thee beneficiall to all men hurtfull to none and by all shalt thou adorne thy holy profession These works of thy father cheerefully and constantly performe and we will beleeue that thou art the child of God Thirdly note that the thing that God requireth in a professor is zeale forwardnes and earnestnes in well doing and that his whole course should be a studious prosecuting of good workes The same word is vsed in 1. Cor. 14.1 Couet spirituall gifts but the word is be zealous after or zealously addicted vnto them and cap. 12.31 Be zealous after the best gifts the same teacheth the same Apostle Gal. 4.17 It is a good thing euer to be zealous in a good thing and is a vertue euery where called for in the scriptures yea such a one as without which good things cannot be done well or in good manner Now because euery forwardnes and earnestnesse euen in good things is not commendable zeale for Peter euen in Christs defence may hastily draw his sword and rashly lay about him therefore to the right ordering of it there must alwaies goe with it these three things First the light of knowledge that it may both beginne and end with the word Paul reprooueth the Iewes who had zeale and that for the law of God because it was not according vnto knowledge yea he condemneth that hote zeale wherewith himselfe was enraged in the time of his ignorance because it had turned almost to the wasting of the whole Church To this head are to be referred those blind deuotions of the Papists at this day who are much in zeale whereby they are in continuall tumults as the Ephesians for their Diana but ignorance must be the mother of these deuotions Secondly it must be guided by good discretion it must be wise as well as warme in greater matters greater and lesser in lesser A wise man will not powre out all his indignation against euery trifling displeasure nor set his whole strength to that which he can wipe away with a finger There must alwaies be a fire of zeale kept burning in the soule as the fire on the Altar neuer went out but it must be a iust zeale proportioned according to the occasion euen as we keepe the fire on our hearths all day long but enlarge or lesson it according to the occasions of the house If some great good be in thine eye tending to the great glorie of God and great good of his Church stirre vp and adde to thy zeale till it become a great flame but in smaller and minutiall matters to carrie an vnbounded and vnbridled zeale were to call for a sword to kill a flie or an hatchet to breake an egge and yet zeale must euer fence the heart from affecting committing or communicating the least euill in the world Thirdly it must carrie with it sincere affection abandoning all by-respects besides the glorie of God desire of mens good and conscience of the good dutie it selfe In doing any good thing the close corners of the heart must be well searched seeing much deceit and guile lurketh in them and if with the Papist we doe any thing neuer so good for the matter and neuer so zealously for the manner to merit at the
publike proceedings of religion or iustice so Dauid put on zeale to weed the wicked out of the land and the Minister hath bin taught if he see beasts or slow bellies to reprooue them sharply The priuate person must priuately also but yet plainely reprooue his brother and not suffer his sinne vpon him or at the least by shewing his indignation against sinne he freeth his owne soule from the guilt of it as also the punishment yea from the suspition of it in such as may be present who else may think him that holdeth his tongue a partner or of consent with the sinner Quest. What is then the vse of this meeknesse Answ. To purifie our zeale for so the Apostle Iames would haue a wise man to shew forth his good conuersation in meeknes of wisedome Which meeknes of wisdome or wise mildnesse 1. causeth a man to put a difference betweene the person and the sinne and affecteth him with pittie to the person euen in reuenge of the sinne so Ioshua called Achan my sonne when yet presently he executed the iudgement of death vpon him 2. Between sinne and sinne for Christians are no Stoiks to account all sinnes alike some are motes troubling the eye some are beames putting out the eye a mote may soone be blowne away and remooued a beame requireth more strength wise meeknesse will more shew it selfe in the one but more retyre it selfe in the other Againe some sinnes are more directly iniurious to men and perhappes the partie himselfe others more iniurious to God Now this meeknesse of wisedome will be Queene in the former but giueth place to zeale in the latter 3. It discerneth between sinner and sinner for all sinners are not of a suite some sinne of ignorance some against their light and knowledge some of weaknes some of set purpose and obstinate wickednes some are leaders and setters of sinne some are led and seduced some seeke excuses as ashamed of that they haue done others defences as glorying in their iniquitie Now commeth this meeknes of wisedome and putteth difference shewing compassion on some and others sauing with feare Thus meeknes and zeale destroie not but strengthen one another and thus all meekenes of wisedome must be shewed to all men but this is such as neither impayreth the glorie of God nor the proceedings of the Gospel nor the edification of men Vse Beware of that vice which Paul would here note in the Christians of those dayes which we may well wish they had not traduced to sundrie professors of our times for they beeing conuerted they scorned vnbeleeuers and cared not how carelesly they carried themselues towards them Which spice of pride I would it brake not out only not against the godles persons but against poore beleeuing brethren as deare to God inwardly as rich and sometimes as farre stripping them in store of grace as they come behind them in store of outward things but let this text teach vs how vnbeseeming it is for a Christian to be churlish to the worst weakest and most abiect And let the motiues be effectuall to perswade to the generall practise of this dutie 1. It is a grace verie acceptable to God The Apostle Peter wisheth women to deck themselues herewith which as a precious garment will bring them into reputation with God as their ordinarie most costly attyre maketh them bewtifull and setteth them out before men neither is it so peculiar a garment to the woman as the man also may not put it on for it serueth not to distinguish the sex as bodily clothing but commendeth euery soule possessing it vnto God of whom not male nor female but a new creature is respected 2. It is an essentiall marke of a Christian who ought herein to imitate his Lord Iesus who for the same purpose became a speciall schoolemaster of it Learne of mee for I am lowly and meeke 1. of heart 2. of speach when he was reuiled he reuiled not againe but sometime said nothing at all and when he spake how meekly receiued he the greatest wrongs appeares Ioh. 18.23 If I haue euill spoken beare witnes of the euill but if not why smitest thou mee 3. of action he was as a sheepe dumb before the sheareâ— This was the Sonne of God on whom the spirit lighted in the similitude of an innocent doue and euen we to testifie our selues the sonnes of God must in the practise of this grace after a sort manifest the lightning of Gods spirit vpon vs. To this purpose the Scriptures hence denominate the righteous and make it a title of the iust Zeph. 2.3 Seeke the Lord all the meeke of the earth 3. The blessings intayled vnto it should mooue vs to the prastise of it 1. spirituall God will teach none but the meeke Psal. 25. neither can any learne of God but the meeke and therefore Iames willeâ—h vs to heare with meeknes the ingrafted word without it prayers will be interrupted or not accepted and therefore the meeke are commanded to seeke the Lord. 2. Temporall blessings euen all outward prosperitie so farre as God seeth good for this is the blessednesse of the meeke that they shall inherit the earth And in daies of distresse and times of straitnesse and affliction they shall be safe for the Lord hath promised to hide them in the day of his wrath Zepâ— 2.3 Vers. 3. For we our selues also were in times past vnwise disobedient deceiued seruing the lusts and diuerse pleasures liuing in malitiousnesse and envie hatefull and bating one an other This verse layeth down a weightie reason whereby our Apostle would bow and bend the minds of Christian men to the practise of the former â—ertues namely of equiâ—ie lenitie long suffering and meekenes towards all men foes as well as friends yea the worst as well as the best The reason is drawne from the consideration of the present condition of conuerted Christians compared with that estate they were in before their conuersion and calling to the faith to which purpose he is verie large in describing 1. our estate of corruption in this 3. vers 2. our estate after conuersion in 4 5 6 and 7. verses from both which the Apostle thus concludeth the same thing thus First from the former If we our selues were in times past in the selfe same condition which other men are not yet called out of then ought we to be meeke and mercifull euen to those who are not yet conuerted But we our selues were in times past as they are we lay in the same puddle of corruption were hewne out of the same pit and though we may thinke we were neuer so gracelesse as we see some others yet we cannot charge them so deepely for time present but they may come ouer vs with the same in times past as this third verse will teach vs and therefore we ought to shewe all lenitie and meekenes to all men Secondly from our latter condition of conuersion thus our Apostle frameth his
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
peculiar to mankind which he loueth better then all the workes of his hands besides as creating him in his owne image and giuing him Lordship ouer the rest of the creatures and hence he delighteth in the title and stileth himselfe from his loue to man and not from his loue to the Angels or any other creature And yet this loue of God must be brought a little lower if we would settle it on his right obiect for it is not generall nor absolute but respectiue and hauing reference vnto Christ as the verse implieth in whom it freeth from the miserie mentioned in the former verse and accepteth vnto that especiall mercie mentioned in the next In a word here is a greater and more glorious loue then was seene in the creation and preseruation of all things in the world here is a loue electing redeeming regenerating and glorifying miserable men a loue aduancing our humane nature in his sonne who tooke not the seed of Angels but of Abraham a loue which hateth worldly Esaus in comparison of his Iacob whom he calleth out of the world not by the outward sound of the Gospel only but by the effectuall call of his spirit in their hearts whom he loueth not as creatures but new creatures liker vnto himselfe then all the other by a restored and renewed image and for whom he hath reserued more loue in heauen when they shall become yet liker vnto him in all holines in the holy of holyes Quest. But how can such loue of man be ascribed vnto God seeing that so many vessels are prepared to destruction and so many millions are hated before they haue euer done good or euil and secondly of those that are dearest vnto him many yea the most are so afflicted and distressed that they scarce see any good day can this stand with such a bountifull loue Answ. First the goodnes of God must stand with his wisedom which affoardeth not the same degree of goodnes to euerie one it is not against the goodnes of a potter to make ignoble vessels to dishonour as well as to honour seeing the former haue also their good vses How could the goodnesse of a father appeare if he should set vp hogs and dogs at his table as well as his children as the Lord is good so he is wise to be so good to each in their degree as may make for his owne honour and advantage 2. This goodnes and loue of God must stand with his iustice also as well as his mercie Hence the Apostle would haue vs to cast our eye on two things at once in God when we would be satisfied in this point The goodnesse and the seueritie of God for this goodnesse cannot suffer euill and sinne in the impenitent vnreuenged it cannot suffer the good and bad to be alwaies mingled together no more then the good husbandmen can alwaies suffer the wheat and chaffe on the same floore 3. This loue and goodnesse is more seene and shining in sauing one soule by his Christ then his seueritie in the deserued death of al the vngodly the former beeing meere mercie the latter due desert Secondly he correcteth indeede his children often sharpely but the ground is good euen this loue and goodnes 2. the manner and measure is good with rods of men and not aboue their strength 3. the ende is good to drawe them nearer vnto himselfe Doth a father loose his loue when he correcteth his sonne whom he tenderly loueth was Christ hated when he was on the crosse or in the graue so when the adopted sonnes are conformed to the naturall they are not lesse but more loued in that they are not suffered to runne with the world that so they may not be condemned with the world Vse 1. This goodnesse of God is a singular consolation to such as are his It will not suffer them to want any good thing that is good for them but it will most certenly and seasonably communicate it it hath giuen the sonne and how can it but with him giue all things remission of sinnes peace of conscience wealth length of dayes grace and glorie Is the fountaine in thy fathers grounds then maist thou looke to drinke to sacietie of euery good thing shall any good thing be wanting to him that feareth the Lord no surely for his goodnes is entailed vnto them by promise by oath yea by season and possession But looke well to the purity of thy heart seeing God is good especially to the pure of heart Secondly we are taught hence sundrie dutyes 1. In the want of any good thing in confidence affiance of our hearts to flie to this fountaine of goodnes it is a liuing fountaine that knoweth not the yeares of drought here faithfully aske it hopefully expect it and in longer delaies or denials onely know it is a wise loue of a father who neither giueth his child hurtfull things nor yet any store of good things till he know how to vse them 2. In the receiuing or enioying of any good thing the praise and glory must be returned to this wel head which is the sea from which all the riuers of goodnesse flowe and to which they ought to reflâ—we as euery fauour then commeth from the Father of lights so let it lead vs vnto him againe 3. To admire and speake often of this goodnesse of our God and say with the Church who is a God like vnto thee for he not onely is pleased to take away iniquitie and passe by the transgression of the remnant of his heritage but to walke friendly and familiarly with men not onely the worthies of the former world such as Enoch who walked with God Moses with whome he talked face to face as a man with his friend Abraham with whom he imparted his secret counsels Iacob with whom he wrastled familiarly but euen vnto our selues whome he hath pleased not onely to admit vnto eternall saluation in his sonne but hath in the meane time reuealed vnto vs his secret thoughts sent out his spirit to accompanie comfort quicken raise and enlighten vs and his word to rule and direct vs and in the ministerie of it euen striueth with vs that he may leaue vs a blessing behind him It was his great familiaritie that he should shewe Moses the land of Canaan before his death but he hath shewed vs a farre off that euerlasting rest and receptacle of all the Israel of God And Paul himselfe was not more beholding to this goodnesse when he was taken vp into the third heauen then we are in hauing so many high mysteries reuealed vnto vs and so many great things put into our hands by faith and hope which we cannot vtter with our tongues nor yet with our hearts conceiue and shall our hearts be barren in the meditation and our mouthes mute and dumbe at such a goodnes as this is 4. To imitate this goodnesse of God whose nature and image we must put on daily we must grow
fountaine not of the Deitie alone but of all diuine actions and good things whatsoeuer and the Son reneweth as the Mediator and meriter of it But it is here ascribed to the holy Ghost because he is the immediate and next applyer of it to the conscience and therfore is more properly said to renew And yet wher I say that in regard of the other persons he doth more immediatly applie this grace it must not be so conceiued but that he ordinarily doth worke it by meanes vnto the which also often the Scriptures ascribe the worke of renewing As 1. the Ministers are his instruments by whome he begetteth men vnto God so Paul I haue begotten you by the Gospel that is ministerially 2. The word and Sacraments are outward meanes which the Spirit vseth to the same purpose And the word is hence called the immortall seede of regeneration and baptisme called the washing of regeneration in the words before because the Spirit in these outward meanes washeth and regenerateth 3. Faith is the inward meanes which the holy Ghost working and exciting in vs vseth by it to bring home to our hearts that which properly reneweth vs Act. 15. by faith he purifieth our hearts Thus we see how both the Father the Sonne the Spirit the ministers the word and Sacraments and our owne faith renew vs and how in their seuerall senses they are to be truly and plainly conceiued Doctr. 1. All the worke of inward grace in or out of baptisme is from the holy Ghost The thing that giueth force vnto washing by water is the renewing of the holy Ghost and this is regeneration indeede 1. Pet. 3.21 Baptisme saveth but not the washing of water but the interrogation of a good conscience that is the answer of a beleeuing heart acknowledging these sacraments to be seales and pledges of the righteousnesse of faith and that inward baptisme which indeede saueth Act. 2.38 Amend your liues and be baptised euery one in the name of Iesus Christ for remission of sinnes but all this will not serue the turne vnlesse the promise following be made good and ye shall receiue the gift of the holy Ghost 1. Cor. 6.11 Such were ye but ye are washed ye are iustified ye are sanctified but by what meanes by the waters of baptisme No they will not serue to iustification or sanctification but by the spirit of our God and if we would see this truth of both the Sacraments in one place we haue it propounded 1. Cor. 12.13 By one spirit we are all baptized into one bodie therefore not the water but the spirit setteth vs into the bodie of Christ by baptisme and wee are all made to drinke into one spirit and therefore the efficacie of the cuppe in the supper is to be ascribed to the spirit of God which spirit when he withdraweth himselfe we may truely say of the water in baptisme as the Apostle speaketh of the blood of bulls and goates that they cannot take away sinne The true materiall cause hereof is the blood of Christ the holy Ghost inwardly applying it vnto the soule and so inwardly indeede baptizing and washing the conscience Vse 1. This doctrine further ouerthroweth that Popish doctrine that the water in baptisme carrieth in it a force and efficacie of washing and sanctifying the soule And as for all those figures which Bellarmine produceth to this purpose we shall in few words see them conclude directly against himselfe Out of Gen. 1. The spirit of God mooued vpon the waters he concludeth that as the waters concurred necessarily to the making of all naturall things so the waters of baptisme necessarily concurreth to the conferring of the grace of regeneration in this second creation But who seeth not that these waters were dead without the spirits moouing and who seeth not that the spirit it is in baptisme which regenerateth and not the element vnlesse a bodily thing could properly worke vpon a spirituall 2. As for that in Gen. 7.17 The waters bare vp the Arke whence he concludeth that as the waters had a proper power to saue Noah and his familie euen so the waters of baptisme properly saue Besides the generall answer that similitudes prooue nothing but illustrate could Bellarmine if he had looked into the text so boldly haue detracted from the glorie of God which saith that Noah found grace in the sight of the Lord Gen. 6.8 with thee will I stablish my couenant verse 18. that the Lord bad him goe into the Arke cap. 7.1 that he shut him in the Arke 16. that he remembred him in the Arke and brought him out of the Ark cap. 8.1.16 all is ascribed vnto the grace couenant commandement hand and remembrance of God and not to the water and if Noah had beene saued by the clemencie of the waters and their power of sauing Noah was mistaken when he built an altar to the Lord vers 20. for hee should haue built his altar to the waters And if we would follow here the Iesuite we might make him wearie of his comparison If we should say 1. that the waters of the flood did for euery person and creature that they saued drowne a million therefore the waters of baptisme for one they saue drowne and damne a number which will not stand with their deuise of opus operatum 2. Noah was found righteous before he entred into the Arke cap. 7.1 and therefore both children and men of yeares may be sanctified before baptisme whence will follow that children of beleeuers dying before baptisme haue right both to the kingdome of heauen and Christian buriall vpon earth 3. It is said Heb. 11.7 By faith Noah prepared the Arke not which saued but to the sauing of himselfe and his houshold and that by faith he was made heire of righteousnesse without which faith neither the waters nor the Arke had done him any good and therefore neither without faith do the waters of baptisme saue or regenerate Lastly a poore reason it is of a Cardinal that because Moses or Noah is saued out of the waters therefore the waters saue him A third instance is in the waters of Iordan which saith he truly healed Naaman and was no seale of the promise and euen so the waters of baptisme truly confer grace But the truth is that water had no such power of healing of and in it selfe but only at that time in that institutiō and from the word of God which appeareth euen in Naamans indignation who neuer knew any more vertue or power in it then in Arbanah or Pharphar Againe Naaman being healed acknowledged not the vertue from the water but from God and therefore professed that he would henceforth neuer worship any other then the God of Israel and if it be lawfull for any Sophister from euery resemblance to conclude what he pleaseth why concludeth he nor for he may aswell that we must be baptised seauen times ouer for Naaman must wash seauen times ere he be cleane In
euer haue a Christian on the gathering and gaining hand and therefore hath appointed priuate instruction in the family priuate prayer priuate meditation priuate reading and conference things scarse vsed among Christians though they scarce can be Christians that vse them not and hath promised that where and when two or three be thus gathered in his name he will be present and he is no where emptie handed yea where one man apart shutting his doore praieth or meditateth alone the Lord seeth in secret and repaieth his paines with such store of grace as all men may see him openly rewarded yea let a man be most alone if in such duties he is in most comfortable companie and fellowship with the Lord. Doctr. 2. All the grace that is bestowed on vs is by meanes of Iesus Christ for with him is the fountaine and headspring yea he is the head which sendeth life sence motion and direction into all the members resembled in that holy oyntment which ran downe from Aarons head and beard euen to the skirts of his garment The Euangelist after he had affirmed that Christ was full of grace and truth addeth that of his fulnesse wee receiue grace for grace so the Apostle Colos. 2.9.10 In him dwelleth the fulnes of the godhead bodily and wee are compleat in him But how come wee to share with him in it The next words declare it which is the head of all principality and power as though he had said because in himselfe he hath the well-head of glory and maiesty the which becommeth ours in that he is also the head of his Church And as here our Apostle in general concludeth that all the graces of regeneration are through him so were it easy in particular to goe through the rest of the graces and obserue them in the scriptures all ascribed to this proper cause As 1. peace with God and our selues Rom. 5.1 2. entrance and accesse vnto the Father through him Eph. 2.18 3. wisedome and vnderstanding whereby God in him purposed to enrich vs Eph. 1.8 4. consolation and comfort which aboundeth through him 2. Cor. 1.5 5. eternall saluation which is the gift of God through Iesus Christ Rom. 6.23 But in such a plaine doctrine we will spend no more time Those generall places will saue vs that labour Ephes. 1.3 who hath in Christ blessed vs with all spirituall blessings and Rom. 11.36 for of him and thorough him and for him are all things and 1. Cor. 1.30 he is made of God vnto vs wisedome righteousnesse sanctification and redemption Vse 1. Want we any grace call vpon God in the name of Christ Whatsoeuer ye aske the Father in my name he will giue it vnto you get Christ to be thy owne become a true beleeuer that thou maist in him beginne thy prayer with our father this is the way to be rich in grace What a chaunge was there in Zacheus when as once Christ came vnto him whereas before there was nothing in him but iniustice oppression forging and whatsoeuer was naught now we see faith loue iustice mercie restitution reformation yea with saluation euery grace accompanying it 2. Hast thou receiued any spirituall grace sacrifice not vnto thine owne net but be thankfull vnto God in Christ. This the Apostle teacheth in his owne practise in the former place to the Romans of him and through him and for him are all things to him be glorie for euer 3. Take heede of quenching that grace neither grieue that good spirit of God by thy sinne for thou camest hardly by it for Christ must come downe from heauen humble himselfe to the deaâ—h rise againe ascend and now make continuall intercession before he could procure thee the least grace A thing very little thought of Vers. 7. That we beeing iustified by his grace should be made heires according to the hope of eternall life Now follow the ends why we are brought into this new condition which are two 1. our iustification before God 2. the purchase of life eternall In the former are to be considered 1. what is meant by iustification 2. what by Grace 3. the doctrines Iustification is the absolution of a sinner from his sinne and the punishment of it by the satisfaction of Christ the Redeemer apprehended by faith 1. The absolving of a sinner this the Apostle declareth when he opposeth vnto it accusation and condemnation It is God that iustifieth who shall condemne for seeing a man by nature and the cursed practise of sinne is depriued of the glorie of God and cannot but heape vp wrath against the day of wrath before euer he can come to a comfortable estate he must be acquitted necessarily of the guilt and curse of his sinne both in the high court of heauen where God is the supreame Iudge as also in the inferiour court and consistorie of his owne conscience Now if it be asked how the sinner shall be thus absolued the rest of the words of the definition declare For 2. I adde it is by the satisfaction of Christ the Redeemer wherein are contained both the matter and forme of the iustification of a sinner The matter is Christs satisfaction his obedience in his life in his death in fulfilling the law and in suffering for our not fulfilling it and the merit of all manifested in his resurrection and glorious ascension The forme is the imputing of that obedience whereby the righteousnes of Christ doth now become the beleeuers as truly and really by imputation as it was Christs owne in action So as it is no legall iustice which requireth personall obedience in the straitest tearmes of the law but Euangelicall whereby the beleeuer satisfieth by the merit of a Mediator and in the person of a suretie which satisfaction is accepted as though it were performed in his owne person And thus the cure is proportionable to the disease that looke as by the first Adam sinne went ouer all who are naturally borne of him namely by imputation and propagation euen so by the second Adam iustice and righteousnes is imputed vnto all which are supernaturally borne of him And 3. I adde that this satisfaction of Christ is apprehended by faith the proper worke of which grace is as by an hand to receiue Christ with his merits and bring him home into the owne heart whence it is that to beleeue in Christ and to receiue him are put for one and the same thing Ioh. 1.2 it is the mouth of the soule whereby we eate and drinke his flesh and blood Ioh. 6. yea such a speciall instrument to this purpose that it is said in sundrie places to iustifie vs by laying hold on the merits of Christ which properly iustifie and we by it though not for it are said to be righteous Secondly by Grace in Scripture sometime is meant the gifts of grace that is any good gift which proceedeth from the fauour and loue of God towards man whether priuatiue withholding euills
deserued or good things which we would abuse or els positiue and these either generall and more common as giuen to elect and reprobate such as the gift of tongues learning prophecie miracles c. or more speciall whereby onely they that are to be saued are distinguished As namely that first and eternall grace of election and that second grace whereby such as are elected and giuen to the Sonne are in due time by effectuall vocation iustification and sanctification lead vnto glorie and saluation All these are of his grace whome Peter calleth the God of all grace But there is yet another grace of God which is no gift infused into vs but resideth in God himselfe which is his free fauour and grace by which he loueth and accepteth his elect in Christ his beloued and this is the first and cause of all other subsequent graces Which is both to be distinguished from the former because the Scripture doth alwaies distinguish them in the doctrine of iustification Rom. 11.6 If of grace then not of workes and more plainly chap. 5.15 much more the grace of God and the gift by grace hath abounded to many As also must be applied to this text not only 1. because it is the proper sense of the word in all such places as treat of the iustification of a sinner before God but 2. because the Apostle by mentioning of grace againe secludeth all that prevision of works formerly mentioned which might be motiues vnto God for the bestowing of his grace that all causes and occasions of the free grace of God out of God might be excluded and 3. to free the text from that corruption which by Popish doctrine is fastned vpon it For how doth the Papists wind themselues when they meete with this and such like places that with them they may hold their blasphemous doctrine of iustification by workes and humane satisfactions you shall haue the latter Iesuites affirme the same thing verie confidently with the Apostle that we are iustified freely by his grace as though they were of his minde and of ours and as if no difference were betweene vs in this maine matter which I dare say if we were agreed in we should not long dissent in any matter of great moment but they speake in their owne sence and retaine a tricke of their mentall reservation which both destroyeth the text and ouerthroweth the foundation of religion For 1. by Iustification they meane not that compleat righteousnesse of Iesus Christ which the Lord imputing vnto vs accepteth vs in but a kind of righteousnesse which God putteth into vs to make vs iust which is nothing else but a physicall change of the heart from euill to good or a motion from iniustice to righteousnesse at the first imperfectly begunne and needeth a second iustification to eke it out 2. By Grace they meane nothing lesse then this fauour of God in Christ accepting his elect but certaine gifts of grace bestowed of fauour or habituall graces of faith hope and charitie which are daily perfected by the daily exercise of them And what is this els then to say that we are iustified that is made iust before God by the inherent righteousnes which he bestoweth vpon vs the which righteousnes not of Christ but of our owne infused into vs not imputed vnto vs doth formally iustifie the sinner in the sight of God But this evasion 1. offereth great violence to the text wherein as we haue heard the Apostle opposeth these two grace and good workes as his vsuall manner is in all those places where he handleth this doctrine as in the seat of it and it is to be marked that what the Apostle here calleth grace he giueth three titles vnto it in the former verse all of them without our selues and peculiar vnto God himselfe 1. bountifulnesse 2. loue 3. mercie and not only this place but sundrie such paralel places shew plainely that by grace cannot be meant any thing infused into vs but only a free fauour in God accepting vs as righteous 2. Tim. 1.9 Who hath saued vs and called vs with an holy calling not according to our workes marke by the way that exclusiue but according to his owne purpose and grace giuen vs but when before the world was Let now any man of common sence say whether this grace whereby we are saued be any gift of grace infused vnto vs vnlesse it could be infused before the world was or we were in it Secondly this conceit confoundeth two distinct things namely our iustification and sanctification which the Apostle distinguisheth 1. Cor. 6.11 and Rom. 5. are noted two things which befell vs by Adams sinne 1. the guilt of that sinne 2. the natiue corruption or pronenesse and propensitie to any other sinne as a iust punishment of the former and accordingly he distinctly noteth two things that by the second Adam are restored vnto vs the former is freedome and absolution from that guilt which is our iustification before God and the latter is the repairing of Gods image which is called regeneration which is here imperfect but shall be hereafter raised to that legall righteousnesse from whence we fel implying vnto vs that as we must retaine the distinction betweene the guilt and corruption of sinne so also must we betweene the freedome from the one the other which this popish interpreattion confoundeth Thirdly this interpretation of the phrase by the Romish teachers maketh the iustification of a sinner faile against those two maine rules which in Scripture are ascribed vnto it 1. whereas the righteousnesse of God is made manifest without the law Rom. 3.21 this shall be false for the law reuealeth that righteousnes which is by inherent qualities gifts of grace or the habit of loue 2. whereas the iustification of a sinner is by a righteousnesse which satisfieth the iustice of God such a righteousnesse as this cannot doe so for our best inherent righteousnesse is mingled with corruption is verie imperfect farre from that which the lawe requireth and 〈◊〉 from that which God accepteth who neuer accepteth but such as bring perfect righteousnesse either of their owne or of the Mediators All which I haue propounded for the right interpretation of this phrase because it nippeth in the head all that Popish deuise of iustification by workes so derogatorie to this Apostolicall iustification by grace as they can no sooner be reconciled then can fire and water light and darknesse and that abandoning such tricks of mens braines we might come to conceiue the truth of this fundamentall doctrine as the Scriptures haue taught vs to conceiue of it Doctr. The righteousnesse of a sinner before God is not any qualitie in the beleeuer but that which the Lord imputeth and accepteth through his sonne For 1. the Apostle here speaking of renewing of beleeuers inwardly and in truth yet ascribeth not their righteousnesse thereto but attributeth it wholly vnto grace And if we speake of the righteousnesse of a
sinner before God regeneration is indeede a companion of it but no part of it besides he saith not we are iustified by grace but by his grace which is euen his gracious accepting of vs in his Sonne and not for those graces which he worketh in vs which are ours after he hath once giuen them 2. Whereas the Apostle Rom. 1.7 saith that by the Gospel the righteousnesse of God is reuealed by this righteousnesse cannot be meant that iustice of his whereby he satisfieth himselfe against sinne for that is more manifest in the law the Gospel is a kind of mitigation of it neither any righteousnes though of God in man which properly is not called the righteousnesse of God being imperfect in part and mingled with much staine of sinne therefore necessarily must be meant of that righteousnes which himselfe imputeth accepteth a sinner perfectly righteous in which is able to acquit him before the barre of his iudgement as no qualitie in the beleeuer is able to do 3. This Euangelicall righteousnesse which fully acquitteth vs before God is opposed to our owne best righteousnesse Philip. 3.9 not hauing mine owne righteousnesse which is by the lawe but that which is by faith in Christ which place is worthie our further opening as a notable decider of this maine controversie betweene our aduersaries and vs. In which it is plaine that the Apostle speaketh of two kinds of righteousnesse the one which is a mans owne not hauing mine owne the other which is an others and that is Gods or Christs The former he calleth the righteousnesse of the lawe namely whereby a man through obseruation of the lawe is accounted righteous and in this Paul would not be found not that he would not be found fruitfull in good workes but he would not be iudged by them they being in comparison of the lawes puritie and perfection a stained clout The latter in which Paul would be found that he might finde acceptation in the sight of God is not his owne but an others 2. not obtained by any works not excepting the best but apprehended by faith which cannot be said to lay hold on any thing within vs but something which is without vs. 3. it is of God through faith that is such a one as God freely through his Christ giueth vs and maketh ours not by putting it into vs as other graces but by imputing it vnto vs and by this meanes acquitting vs and 2. of such a person that is God as well as man seeing otherwise euery man is depriued of the glorie of God These two the Apostle euerie where so opposeth that whosoeuer cleaueth to the one falleth from the other and whosoeuer will be iustified by the righteousnesse of the lawe is abolished from Christ which must not be so conceiued as that they are not most friendly and necessarily knit in the same iustified partie but that in the act of iustification they can no more agree together to the presenting of a sinner righteous before God then can the most contrary things in nature be accorded in the same naturall subiect Obiect But the Papists cannot endure the word imputation or that one should stand righteous by anothers righteousnesse no more then one can be learned by another mans learning Answ. What blindnesse is come on them that cannot endure the Scriptures phrase Psal. 32.1 blessed is the man to whom the Lord imputeth not sinne 2. Cor. 5.19 God was in Christ reconciling the world vnto himselfe not imputing their sinnes vnto them and the phrase of not imputing sinne and imputing of righteousnesse is repeated in Romans 4. tenne times so as they must needs be strangers in the Scriptures to whom it soundeth strangely Againe although there be in men who are singular persons proprietie of learning wisedome and gifts yet there is a common righteousnesse betweene Christ and the beleeuer who now are not two but one flesh bone and bodie Neither need it seeme so strange as they make it for the Lord to impute vnto a man that which is not his owne for we say that nothing is imputed to vs but that which is our owne but a thing is ours two waies 1. by infusion inherence oâ— adherence or 2. by account or reckoning which maketh another mans as truly ours as if it were in our owne person as appeareth in paying a debt of a thousand or hundred pounds by a suretie which as fully and freely dischargeth vs of it in reckoning and account as if our owne persons and hands had paid it And thus was he who knew no sinne made sinne for vs that we might be the righteousnes of God in him Obiect But this is against the Scripture which saith that God will not iustifie the sinner that is account him iust who is not so and Paul saith that we are made iust and therefore not reputed only Ans. The Scripture saith also Rom. 4.5 That God iustifieth the vngodly and therefore this is to picke a quarrell at the Scriptures themselues rather then at our doctrine The truth is that God iustifieth not the wicked while he is so while he is considered in himselfe while he wanteth both inherent and imputed righteousnesse but this hindreth not but that after such a one is changed and set into Christ who is made his righteousnesse both he is accounted as he is indeede righteous in the sight of God As for that of Paul saying that many are MADE righteous the next words loose the knot namely by the obediencâ— of one that is of Christ imputed vnto vs. Neither can that which they say that by this our doctrine a man shall be both a godly and vngodly a iust and vniust person any way cloud vail this truth to an vnderstanding acquainted with the Scriptures for why may we not grant what they say as true in a diuerse respect seeing the beleeuer is by nature the child of wrath by the grace of regeneration renewed indeed but in part and yet by the gift of Christs righteousnes of whom he is a member perfectly iust in the sight of God Vse 1. Hence we learne how to conceiue such texts as wherein some infused grace is said to iustifie vs as faith is often said so to doe but not for the worke nor the worthines of it but only as it is a means apprehending this righteousnesse and grace of God mentioned which indeed iustifieth True it is that true faith is in it selfe a rare grace and of great prerogatiues and excellent in the fruits effectually working by loue hope patience feare of God and such like but yet cannot in or for it selfe or by any of these bring vs boldly into the presence of God but onely by beleeuing that Christs righteousnesse imputed vnto vs is our iustification before him 2. Where our iustification is ascribed to inherent grace and workes of righteousnesse as where Abraham is said to be iustified by workes such places cannot be meant of the
requiring our best attentions and diligence in the entertayment And therefore we must yeeld more then ordinarie audience to this Apostolicall doctrine not passing by it as a thing which long since we haue learned out of Catechisme and so are past it but seeing the Lord doth so solemnly recall it into our eares and vnderstandings we must call together and summon our best sences and affections to heare and receiue it And the rather because two things are implied 1. That it is a most true and necessarie doctrine because the holy Ghost is so earnest in it 2. That it is not so soone learned as men may thinke for although it be not much contradicted in the mouthes and by the words of men yet is it exceedingly in their practise and conuersation And these things I will thou shouldest affirme In this Apostrophe vnto Titus and the words following the Apostle after a sort dwelleth in the commendation of his doctrine for not contenting himselfe to call it a faithfull doctrine he turneth himselfe presently to Titus and wisheth him in this verse to be instant in teaching iâ— as in the next to be diligent and vigilant against the contrarie And here 1. he commandeth not exhorteth Titus I will that thou teach these things that is both which I haue formerly deliuered and now presently follow 2. Hee prescribeth the manner how Titus shall teach them That thou affirme that is as it is a most true and faithfull doctrine so do thou by all meanes most constantly and vndoubtedly perswade and maintaine it The originall word is a borrowed speach from those that giue or sell a thing to an other who are bound to defend the title gift or sale of it against all claimes suits and entanglements wherein is insinuated that although it be a faithfull word yet it shall not saile to be called into question and meet with strong opposition and therefore Titus must the rather bend himselfe to make it good against all cauillâ— and questions that can be mooued about it or against it 3. Hee enterlaâ—â—th againe the summe of the doctrine which he dwelleth in the commendation of That beleeuers be carefull to shew forth good workes The Greeke word is a militarie word taken from such as set themselues in the foreward or front of the battaile and manfully march before the rest so encouraging the whole band following to the like valour and diligence as they see in them their leaders This word would our Apostle translate to Christians and conuerts to the faith whom he would not only haue fruitfull in good workes but ardent forward and the first in them going before others as leaders captaines patrons and examples 4. Hee affixeth a reason why he doth so vrge him to the teaching of these things These things are good and profitable vnto men The streame of expositors conceiue these words as the iust praise and commendation of good workes by our Apostle immediatly before mentioned including a reason why beleeuers should be fruitfull in them But I rather conceiue them as an enforcement of the dutie vpon Titus for these reasons 1. had the Apostle applied them to good workes it is not likely he would haue seuered them from the former words by a full point hee might sooner and aptlier in that sence haue said which are good and profitable or as in the end of the next verse for they are thus and thus rather then after so full a stoppe so suddenly haue returned to that matter which seemed absolued and finished 2. These words in the other sence giuen seeme to make an easie entrance and beat an high way to the next branch of Titus his dutie namely to set himselfe against the contrarie doctrine 3. The opposition in the end of the next verse clearly leadeth me to this exposition which is as this kind of doctrine is good and profitable so that other forme of doctrine which standeth vpon idle questions and genealogies is vaine and vnprofitable Thus then let vs take the entire sence This doctrine which I haue and doe deliuer vnto thee for the vse of the Church is a faithful word do thou therefore affirme it boldly and confirme it vnto beleeuers the which if thou dost thou shalt propound things which are good and profitable good that is wholesome and sound in their owne nature and profitable that is of exceeding good and necessarie vse thorough the whole life of man Doctr. 1. In that such as beleeue in God must be carefull to shew forth good workes we may obserue from whom a good worke can onely proceed namely from beleeuers For in vaine had it beene to haue vrged the doctrine of good workes vpon wicked ones and vnbeleeuers there iâ— an other doctrine more proper to them namely that doctrine which may strike them with sorrow for sinne sence of damnation prickings of heart and terrors of conscience so as they might be prepared vnto faith and these workes of repentance the fruits of amendment of life Therefore that we might know this doctrine of good workes proper to beleeuers our Apostle calleth for them of none other well he knew that no other could do them he knew that men cannot gather grapes of thornes and that till the fountaine were pure the issues and streames must needs be troubled and corrupt he knew that first the tree must be good and then the fruit and that the inside must first be made cleane In a word that whosoeuer hath not his heart purified by faith is an vncapeable hearer of this doctrine Obiect But are not vnbeleeuers as well bound to good workes as beleeuers iâ— not the law vniuersall and the commandement to doe good and abstaine from euill generall Answ. Yes they are bound to bring forth such good workes as are the fruits of faith which before regeneration is an impossible commandement for euery tree which bringeth not forth good fruite shall be hewen downe Quest. But what if an vnbeleeuer doe that which God commandeth as giue almes build Churches colledges heare the word pray maintaine the ministry c. Answ. We cannot here fitlier speake then with the Apostle whatsoeuer is not of faith is sinne without faith it is impossible to please God Obiect But then if I be not assured that I am a beleeuer it is al one to doe good or euill to sit at home or come to church to pray or not to pray c. Ans. It is not all one seeing the action commanded is good in the matter and may doe good vnto others and may bring some temporall blessing or remooue some temporall euill from the partie himselfe as appeareth in that semblance of repentance in Ahab without faith and truth although in the doer in the forme and in the ende it faileth But the action forbidden is euerie way and out of measure sinnefull and damnable Obiect But it is not all one to be condemned for doing an action forbidden and to be condemned for doing an action
the first condition of any good worke that the worker must be a beleeuer in Christ. For 1. make the tree good and then the fruit will be good he must be a man that hath learned by the doctrine of the Gospel to doe a good worke as the words of the verse imply 2. the heart the fountaine of all actions is naturally corrupt with originall sin and the members are weapons of vnrighteousnesse and therefore before the heart be purified by faith the best actions passing through our vnderstandings wills affections and parts can no more auoid tainture and pollution then can the sweetest water running through a muddie channell or the purest liquor standing in a fustie vessell 3. He that being an vnbeleeuer hath not the sonne neither hath the spirit of the Sonne and consequently cannot send forth any fruites of the spirit the Sonne hath not set him free but he is bound hand and foote and not able to mooue in any one action of spirituall life 4. Hee that cannot pray by the spirit cannot bring forth any worke truely good nothing can be done without prayer the Lord must giue strength the will and the deed he must teach vs to worke set vs in and hold vs on in working he must giue it successe and blessing and make it fruitfull to our selues and others and without the prayer of faith nothing of this is obtained 5. Without faith it is impossible to please God for to euery good worke are required many actions of faith For 1. generall faith must make and warrant it good in the matter and know it to be commanded or allowed in the word for that is a good work which God will haue done and good intentions if they roue without a word make nothing good 2. Speciall faith must know the action to be good in the worker renewed in part and accepted in Christ who couereth the spots and imperfections of the worke for the Lord first respecteth the person and then the worke first Abel and then his sacrifice 3. Faith looketh that the worke be good in the endes of it a bad end spoileth the best action Now the right ends of a good worke are 1. Gods glorie for as all riuers goe out of the sea and returne againe into the sea so all good actions as they come from God so they tend vnto him againe be they the least and lowest euen eating drinking or what soeuer else all must be done to the glorie of God 2. The good of our brethren and edification of men for this end Christians must make their light to shine abroad before men and the whole law is fulfilled in this one word Thou shalt loue thy neighbour as thy selfe 3. The exercise of our owne graces by doing our owne duties to God and man not selfe-pleasing profiting praise feare shame or such other sinister ends as sway with the vnregenerate but as is the end of the commandement so must it be of our obedience which is loue out of a pure heart and faith vnfained 1. Tim. 1.5 4. Faith will prouide that good actions be compassed by good meanes we may not doe euill that good may come of it It was Rebecca her sinne to draw the promised blessing vpon Iacob by deceit and Lots infirmitie to seeke deliuerance from the Sodomites by prostituting his daughters And though sometimes bad meanes succeed and the Lord by an ouerruling power bring light out of darkenesse yet is there alwaies iust matter of mourning and humiliation 5. Faith will haue respect to good circumstances as times places persons c. the fayling wherein often blemisheth most bewtifull actions and cause them to miscarie and prooue vnsuccesfull In a word faith in the heart is most carefull to doe good things well and because it knoweth that when it hath done the best it can yet all that seruice is vnprofitable it claspeth fast hold vpon the righteousnesse of Christ and will be found in that righteousnesse which is by faith in him Phil. 3. And therefore as for all other so for this good worke of beneficence and loue to the Saints the Apostle wisheth Titus to goe to beleeuers with whom he might be bold as who had receiued a spirit of effectuall faith working in obedience to God and loue to Gods people and could not suffer them to be either idle or vnfruitfull in the worke of the Lord. Well knew the Apostle that to haue sent him elsewhere on this errand it had bin but the losse of both their labors here he knew he should speed or no where So as we may conclude this point with that speach of Augustine where faith is not no good worke can be The third point in the precept is that these good works must be shewed forth for necessarie vses why Christians should shewe forth good workes I haue formerly shewed in handling the 8. verse of this Chapter and therefore will come to declare what are the necessare vses in generall of such good workes as are here called for And here we must know that the Romish Church hath not more boldly then blasphemously pretended many necessarie vses of good workes which the Scriptures neuer intending to set them vp in the place of Christ are far from acknowledging a tast whereof I haue giuen in a fewe positions which are stiffely defended by the pillars of that Church As 1. That good workes prepare a man to his iustification whereas the former point shewed that a man must be a iustified person before he can doe a good worke 2. That they doe iustifie the person of the worker before God notwithstanding the Apostle saith that by the workes of the Lawe no flesh can be iustified 3. That they make men more iust by a second iustification which distinction of the first and second iustification is a dreame of their owne not grounded in the Scriptures nor once heard of in the Church at the least fourteene hundred yeares after Christ and his Apostles 4. That they satisfie Gods iustice for temporall punishment 5. That they merit heauen yea a greater degree of glorie in heauen 6. That they purge away sinnes 7. That they apply Christs merit to purge them 8. That they merit at Gods hand for ones selfe and others 9. That they free from purgatorie paines 10. That a man may raise his trust in God from them All which with many other blasphemous tenures of this kind directly thrust Christ from his throne and make him but halfe a Sauiour at the most and consequently no Sauiour at all It would draw this point further then would well fit a commentarie to dispute here these positions with them and therefore intending our busines in hand and taking the mention of such hereticall blasphemies in this auditorie to be no small refutation we come to those necessarie vses which are warranted by expresse Scripture yea and thence commended vnto vs both in regard of 1. God 2. our neighbour 3. our selues
hands and entring into his office he must beginne with strong temptations in the execution of it he became a seruant vnto all for himselfe came not to be serued he washed his disciples feete he went about with wearinesse from citie to citie to preach yea more the lawgiuer subiected himselfe vnto the law that he might redeeme them that were vnder the lawe the Lord of life gaue himselfe vnto death not ignominious only before men but accursed before God the Fathers delight and darling became the obiect of such wrath as would haue crushed all creatures in heauen and earth to peeces Now the bitternesse of this passion in and about the time of his death may appeare 1. by his complaint to his Father in the garden testifying how heauie his soule was vnto it which if it had beene but an ordinarie death it could not haue dismaied him no more then many martyrs who haue not shrunke at it 2. By the strange droppes of water and blood that fell from his face 3. His sundrie cries to his father that if it were possible the cuppe of death might passe from him 4. By those most vnworthie things which the most innocent lambe of God suffered at the hands of sinners beeing taken as a theefe with swords and staues bound and carried away and brought as a malefactor before the Magistrate before whome though he was cleared yet must he be scourged by the Iewes stript of his owne apparell cloathed with scornefull kingly robes the crowne of thornes and a reede put in his hand in stead of a scepter lead away as a sheepe to the slaughter where betweene two theeues as the chiefe of all sinners he was crucified his ioynts stretched and racked his hands and feete digged with nayles his side peirced with a speare in stead of drinke he had vinegar tempered with gall reached him all sorts of men mocked him that trusted in his God the high Priests scoffed the passengers wagged their heads the souldiers flouted him nay the verie theife on the crosse could with his last breath blaspheame him 5. But all this seemed lesse then nothing to that which he inwardly felt beeing as one oppressed and forsaken of God which made him crie out my God my God why hast thou forsaken me Thus did the Sonne of God make exchange of the greatest glorie aboue all comprehension with the greatest infamie and the greatest ioyes with the greatest sorrowes that can be imagined euen the sorrowes of hell the which considerations notably set out the qualitie of this passion vnto which our Lord gaue himselfe Vse In that Christ gaue himselfe 1. we learne that there can be neither other Priest nor other sacrifice then Christ himselfe both which our Apostle accurately noteth in a diuerse phrase which at the first seeme to â—ound the selfe same neither doth our English so distinguish them as the Greeke doth The former is in our text which more properly betokneth that Christ offered no other oblation or sacrifice then himselfe hence is it said that for this ende God gaue Christ a bodie that in the same he might performe this part of his fathers will The latter is in 1. Tim. 2.6 which implyeth more directly that Christ himselfe gaue himselfe and that there can be no other priest in this oblation then he that is the sacrifice neither indeede can he be offred of any other saue himselfe who for this purpose sanctified himselfe as the altar sanctifieth the gift and the Temple the gold no Priesthood not Leuiticall much lesse Papal was euer worthie so great honour as to offer vnto God the Father his welbeloued Sonne neither any Priest can offer such a sacrifice as this is wherein is both the fulfilling of the lawe and paiment of all forfeites who is 〈◊〉 the mediator betweene God and man yea both God and man for without humanitie can be no sacrifice at all and without dietie no such sufficiencie and if dietie alone or humanitie alone had beene sufficient for such a worke the Sonne of God had taken flesh in vaine Whence it is that the Scriptures inseparably ioyne these two the mediator and the Priest of the newe Testament Heb. 12. ye are come vnto Iesus the mediator of the newe Testament and the blood of sprinkling c. 1. Tim. 2. there is one mediator betweene God and man who gaue himselfe a ransome Whence it is directly concluded that if there be but one mediator of the newe Testament there can be but one Priest and that if all the table of the masse-mongers be Priests properly of the newe Testament they must be also mediators and redeemers whereas the Scripture saith there is but one Againe as the sacrifice is but one so there can be but one Priest and he must be so qualified as neuer any man no not Aaron himselfe was for thus the author of the Hebrewes advanceth this priesthood of Christ. 1. In the Leuiticall Priesthood were many Priests because they died and had succession but here is but one Priest without succession for his Priesthood neede not nor cannot passe from him to an other because he liueth for euer and is a Priest after the order of Melchizedech without beginning of time or ende of dayes and he shewes why Christ must needeâ— liue for euer to make intercession for vs in heauen namely by the sweete smell of his sacrifice once offred which if no Priest but he can doe then no man who liueth not euer can be properly a Priest of the newe Testament but he alone 2. he is further prooued the onely Priest from an induction of many qualities some proper to his person and some to his office which cannot agree to any man or creature but himselfe only It behooueth vs to haue such an high Priest which is holy innocent vndefiled separate from sinners higher then the heauens who neede not offer first for his owne sinnes as they c. The speciall things obiected by the Papists against this truth are two first that Christ is indeede such a Priest as we speake of but they distinguish of Priests Christ is the chiefe and principall but there may be secondarie and inferiour Priests by whom Christ still offereth himselfe vnto God and in these Christs sacrifice is perpetuated But as our learned Fulke speaketh If all externall priesthood before Christ was but a figure of the the eternall priesthood of Christ and if Christ haue abolished all externall sacrificing priesthood that was before and instituted no other in the newe Testament to suceede him then must the Popish shauelings bring forth a third Testament to prooue their secondarie Priests and priesthood seeing it hath no footing nor ground neither in the olde Testament nor in the newe 2. Besides this distinction flatly ouerthroweth the Apostles position who by this sacrifice of Christ ouerthroweth all the sacrifices of such Priests as are mortall and of such as had need to offer first for