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 drunkardâ ãâã 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 âigleaues 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
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 coÌsideration 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
little change of my selfe from that I was long ago Answ. Here two sorts of men are to be respected The former sort are such as are cast vpon a drunken sleep and securely passe their daies in a course which indeed abandoneth all godlinesse and conceiue that a ciuill life will goe for good payment before God as it only carrieth the report of honestie among men and that good meanings and harmeles liuing is Christianitie inough in this delusion doe they dangerously sleep on the top of the maste not once dreaming of the necessitie of any change although their righteousnesse neuer came neare the righteousnes of the Scribes and Pharisies But these are to know that although they gallop not so fast to hell as some others before them yet to hell for the present they tend it beeing a sure thing that vnlesse they be other then they were in time past they shall neuer see heauen The second sort are such as see indeed better things but follow the worse they consent to the law that it is good and in their inner man are delighted with it but by the tyrannie of sinne and dominion of the flesh the law of which is present with them are drawn vnto euill and followe the call of manifold lusts yet because they hate the euill they doe and preserue in them a strife betweene flesh and spirit which spirit still resisteth euen where it cannot preuaile these may espie a change in themselues from that they were when the strong man kept the hold and all things were at peace And if they find not such a through change of the whole man as they desire they are perhappes in the beginnings of grace or in the times of temptation and must waite Gods leysure in theiâ further freedome or else let them timely bewaile their securitie and sluggishnes which hath setled them on the lees of such corruptions as they ought long since to haue parted from and not so doing are iustly bereaued of their present comfort Thus for the sakes of these I haue dissolued that obiection Vse 2. Hence may many a one learne what to thinke of himselfe Some professe they loue God with all their hearts and haue euer so done since they can remember they alwaies beleeued in Christ and neuer doubted but they were eâer deare vnto God But all this is nothing but a deceitfull skinning ouer the sores of their soules with peace peace whereas the case that was euer so good was neuer good at all no if thou canst not remember the time past when thy state was worse then naught I can neuer be perswaded that it is good for the present An infidell once thou wast an hater of God an enemie to righteousnesse and if thou knowest no change so thou art still The knowledge of God loue of God and faith in Christ growe not in thine owne grounds neither is our God so prodigall of these but he that hath them knoweth how he commeth by them no man is borne a beleeuer nor an heire to heauen neither can any make purchase or take possession of it without his owne priuitie Others are so farre from this change in themselues as they cannot endure it in others If a man will not sweare and drinke and game and riot as he once in time past could Oh say they you were wont to be a good fellow and a good companion and doe you now begin to be precise and to take a way alone from all your neighbours If he now begin to speake of a change and they see perswasion will not preuaile with him he had neede get him a new world to liue in a part from his old companions who will be the men they were times years and ages change renew vpon them but themselues are no changlings no new men A third sort haue made a wofull change from that once they were whose lamps haue died out in their hands while as wearie of the good way they haue departed from the way of righteousnesse of whom whosoeuer knewe them may say how is the gold become so dim how is the fine gold changed the visages of some Nazarites are become blacker then a coale Vse 3. Euerie Christian learne hence 1. If we see a change in our selues or others to blesse God that hath made this separation Rom. 6.17 God be thanked that yee were such but nowe yee obey the forme and Blessed be God for this vnspeakeable gift 2. Not to deeme of men as they were once in time past when once this change is come the Lord esteemeth of men according to the present grace receiued and neuer casteth them in the teeth with that they were in time past and why should we vpbraid men with sinnes or infirmities past which the Lord hath couered Paul accounted not Iames Iohn Peter fishermen as they had been in times past but highly esteemed of them at Apostles of Christ beeing called thereunto Oh say some I knewe such a man when he could haue beene as youthfull riotous intemperate as an other and thus commonly the deuill getteth within men to traduce the Gospel especially in professors which maketh this caueat the more necessarie Now we come to the description of our naturall estate corrupted by sinne and this corruption is seated in three things 1. In the minde 2. In the will 3. In the conuersation of life The corruption of the minde hath our Apostle set downe in three degrees of it We were saith he 1. vnwise 2. disobedient 3. deceiued Secondly the corruption of will standeth in the captiuitie of it while we serued diuerse lusts and pleasures Thirdly the corruption of conuersation bewraieth it selfe in that while we liued that naturall life we liued in malice and enuie hated and hatefull Of all which we are to speake in their order And first for the corruption of mind and the degrees of it we will first search out the true meaning of them and then deliuer some naturall instruction out of euerie of them Vnwise This word directly sheweth the follie and want of vnderstanding in the things of God the which that we may better conceiue we must knowe that before the fall euerie man had an vnderstanding giuen him of God both naturall and spirituall both of them holy and entire and that by our apostacie from God in our first parents we lost the maine part of the former and euery whit of the latter All our wisdome in earthly and natural things concerning this present life is not lost yet that which remaineth is as reason it selfe very weake and insufficient that instance Eccles. 4.8 teacheth it There is a man and he is but one alone without a second he hath neither sonnes nor brother of whose trauell in getting wealth there is no end and yet he saith not with himselfe for whom doe I trauell which argueth a merueilous impotencie and darkenes in the vnderstanding of naturall things But come to heauenly and supernaturall there it
who seeme good Christians are yet in their naturall condition and haue not aâtained the first degree of their renouation but deceiued they were borne so they liue so without Gods great mercie are they like to die And âhe miserie of this condition is like that of a man that hath a thousand deadly diseases on him and yet is sencelesse of them all whose case euerie man will say is remedilesse Let euery man and woman enter into the narrowe examination of themselues and neuer be at rest till they finde themselues renewed in the spirit of their minds 2. If God haue let any man see his error hereby that he can truely say that he hath beene deceiued but now hath the path of life reuealed vnto him let him acknowledge all this to be the finger of God and still pray with Dauid open mine eyes that I may see further into thy lawe for so I shall see mine owne errors the better and hide not thy commandements from me 3. If thou seest any man goe on in any of these deceiueable courses pitie him pray for him counsell him deale meekely and tenderly with him for thou wast also in time past deceiued Seruing the lusts and diuerse pleasures Hauing spoken of the corruption of mind in men vnconuerted now we come to the depravation of their wills the which is liuely described in two degrees 1. In that it is a seruant and hath lost the freedome wholly 2. In that it is a seruant to lusts and that not to one but diuerse pleasures The word whereby the former is expressed is borrowd from seruants who at that time vsed to be sold and bought and were meere vassals wholly at the appointment of their Masters without all power in themselues Wherein we haue the true portraiture of euery naturall man who in his will is a most base seruant to sinnefull lusts and pleasures and cannot but obey and fulfill them but without the least power to will the least morall diuine good Now that we may come rightly to conceiue of the bondage of will we must first restraine it to the right subiect and then to the right obiect First according to the subiects it is diuersly considered 1. In some subiects the will is confirmed and free to nothing but good and that either by nature as in God himselfe or by grace as in the good angels and in men who are renewed in the highest degree that is the Saints departed who immutably will onely good and onely well 2. In some other subiects the will is obâââmed and hardened in euill and free to will nothing else as in the wicked angels and damned men 3. In some other it is more indifferent as in men on earth whether renewed or in the state of corruption In the former of which as the subiect is but in part freed from the power of sinne so is the will it is so farre as flesh and sauouring of the old man free to will things belowe according to the corrupt nature and as farre as it is spirit and hath a worke of renovation it is freed to will supernaturall and diuine things But all these subiects are remooued as not that which our Apostle speaketh of who not obscurely speaketh of naturall men and their wills so farre as vnchanged Secondly for the obiect of this bondage 1. We denie not in the will of vnconuerted men a passiue power vnto good that it can posse velle but by this I meane a capablenes or abilitie of willing that which is truely good not by any principle in it selfe but when God shall send out the grace of conuersion 2. We denie not in such a will an actuall freedome from all coaction and compulsion which the nature of will cannot admit for it is not will vnlesse it be thus free And therefore while it willeth euill it willeth it most freely and when it commeth to will good it assenteth to the word and spirit it is not now purely passiue as a blocke nor yet forced but worketh according to the nature of will freely for beeing mooued by God it selfe mooueth and becommeth not onely as before a subiect but an instrument of the spirit Where by the way lyeth the answer to that Popish obiection that will cannot be free vnlesse it be inclinable alike to good and euill for will is not properly free in regard of the obiect to which it is mooued but of the efficient moouing it and what say they to the will of God they cannot denie it to be most free and yet cannot without blasphemie affirme it to be equally inclinable to euill as well as good 3. We denie not but that the vnconuerted will hath a more full freedome in naturall actions as to eate drinke walke speake which without this speciall grace although not without generall it can commendably but not holily performe 4. We denie not to this will a maimed power and freedome in morall humane vertues as of prudence chastity fortitude iustice which are bestowed in great measure by the coÌmon grace of the spirit not onely to some within the Church as Saul who was changed into an other man but euen without as to Cyrus Alexander Aristides Socrates but yet in the actions of these vertues this will is halfe dead and wounded I call it a maymed power and freedome because it is a certaine kind of libertie in some externall obedience and discipline towards the lawe of God and yet vtterly separated from the internall and spirituall obedience of it Which meeteth also with an other chiefe obiection of the Papists that many vnregenerate men doe and haue done many good and glorious actions and that not by the speciall grace we speake of but by the freedome of will To which hence is answered that although these things are materially good yet are they wanting in the formall righteousnesse which the lawe requireth and therefore haue beene farre from pleasing God and properly nor good actions but rather goodly and glistering sinnes the defects of them beeing euident 1. The persons doing them are out of Christ. 2. The deede it selfe done not of faith 3. Not hauing perfection either in it selfe or in the Mediator 4. not directed to right endes namely the pure honour and worship of God Now to such incompleat actions beeing no better then ciuill men can performe in abundance we denie not some libertie of will in the vnregenerate 5. We denie not to such a will freedome and libertie in spirituall actions but in such as are altogether euill vnto which as it selfe is most free so can it determine itselfe most freely And therefore where the Apostle affirmeth it a meere seruant it must be meant of morall good secundum gratiam Whence the conclusion ariseth That in such things as pertaine to God and true godlinesse the vnregenerate hath no power nor freedome of will at all no not so much as to will his owne conuersion Obiect But the will
parts when we come vnto them Paul In this name two questions come to be resolued 1. How the Apostle came by this name seeing he was a Iew and on the eight day beeing circumcised according to the law was named Saul after the Iewish manner and not Paul Ans. Not to stand vpon the opinions of some who thinke he was called by both these names because he was both a Iew by birth and a Gentile by his freedome in Rome neither of such as thinke he was thus called because he conuerted Sergius Paulus the Proconsul vnto the Christian faith for we read that he was thus called before we read of the others conuersion Act. 13.9 neither of that father who thought he was called Paulus quasi parvulus Christi vpon his conuersion for he was called Saul a long time after his conuersion But the simple and receiued truth is this That beeing called to Apostleship and ordained to be the teacher of the Gentiles in faith and veritie he was presently to giue ouer his Apostleship among the Hebrewes and withall he giueth ouer the vse of the Hebrew name whereby he was formerly knowne vnto them and vndertaking his office among the Gentiles he also taketh vp this name more familiar vnto them whereby he would giue them to know that he was now appropriated and after a sort dedicated vnto the seruice of their faith And this truth seemeth to be grounded in Act. 13. for before he and Barnabas were separated vnto this worke of the Lord he was euer called Saul but after this time neuer Here we may obserue two considerations 1. That it is and may be lawfull sometimes for a man to change his name else had it not beene lawfull in Paul nor Peter who was before called Bar-jona nor Salomon who was first called Iedidiah Not here to speake of the Lords owne changing of names as in Abraham Sarai Israel wherein the Lord in some new names would hide some new mysteries according to the new occasions offered yet here these caueats must be diligently obserued 1. it may not be done to the hurt or offence of any man as in nicknames taken vp in scoffe or for reproach of our selues or others but to the good of men 2. it may not be done to the hiding or couering of any sinne as many fellons and Iesuiticall fugitiues vse it 3. some good ende must euer be propounded in it wherein God may be more glorified and men edified Thus haue sundrie godly men changed their names in their writings to preuent preiudiciall thoughts taken vp against their persons that the truth might more prosperously spread it selfe 2. Note hence that such names are to be giuen to children as may put them in minde of some good dutie as Paul could neuer heare or remember his new name but also be put in minde of his new office and dutie which he was to performe among the Gentiles And so much as may be these names must be giuen in the naturall language thus the Hebrews giue fit names in Hebrew the Greekes in Greeke as Timothie There was a disciple named Timotheus his mother was a Iewesse but his father a Grecian which last words seeme to include the reason of his name the Latins in Latin as Tertius who wrote the Epistle to the Romans and Quartus a brother which reprooueth many men who are either too curious or too carelesse in imposing the names of their children The former beeing in the excesse giue names aboue the nature of men some drawing too neere the Deitie it selfe as Emmanuel and the Iesuits some of Angels as Gabriel Michael c. some of vertues as Grace Faith Mercie Patience c. The latter beeing in defect giue the names of heathen men as though they would haue them prooue so sometimes of things farre below the nature of men as of beasts trees c. then whome sometimes by Gods iust iudgement they prooue not more sensible whereas the name should not onely be fitted vnto the nature but also carrie some fit lesson and instruction in it The second question is Why this name is here prefixed Ans. There be three especiall vses of setting mens names vnto divine writings 1. to shew that men were called of God vnto that worke 2. that they were readie to iustifie and stand to that they had written 3. to preuent the mischiefe of forging writings and fathering them vpon men which neuer wrote them Which regards mooued Paul in all his Epistles to obserue two things 1. in the beginning of each to prefixe his name as in all his 13. Epistles 2. in the ende of each Epistle he added the Apostolicall salutation as himselfe witnesseth 2. Thess. 3.17 The salutation of me Paul with my owne hand which is the token in euery Epistle Coloss. 4.18 The salutation by the hand of me Paul And both these partly to shew his calling which was so strange and extraordinarie to be from God Gal. 1.1 Paul an Apostle not of men neither by man but by Iesus Christ as also that he might iustifie the truth he wrote Rom. 1.16 I am not ashamed of the Gospel of Christ As in the last place to preuent that mischiefe which was euen then inuented 2. Thess. 2.2 Be not suddenly mooued nor troubled by spirit by word or letter as though it were from vs he would not therefore haue any goe vnder his name which had not his name at it Hence learne 1. That in the former respects it is conuenient that a mans name should be set to his writings which he commendeth to the vse of the Church after the example of Paul who did not as many now a daies for his names sake set himselfe on writing but for his writings sake set to his name yet so as there be cases when it shall be neither necessarie nor wise to affixe the name of the author The principall of them be three 1. When the name shall bring neither credit to the truth nor profit to the Church but danger and hurt to the partie himselfe which case holdeth firme so long as he writeth generall truths and not personall for els it may prooue an hurtfull slander 2. When the high estimation and account of the penman in the Church may cause the truth to be receiued not for it selfe but for the writer 3. WheÌ the contempt of the writer through the corruption of the people shall on the other hand preiudice the truth that it shall haue none or lesse regard in respect of him And this is thought to be the cause why not to insist in other Scriptures as many of the Psalmes bookes of Chronicles c. the authors of which the spirit of God hath not discouered the Epistle to the Hebrewes generally by the learned thought to be Pauls wanteth both the name superscription and subscription which all his other Epistles haue not because he was the Doctor of the Gentils and so was out of his
the God of heauen For either Satan by his suggestion or his instruments or which is more to be feared we shall heare the whisperings and mutterings of our owne flesh saying Where is the God in whom ye trusted let not thy God deceiue thee any longer and with Iehoram Is not this euill from the Lord and shall I waite on him any longer to all which let vs be bold to answer with the Apostle I know whom I haue beleeued euen him whose bare word is aboue all bonds who neuer promised more then he was able to performe and neuer performed lesse then he promised faithfull is he that hath promised and no vnfaithfulnes of man can make him vnfaithfull The like truth and steadfastnesse carie all his denunciations and threats for neither when his messengers threaten wrath against the impenitent shall that be found a lying word but the sentence of the Iudge which cannot faile of execution True it is that the Lyon hath often roared but the beasts of the feild haue not trembled The Lord hath vttered his terrible voice against the vnrighteousnesse of men but his threatnings haue met with mockers who say euery vision is deferred and where is the promise of his comming with swarmes of Atheists who say there is no God but denie heauen hell and immortalitie of the soule in the meane time making leagues and couenants with hell and death with beastly Epicures who liue vnmooueably from their carnall delights and sensuall pleasures with heauie and dead hearted professours with whome they haue beene but as a blast all which sorts of men promise to themselues life although the Lord hath said of them they shall die and is not this to charge God expressely with a lie and as much as to say that he is not God But these shall know that the words the Lord hath spoken shall be done Ezek. 12.28 And as the Lord letteth his children see for the present that it is not in vaine to worship him so he letteth his enemies often feele euen before their death that all his words fall not to the ground when he meeteth them at euery corner with sundrie plagues and iudgements in their soules bodies estate name or freinds all which are the accomplishment of his word which shall not passe away when heauen and earth shall be dissolued Vse 2. Seeing God cannot lie let euery one of vs labour to expresse this vertue of God first and especially the minister in his place seeing he speaketh from God nay God speaketh by him he must therefore deliuer true sayings worthie of all men to be receiued that he may be able to say in his owne heart that which Paul spake of himselfe I speake the truth in Christ I lie not and iustifie that of his doctrine which Paul did of his writings the things which now I write vnto you behold I witnes before God that I lie not Now then is a minister a liar when he either speaketh false things as euery where the false Prophets are charged an example whereof we may see in Hananiah the sonne of Azur and Abab the sonne of Roliah and Zedekiah the sonne of Maaseiah who are said to prophesie lies in the name of the Lord in that when the Lords Prophets were commanded to carrie yokes about their neckes these would breake them and so caused the people to trust in a lie or else true things falsely misapplying that truth which they could not but vtter for this was euer the note of a false Prophet to make their hearts sad who should haue beene cheared and to speak peace to them against whom the Lord had proclaimed open warre so falsifying the word of the great God which iniurie no earthly King would suffer vnreuenged If a king should signe and send out his letters of death and execution against some archtraytor and the officer betrusted with them should serue them vpon some faithfull counseller who is neare and deare to his Prince so as the innocent and well-deseruing shal be put to death and the traytor suffered to liue in honour should not the life of this man so betrusted goe for the life of the other In like sort doth be who in Gods place whetteth his tongue against the righteous of the land and disgraceth the most forward in the wayes of God let him discourse against them in Scripture phrase and speak things in themselues neuer so true yet is he a lowde liar in the false applying of them and wresting them against them vpon whom the eyes of the Lord are for good and with liars shall be kept without the gates of the âoly citie and that most iustly in that he hath not lied of men but of God himselfe whom so farre as his malice could extend he hath endeauoured to drawe into his sinne in making him a liar also like vnto himselfe 2. Euery priuate man must take vp that exhortation to cast off lying and speake euery man truth vnto his neighbour and that because it is a peece and sparkle of Gods image and a part of the newe man which is to be put on Which reason the Apostle vrgeth sundrie times in the epistles And indeede no man can more liuely resemble the image of his heauenly father then by the practise of truth in which one word is included that whole image of God which standeth in righteousnesse and holines as Ioh. 8.44 the angels stood not in the truth As on the contrarie no man can more liuely resemble the deuil then by lying for he is a lyar from the beginning and the father of lies True it is there be many defences made for sundrie sorts of lies which we shall haue better occasion to scan in the processe of this Epistle but let all such as would haue themselues marked with the stampe of Gods children knowe that they onely can haue assurance of the pardon of sinnes in whose spirit is no guile and those onely shall rest in the holy mountaine that speake the truth from their hearts and they alone shall stand with the lambe on mount Sion and sing the newe song before the throne who haue no guile found in their monthes Doctr. 3. The last generall obseruation out of the former words teacheth what an infinite and free loue the Lord embraceth his elect withall in that be decreeth from euerlasting whatsoeuer he doth for them in the due season of it Hence it is that not onely in this place but thorough the Scriptures we may read that all the stayres whereby we climbe to heauen were laid by God before the world began If we looke at Gods predestination and election the names are written in the book of life from euerlasting Iacob was loued not onely before he had done good but before he was to doe it If to the ende which is the kingdome that is prepared from the foundations of the world If to the meanes which is Christ he is the
lambe slaine from the beginning of the world both 1. in regard of Gods counsell and 2. of the promise to Adam and 3. of the efficacie of his death the sauing power of which was the same to all beleeuers yesterday to day and for euer and thus euen Abraham saw his day If to the Gospel which is a peculiar doctrine concerning Christ it is called an eternall Gospel not that it was eternally preached for it was a mysterie kept secret since the world began Rom. 16.25 but 1. because it proceedeth froÌ the eternall counsell of God 2. it containeth the wordâ of eternall life and 3. it remaineth for all eternitie Finally if to our effectuall vocation by this word yea and our whole saluation he gaue vs of grace and purpose saluation and effectuall vocation before the world began that is in his counsell and decree Vse 1. Hence we see that the Popish doctrine of iustification by workes was preuented euen before the world began For if God laid all the degrees of our blessednesse vp in himselfe before the world much more before we were in the world who seeth not that all our saluation is freely comming vnto vs both in the promise and execution or accomplishment of it not according to our workes but according to the good pleasure of his will If it be here alleadged that God in electing vs foresaw our faith and workes and therefore elected vs. The answer is that that is vnsound seeing faith in Christ is a fruit and effect of election not going before but following after it Whence Paul saith that God had mercie on him not because he foresawe that he would be faithfull but that he might be faithfull And we are elected before the foundation of the world that we should be holy and without blame If yet it be said that God might as well foresee the faith and works of his elect as their saluation I answer he did foresee them as meanes and wayes which himselfe prepared for them to walke in to their saluation and so did decree them but the decree in regard of the beginnings and motiues to election cannot be otherwise then free and absolute if that of the Apostle be true that we are iustified freely by his grace And if God cannot elect men to life except he foresee that they will vse their free-will well as the Pelagian or that they will become faithfull and righteous necessarily must this decree of God which is the first and eternall principle of all things depend vpon some other externall beginning out of himselfe contrarie to that of the Apostle who saith that he predestinated vs to bee adopted through Iesus Christ in himselfe ãâã ãâã ãâã ãâã ãâã pro ãâã ãâã ãâã ãâã ãâã as Beza well obserueth that is finding no cause neither present nor to come out of himselfe of this his most iust counsell and decree Besides saluation beeing but one and one way vnto it and Gods decree but one how should by the former doctrine any infants be saued in whom the Lord could not foresee either faith or workes So that as the former doctrine called vpon vs to giue God the honour of his truth so doth this to giue him the glorie of mercie in that it is his good pleasure euen before all times to giue his a kingdome freely to which purpose he giueth faith freely works of faith freely the end of faith which is the perseuerance of it vnto saluation freely and in a word as the decree before all times so grace and glorie in due time most freely Vse 2. Did God thus freely loue vs when we were not much more will he now beeing reconciled vnto him by the death of his sonne If while we were yet sinners and enemies he set his loue vpon vs much more now beeing iustified and friends will he saue vs from wrath Thou maist be sometimes frowned vpon yea buffeted and vnder the roddes of God to the breaking of thy heart but yet all these proceeding from this loue are farre from breaking it off to thee who hast euer tasted how good the Lord hath beene to thy soule Well maist thou cheare vp thy heart and say why art thou cast downe my soule what is it that can separate thee from this loue which hath two excellent properties namely to bee free without desert and constant without end nay trust in God rather yea repaire with the boldnes of a child to thy father that loueth thee neuer the lesse because he correcteth thee and strengthen thy prayers herein that his loue will not suffer thee to want things meete for thee Vse 3. What an hainous sinne were it to requite such a free loue with hatred repaying euil for good which consideration alone should make vs smite our hearts be ashamed of our vnthankfull sinnes it is a note of one who hath tasted of this goodnesse to be grieued for his sinne in this respect that it displeaseth one who hath bin such a good God vnto him Vse 4. Let vs expresse this vertue of God towards our brethren not so much waighing their deserts no mote then God doth ours but be readie to repay good for euill loue for hatred blessing for cursing knowing 1. that it is the grace of a dutie of loue or mercie when it is free 2. that the heathen can doe one good turne for another 3. that hereby we shall be sonnes of our heauenly father who suffereth his raine to fall and sunne to shine vpon the iust and vniust doth good for euill yea ouercommeth euill with good Secondly as God laid not the foundation of the world so soone as the foundation of our saluation but prepared a remedie before the maladie it is our parts not onely to magnifie this grace in him but to imitate it by labouring to couer the faults of our brethren when they are committed and not as the manner of many is to amplifie euery circumstance of offences done whereas we should make the best of the worst euen in the worst the meekenesse of spirit must euer temper our zeale against their sinne and prepare couers and cures as fast as they breede offences but especially if in good men and professors of the Gospel a weakenesse breake out woe to that man who with open mouth is readie by that occasion to disgrace not them onely but the whole profession by reason of them v. 3. But hath made his word manifest in due time by preaching Hauing seene how the maine promise of life eternall hath beene made by the God of truth we are now to consider this truth of God further in the accomplishing of that in due time which he promised before all times And then was that promise accomplished when the word was made manifest which manifestation is amplified 1. by the circumstance of time in due time 2. by the meanes of this manifestation that is by preaching For the meaning of
yee euen compelled me Others doe it because their loue to the ordinance of God doth constraine them others considering how the world was drowned for despising Noah and his Ministerie and how God departed from his owne Cittie and house at Ierusalem because they despised his Prophets and mocked his messengers and fearing least the like befall our Church and land for the same sinne most profitably and iustly both by word and writing magnifie this function If men were like the Galatians who would haue plucked out their eies for Paul and receiued him like an angel yea and Christ himselfe if men would know them that labour in word and doctrine among them to haue them in singular loue for their workes sake then where we labour to magnifie we would and might endeauour to abase our selues and become weake to the weake and all things to all men but to free Gods ordinance from contempt we may and must challenge such titles as the Lord hath honoured vs withall who hath for our incouragement stiled vs by the stewards of his house disposers of his secrets disbursers of his treasures keepers of his keyes and seale secretaries embassadors angels v. 4. To Titus my naturall sonne according to the common faith Hauing spoken of the person saluting whose high calling hath hitherto detained vs Now are we come to the person saluted and so afterward are to proceede to the forme of the salutation it selfe both of them beeing contained in this 4. ver The person saluted to whom the Epistle was written is described 1. by his name Titus 2. by a title of relation My sonne according to the common faith 3. by the adiunct of his sinceritie my naturall sonne First for the name It sheweth him to be an heathen or Gentile born by nation a Grecian Gal. 2.3 of heathen parents and education for at this time he was vncircumcised and it is probable that he remained so vnto his death yet such a one as was without God in the world without Christ without hope is begotten by the Gospell not onely to be a beleeuer but to sinceritie in the faith and thus he becommeth a true Titus that is truely honourable yea so farre honoured as that he was a chiefe pillar and instrument in the Church and much employed in the Churches affaires by the Apostles themselues What an vndeuided companion of Pauls he was in his peregrinations and trauells appeareth Gal. 2.1 what great delight Paul had in him 2. Cor. 7.6 how he vsed him as a Legate vnto diuerse Churches and betrusted him with the gathering of the almes for the poore Christians in Iudea 2. Cor. 8.6.16 how he graceth him with the title of a companion and a fellow-helper in the Lords businesse v. 23. yea he vouchsafeth him the title of a brother 2. Cor. 2.13 nay more of that which is much nearer euen of a sonne in this place Doctr. Note hence the freedome and power of Gods calling to grace For what merit or dignitie what workes of preparation appeared in Titus beeing of heathen parents countrie and education whereby hee should be raised to such seruices so neere vnto God or what worthines was in Paul himselfe he was indeede an Hebrew of the Hebrewes circumcised the eight day of the tribe of Beniamin brought vp at Gamaliels feete and a great scholler but by all this he was armed to wast the Church and he acknowledged himselfe such a tyrant and persecutor of the Church of God as that he was vnworthy to be an Apostle and beeing one he was in that regard the least of them all 1. Cor. 15.9 and for the latter the power of Gods grace breaketh through the strongest opposition euen Gentilisme and Paganisme it selfe yea he whose honour it is to produce light out of darkenesse and quicken the dead doth often where sinne hath abounded make grace abound much more and of the greatest and notorious sinners raise vp such speciall instruments of his glorie as shall strippe and goe beyond a number that haue alwaies liued more ciuilly then they before their calling Vse 1. Hence is confuted all that Popish doctrine concerning workes of preparation and disposition before grace and of merit and supererrogation after Gods grace is free not mans will his mercie is mans merit 2. Consider thy owne basenesse and indignitie before thy conuersion to be humbled by it yet let not Satan goe beyond thee in it He will be alleadging against thy faith after this manner Would God shew mercie on thee who wert so desperately drowned in thy sinne or can thy calling be sound who so long a time didst fight against the truth here thou hast answer for thy selfe I was neuer worse though I was as ill as an heathen and Publican I was not worse then a blasphemer or a persecutor yet God had mercie for such and soundly called such and why not for me But he will obiect further Indeede if thou hadst liued a ciuill life and not haue beene so outragious and desperate in thy sinfull course there had beene more hope of thee as of one who wert not farre froÌ the kingdome of heauen but the case was not so with thee To which thou maist truely answer That there is no more disposition to grace in a meere ciuill man then in the most profane person although there be some more restraint of corruption in the one then in the other nay for most part there is lesse hope of such then of greater sinners for they are often hindred from seeing the truth of their estate by reason of their ciuill vertues and by comparing themselues with men notoriously wicked conclude with the Pharisie themselues to be in good case for they are not thus or as that man who is an open inordinate person whereas the other are more easily convinced in their owne consciences and are sooner brought to say with the Publican Lord be mercifull and so goe away more iustified yea and much more may be added hereunto namely that there is much more hope of great sinners then of many who haue not onely ciuilitie but a shew of religion and want the power and life of it of whom the speach of Christ is true that Publicans and harlots shall goe into life before them The seauen deuills in Marie Magdalen resisted not her conuersion so much as their conceit doth theirs who thinke that all deuils are cast out if Belzebub the prince of the deuils do not discouer himselfe greater hope there is of the cold Laodicean then of the luke-warme and experience and good reason from the Scriptures teacheth that such as haue beene before their conuersion either more outragious in their sinne or zealous against the truth when as once their change came haue prooued farre more eminent instruments of Gods glorie then such as before their change neuer so highly dishonoured him both because those affections which were so violent in sinne are turned in their vehemencie against sinne as also because the
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 ãâã 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 paât 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.
the gates of hell here is Sanballat and Tobiah Simon Magus and Amaziah here are false Christs false Apostles Heretikes Tyrants all standing against Christ and making warre against his bodie In all which regards if Salomon in the daies of peace without all opposition hauing an hundreth and three and fiftie thousand and sixe hundred workmen cannot vnder seauen yeares finish the materiall Temple how hardly thinke we must this spirituall house standing of liuing stones goe vp how slowly is it reared hauing more enemies and those no weake ones then Salomon had workmen euen as many as there be naturall men in the earth vnmortified lusts in men or deuils in hell all of them with all their power resisting the proceedings of the Church and Gospel Vse 1. This doctrine lets vs see what great things God hath done for such a people as among whom he hath planted hâs ordinances many strong holds and oppositions hath he brought down many enemies hath he subdued many engins of Satan and his instruments hath he broken before he could settle his glorie and cause it to dwell among his people For as it was at the first breaking out of this light to the world by Christs owne preaching neuer was the world on such a fire neuer was any age so fruitfull in tyrannie and heresie so hath it beene proportionally euer since in the seuerall parts of the world where this grace hath appeared Witnesse in these parts of Europe the stirres and tumults in all the countries against the light restored by Luther witnes also the fires and flames consuming the bodies of Gods seruants in our own countrie in and since the daies of King Henrie the 8. of worthy memorie that had it not bin the truth of God it could neuer haue come to this where we see it for which mercie all the land should be mooued to much thankfulnes Vse 2. Let euery man hence be mooued to helpe forward and lend a hand to the beautifying and perfecting of this spouse of Christ that as it were by many hands this difficult worke may become the lighter Among the Iewes euery man brought somewhat to the Tabernacle and so it was reared some more some lesse but euery man something so let the Magistrate bring his authoritie and countenance the Minister pure doctrine and holy life to the building of the Church the rich their riches to the honour of God the poore good affections and all heartie praiers that we may once see Sion in her perfect beautie Thus euen very meane men shall be honoured so highly as they shall become assistants to the Ruler of the whole earth as some so vnderstand the place of Iehoshuah and Zerubbabel Vse 3. A ground of moderation to beare so farre as good conscience and a mans calling wil permit the imperfections of any Church and in the wants of it carrie our selues as peaceably as may make to the honour of the God of peace and the manifestation of our selues the sonnes of peace as well knowing 1. that it is not to be expected of any Church militant vpon earth to be vnblemished which is a prerogatiue of Christs glorious bodie in heauen 2. by peace small things thriue and arise to their greatnes euen smoaking flaxe cherished groweth to a flame 3. that contention and division hindreth and ouerturneth those good things which haue gone forward but slowly when they went fastest Yet so as according to the extent of our callings we ayme and labour for the pure and perfect estate of the Church For it was a wicked speach condemned by the Prophet to say It is not yet time to build vp the house of the Lord therefore content our selues to dwell in seiled houses and sleepe in sound skins although the Lords house lie wast And hereupon that the Church afore time hath a long time beene wanting in many things tending to the perfection of it to ground a perpetuall imperfection is a peece of Satans sophistrie and argueth the want of that most dutifull affection of children toward such a mother pleading rather for her blackenes then beautie and not reioysing to see this spouse bedecked with all her ornaments The second point in this first dutie of Titus is gathered out of the word translated to redresse but properly signifieth a continuall and instant straightning of things which grow crooked in the Church Whence we learne that there is a continuall bending and inclining of good ordinances in the Church euen in their best estate After that sinne got once into Paradise and tooke the hold of our first parents innocent hearts not the best ordinances that euer the Lord instituted could so fence themselues as to keepe it from them how soone after had all flesh corrupted their waies how were his lawes ingrauen in the tables of mens hearts so forgotten as he must be forced to write them in tables of stone after that how was that law written by his owne fingers generally corrupted and violated as appeareth by Christs reformation of them how his own politie was violenced of Priest and people all the Prophets as with one voice and mouth complaine how al the ordinances of the new Testament were soone ouerturned and by degrees cleane shaken out of the Church by the rising and grouth of Antichrist who euen in the Apostles daies began to worke appeareth in the historie of the Church Hereunto adde the readines of the malicious man to sowe tares the vnwillingnes of the flesh to endure the Lords yoke the busines and curiositie of mans wit and fleshly wisedome which will be adding detracting or deprauing his institutions by a restles turkising of them the state of the Church militant now here now there exercised with continuall vicissitudes and changes as of day and night so of prosperitie and aduersitie according as God giues Kings ouer it either in mercie or wrath protectors or persecutors all these plainely prooue that which is not obscurely implyed that the best things in their best estate are on the bending hand and inclining vnto corruption Vse 1. This point letteth vs see our imperfection in this world and that all our perfection standeth in two things 1. in sight of imperfection 2. in strife vnto perfection For that the Church cannot be perfect is manifest in the continuall declinings of vs that are the members Which should make vs ashamed when we see our turnings backe daily reproouing vs. The Lord if his pleasure had beene such might haue as perfectly beautified and stablished his Church in earth as euer it shall be in heauen but he seeth it fitter for vs to be brought to an humble walking before him in sence of our infirmitie as also daily to repaire vnto him who is both the author and finisher of our faith that he would be pleased to laie as the first so the last stone of this his building that the whole praise of it may be his Vse 2. They may
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 ââocke 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 âeard 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 ãâã ãâã ãâã ãâã ãâã must be supplyed ãâã ãâã ãâã ãâã ãâã 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
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 wrâng 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
and images the bookes of laimen and children Considering therefore the corruption of the heart which needes reformation with the soonest euen as the bodie must be framed at the first swadling and weedes plucked vp at the first peeping vp together with the commandement of God which enioyneth the parent to whet precepts vpon his children the practise of Christ calling babes vnto him and instructing his familie and lastly the benefit which hence shall redound to thy child thou leauing him the onely pearle and treasure which is likely to abide with him be not wanting in thy endeauours but giue all diligence whereby thou maist be the father not of children onely but of faithfull children Not slandered of riot As the Apostle requireth that the children of Ministers should be taught in wholesome doctrine so now by remoouing the contrarie would he haue them sutable in their manners and behauiour that euen in the Christian carriage of the children the fathers fitnes to gouerne may be approoued scandall may be avoided neither his doctrine nor life may be iustly excepted against Whence in generall may be noted that the carriage of a mans children is a great credit or disgrace to his profession which as it is true in euery professor so especially in the Minister for either the fathers glorie is seene in his gouernement or the profanenes of the children is the fathers blemish A wise sonne saith Salomon is the crowne of his father but lewd children are like Simeon and Leui which make their father otherwise a good man stinke among his inhabitants There was a lawe enacted that if any man laid slanderous things to his wife as that he found her not a virgin the woman her selfe may not followe the action in clearing her selfe against her husband least the mariage should seeme to be dissolued pendente lite but the Lord most wisely ordered that the parents should for her and why they surely because their name and honour was impeached in that their daughter was accused to be corrupted in their house and they did not their dutie in watching ouer her virginitie and accordingly as the matter was found in issue the father was dealt withall for if the defamation prooued vntrue the partie must make the father amends by giuing him an hundred shekels of siluer and yet shall he not be troubled with his daughter and if the daughter was conuicted she must be brought to her fathers doore and all Israel must stone her and the reason is added why she must be there stoned because she hath wrought follie in Israel and plaied the whore in her fathers house that is for transgressing the lawe of God violating her parents authoritie and credit and defaming her fathers house But an especiall lawe besides was made for the daughter of a Priest If a Priests daughter play the whore she polluteth her father and therefore she must be more seuerely dealt with then any other she must be burnt with fire Obiect If it be said that whosoeuer of other tribes were deprehended in the same follie were also put to death I answer yea if they were espoused or married but if virgins except a Priests daughter were not And well may the Church esteeme of a man according to the gouernment of his children seeing the Lord himselfe goeth before in this example How was Abraham honoured in his eyes in that his children were so instructed and ordered how was Ionadab graced by the Oracle of God himselfe promising that he should not want a man of his seed to stand before God for euer and all for the obedience of his sonnes testified in following their Fathers so strait iniunctions And on the contrarie how were good men blemished and dishonored for the profanes of their children as Eli is said to honour his sonnes aboue God More specially we are to consider in the precept 1. The speciall vice prohibited 2. the hatefulnes of it 3. the vse 1. Riot is a prodigall and lauish wast of a mans substance in eatings drinkings intemperance voluptuousnes vncleannes or any other filthy lust The word in the originall beeing taken from a certaine people who were wont to spend their whole daies in feeding and stuffing themselues and this was the greatest part of their care and calling whom for this cause the Grecians called ãâã ãâã ãâã ãâã ãâã that is such as cannot be saued from a most desperate miserie or else such as saue nothing for themselues and their family but in the end beeing brought to extreame want and penury die most miserably 2. The hatefulnes of this sinne appeareth 1. In that it is a note of all profanes and irreligion for the text opposeth it to faithfulnesse 2. It is branded to be a course of the vnconuerted yea the verie knot of all the lusts of the Gentiles and called excesse of riot see 1. Pet. 4.4.5 3. It is not onely an enemie to religion but euen foileth all ciuill vertues as iustice temperance sobrietie peace chastitie humilitie ââuth c. For what is the ruffling and roysting life of a number of our gallants and lâstie bloods but an intemperate an vnpeaceable course beeing men of a word and a blow breathing out nothing but bigge words loud lies fearefull othes hauing so farre forfeyted all their truth and credit as they may iustly be suspected least when they speake truth they as their father the deuill doe it to deceiue not at any time conceiuing or acting but what may stand with their brutish appetite And yet these men call themselues and one another good companions and good fellowes but if euer the Lord open their eies to see their waies their owne tongues shall confesse that all this while they were so farre from the suite of Saints and good men that they were vnfit companie for honest ciuill men 4. Such an hatefull sinne this is as where it riseth to any height in children the Lord will haue the parents themselues to become both accusers and witnesses against their children and prosecute them till they see them stoned to death whereof the Lord giueth two reasons 1. to take away the euill of sinne 2. to take away the euill of infection that all others may feare by his example 3. The vse 1. Let no man that would be counted religious vphold riotousnes in his children it beeing a note of vnfaithfulnes irreligion and a tainted heart How can such parenâs be counted faithfull that suffer their sonnes and daughters to runne into the infamie of pride prodigalitie excesse not vsing meanes to reclaime them but rather fitting them by outward means with fewell to these flames Shall God command thee to bring out thy riotous sonne to stoning and wilt thou rather strenghthen him in this sinne 2. If the sinne be so hatefull in all mens children much more in the sonnes of Ministers against which our Apostle leuelleth And let all our youth especially Ministers sonnes of whom there are
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 shaââ after see 2. The Hebrew phrase as lesning the sinne so speaketh ãâã plaine drunkennes which indeed is not the true mirth of the heart but ãâã oppressing and deading of it vnto dutie Thus was Ammons heaââ made merry with wine and Nabals heart was merrie within him But theââ merriments had a wofull end the former was slaine instantly and the ãâã 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 causâes wounds desperate stabbes and euery drunkard killing
and progresse least we be such dunces as Paul speaketh of who were euer learning and yet neuer came to the knowledge of the truth And then we profit when we like good schollers haue passed our grounds and elements and as the Apostle speaketh when leauing the rudiments and principles of religion we are ledde forward vnto perfection and then are we ledde to further perfection when wee haue taken out the two maine lessons of a Christian man which Paul in euerie thing would be sure to keepe euen faith and good conscience by which two rules till a man be moulded and cast into this forme of doctrine he is but a novice Christian and a superficiall scholler in this schoole of Christ the former of which implyeth the knowledge of the doctrine and the latter the ordering of euerie particular action of life by it Now the examination of our selues by these notes will reprooue many of vs as non proficients who would be loth to be so deemed For 1. whereas for our time and meanes especially in this famous eie of the land our profiting might haue enabled vs to teach others many of our selues had need be taught in the principles of religion we cannot be gotten out of our A B C line of letters If a master should for diuers years together painfully striue with a boy and could neuer get him out of his letters what hope were there of his reading and much lesse of any skill in higher mysteries of learning It is the case of a number of vs. Many yeares haue the masters of the assemblies plainly deliuered doctrines fitted to the capacitie of simple men yea often repeated them and often beaten vpon them yet a number that goe for Christians are extreame ignorant in the principles of Christianitie And whereas the Apostle implieth that we may measure our owne ability by our fitnesse to teach others how fewe of vs be there that finde any competent abilitie to teach euen our pettyes in our families our seruants and children that cost and paines is ill spent when after seauen yeares schooling a boy is not able to teach an other his letters but many of vs that haue beene âearers and learners in this schoole thrice seauen yeares and aboue and yet to omit our vnwillingnes are not able in any sort to catechize our families Further whereas he that is cunning in his profession he can speake of it to good purpose because he knoweth the mysteries of it many of vs cannot speake to any purpose but when any speach of religion is offred are as mute as fishes yea are greiued to be drawne to any speach of such things because our weakenesse is thereby discouered Finally were it so that we had proceeded but a little way in our profiting here it would be with vs as with schollers or prentises who beeing entred a yeare or two neede not alwaies the presence of their Master or Tutor for euerie action but can of themselues doe something especially in smaller matters and of lower conceit but many of vs can goe no further then our Masters are present with vs we are not come so farre as to take out a lesson now then by our selues we cannot meditate pray conferre to the increase of our knowledge and therefore we may conclude against our selues that we are but verie dullards in this doctrine And what is the reason of all this but that as negligent learners we forget as fast as we learne or as idle schollers we idle ouâ our time otherwise and allot the least time to this studie Which requireth so much the more time paines care and diligence by how much things more excellent be more difficult besides that our helpes by nature are none at all to this as to all other knowledge and the benefit of it farre excelleth all other Let vs therefore stirre vp our selues and be stirred vp not to a smattering in this knowledge of God but to abound in it as Peter willeth vs. And seeing we are farre from our marke let vs aime at more fruitfulnesse in our age and walke from strength to strength from faith to faith that so growing vp in grace and in the knowledge of our Lord Iesus Christ we may in due season be lifted vp vnto our glorie Doct. 3. In that the Apostle calleth that here wholsome doctrine which in the words before he called a faithfull word and fitted for doctrine Note that the men of God when they fell into speach of the word of God they spake not âlightly of it away but were hardly drawne from it without leauing behind theÌ some notable elogie or other vpon it Rom. 1.16 the Gospel the power of God to saluation Ioh. 6.68 Peter saith not Master thou hast the word of God but thou hast the words of eternall life what a number of glorious things are ascribed vnto it see Heb. 4.12 mightie in operation sharpe c. Hence according to their seuerall occasions are al those excelleÌt epithits ascribed vnto it through the Scripâures some of the penmen looking at the author some at the matter some to the qualities some to the effects and accordingly invest it with titles well beseeming it And good reason had they so to doe for 1. They considered that the word of God is the principall part of Gods name which neuer could without great sinne be taken vp in vaine but is to be taken vp into the thought much more into the lippes with all reuerence and due regard 2. They sound the power of it so forcible and comfortable in themselues as that they could not chose but speake of it as they felt within the abundance of their owne hearts 3. They saw the worke of it so effectuall vpon others and that to such ends as not all the perfection of flesh and blood nor the strength or wit of men and angels could compasse as that they could not conceiue of it without admiration 4. They saw it was such a word as was to meete in the world with most harsh entertainement and hatefull opposition that Satan sinne and all wicked ones heretikes seducers Atheists and profane persons would resolutely resist it besides numbers that would account it foolishnesse and that would take offence at it not a fewe and therefore in great wisedome they were carefull that it should carrie some maiestie with it Vse Those that find such sweetnes in the word as the Saints of old cannot but with reuerent hearts conceiue and speake of it euer with signification of some eminent goodnes in it yea if they conceiue it in the author the word euen of euill will be confessed a good word as in Hezekiah and much more will the promises be sweete in the tast And if they acknowledge it in the most proper effects of it oh how will they thinke and speake of it as of a thing more necessarie then fire and water yea then the sunne in the firmament How will
they stirre vp others to tast also with them how sweete and good God is in it These cannot come as men vse to come but will be reuerent in the coÌgregations where such words are vttered as Abraham when God spake vnto him fell on his face they will not rush vpon the reading of it in publike nor priuate without some lifting vp of the heart and some gesture signifying that inward reuerence 2. This argueth it a deuillish and wicked practise to elevate the due estimation and authoritie of the word either in the Scriptures or in the Ministerie once said Satan hath God indeed said c. So the Papists speake basely of the word in the Scripture calling it imperfect obscure contentious a waxen nose an inken diuinitie c. and therefore well may the letter of the Scripture be with them but the life of it is farre from them In like sort many profane wretches debase the word in the Ministerie conceiuing it as a vaine word without profit and boldly speake of preaching as of talking and others mutter because there is so much preaching plainely shewing by their speaches that they neuer knew the sweetnes of it in their soules and therefore as yet haue no part in it nor in that life which it hath brought to light Doctr. 4. Whereas the Apostle is not contented that the Minister should teach but exhort also it âeacheth Ministers to labour for this gift whereby an edge is set vpon their doctrine wherewith as with a goad they pricke on the affections of those that are vnder the yoke of Christ. A difficult thing it is for teaching is an easie taske in comparison of it and yet so necessarie as that all the ministeriall worke is called by this name Act. 13.15 If yee haue any word of exhortation say on So Barnabas his whole sermon is called an exhortation to shew that he that laboureth not in this point faileth of all his dutie Whence are all those precepts that the Minister should teach and exhort 1. Tim. 6.2 and giue all diligence as well to exhortation as to reading 1. Tim. 4.13 For the profitable performance of which 1. euery Minister must labour for conscience of his dutie 2. for a pitifull heart toward sinners 3. for experience of that he teacheth that he may haue a flame in his own heart to kindle others by Vse Many men thinke they need not be taught but if they did not they need exhortation Others thinke it sufficient to be taught in generall tearmes but to be vrged by exhortation were to saue them whether they will or no. But it is not sufficient to know what is good but to be led on to the practise to which that we may be prouoked the best of vs while we are in our race need spurrs For as Paul writ of Christians the slownes and weaknes of whom he knew required exhortation as well as doctrine so that Christian that âeeth not his deadnes and continuall backslidings knoweth no good by himselfe yea he that perceiueth not a spirituall heauinesse and slumber daily oppressing him without this meanes nay and with it also that soule is cast on sleepe at least if it be not dead in sinne Besides the truth is there is much knowledge euery where and so little conscience as if knowledge and conscience could not stand together but if men did make conscience of all the duties they know yet were exhortation still needfull seeing nothing was more vsuall with the Apostles then to stirre vp in beleeuers such graces as they thankfully acknowledged in them 1. Thess. 1.3 the Apostle thankfully remembreth their diligent loue and yet cap. 3.9.10 by a wise rhetoricall preterition exhorteth them vnto it Doctr. 5. Whereas the Apostle addeth that exhortation must goe with wholesome Doctrine we note that then is exhortation powerfull and profitable when it is firmely grounded vpon sound and wholesome doctrine then it carrieth due weight with it then is it agreeable to this apostolicall precept yea to that generall practise of al the Apostles whose manner was in all their Epistles first to laie downe plainely the doctrine of faith and saluation and then to perswade and exhort vnto the entertainement of it and to testifie that entertainment by the fruits of faith and loue For example After Paul writing to the Romans had disputed the doctrine of Iustification not by workes in the three first Chapters but by faith in the two next and of sanctification in the three next and of predestination in the three next In the 12. Cap. and so to the 14. verse of the 15. Chapter he exhorteth to good workes and Christian duties vnto the verie epilogue and conclusion The whole Epistles to the Corinths is a mixture of doctrine and exhortation In the Epistle to the Galatians after he had disputed the doctrine of the righteousnesse of faith which the false Apostles had wrung out of their hands after his manner in the fifth chapter and sixt he exhorteth them to the studie of good workes So in all the Epistles may be obserued that after the doctrinall part followeth the hortatorie And as for the particular practise hereof in particular cases both in propheticall writings Christs sermons and sayings and in the Apostles Epistles it would be infinite to obserue Vse As this Doctrine affoardeth direction to Ministers to carrie their exhortations leuell with the doctrine truly raised from the word that they be as goads to pearce and prouoke to dutie which not obserued the speach will be verified a sea of words but scarce droppes of matter so doth it authorise euery hearer to examine the exhortations framed vnto them that if they finde the Messengers of God exhorting them from wholesome doctrine they may acknowledge more then a speach or perswasion of man euen such a doctrine and ordinance as the Apostle iudgeth fittest for the saluation of man Which if any shall dare to refuse as accounting it with many at this day a liplabour of man or if any shall deeme and repute it an impotent meanes to raise men to the grace of life I can say no more nor lesse of such then the Apostle Paul to the hardned Iewes that put the word from them that they iudge themselues vnworthy of life eternall One day to their cost shall they know that all the force of the word lyeth not in the Ministers tongue and that his words are more then winde as they esteeme them Ier. 5.13 And improoue them that gainsay it These gainesayers are of two sorts either such as contradict the wholesome doctrine by teaching false and vnsound doctrine whether Iewes Pagans Heretikes or false teachers or else such as contradict it by their wicked manners and conuersation as a number of counterfeit Christians who dare not open their mouthes against such a cleare light and manifest truth but in their liues whereas it commandeth puritie they are filthy and impure whereas it
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
vnder euerie greene tree and were disobedient children and yet cap. 4.19 he so taketh their miserie to heart as that he crieth out oh my belly my belly I am pained at the verie heart my heart is troubled within me I can not be still And when cap. 9.2 he had desired a place apart that he might neuer come among them they beeing become adulterers an assemblie of rebels and proceeded daily from euill to worse yet to shew that his soule abhorred them not neither that he had cast them out of his affection he tells them in cap. 13.17 that if they would not heare his soule should weepe in secret and his eies droppe downe teares for them So for a Minister to charge a people with knowne and open sinnes it is not euer a signe of malice nor a sting of bitternesse but rather a sweet wouÌding of loue Hardly can we perswade men of our loue in this case nay euen the Apostle himselfe who spake with ineuitable wisedome was glad to vse many protestations prefaces and apologies to perswade men of it as 1. Cor. 4.14 when he had told the Corinths plainly of their ingratitude who suffered him to be hungrie naked reuiled c. is glad to adde a defence for himselfe I write not these things to shame you but as my beloued children I admonish you So when we deale plainly and let men see themselues and their wayes we cannot perswade them we loue them but for our selues our owne consciences must be our brasen wall if we be not entertained and approoued in other mens we must doe our dutie and tell Israel his sinne Ezec. 18. And although it would doe many good to see vs silenced and stopped in the course of our diligence yet would it doe them no good to see vs damned for our negligence towards them Oh saith one this preacher is euer speaking of me he hath some spight at me and therefore I cannot abide to heare him Oh but whosoeuer thou art learne to suffer the word of exhortation and reproofe for it is a signe of an heart in the gall of bitternesse to impute malice and vncharitablenes to such Ministers as crie out against the knowne sinnes of it and to account of preaching as many doe but rayling Such a one was Ahab who cried out of Eliah as his enemie because he findeth out his sinne such are the hearts of such brutish men who will be at defiance with God and the seruants of God christianly admonishing or reproouing them and then they crie out there is no loue in them which is all one to say that vnlesse we flatter them and partake with them in their sinnes there is no loue in vs. Iohn Baptist dealt roughly with those that came to his baptisme Oh generation of vipers and yet who durst say that that holy man hated them and yet with vs it is no good diuinitie if we couer not the sinnes that are as openly committed as Absolons in the sight of all Israel other men may and can speake of sinnes and impieties and yet God must be dumbe they can see them but God must not other men can openly speake of them in their houses shops fields and markets and yet we may not mention them for feare of forfeiting all our loue But we must much more take vp that dutie which euerie priuate man is bound vnto Thou shalt not hate thy brother in thy heart but plainely reprooue him and suffer him not to sinne Wee may not hate you so much as not deale plainely with you Secondly note that howsoeuer the Apostle dealeth plainly yet he dealeth wisely and vseth a preface to cut off all the preiudice of the truth he deliuereth and is a grace to be imitated of all Ministers who ought prudently to temper their zeale with wisedome so suppling and asswaging their reproofes as they may appeare to proceede from loue When the Apostle was to write of the reiection of the Iewes and the calling of the Gentiles least he should seeme to speak of any sinister affection or from hard conceit of the Iewes he cutteth off all such suspition by a large preface in which he attesteth by an oath that he so embraced his countriemen the Iewes in the most inward affection of his loue as he could haue beene contented to haue beene accursed for them and in Rom. 10.1 beeing to deliuer the true cause of their reiection which was the stablishing of an humane righteousnes he beginneth with a protestation that his hearts desire and prayer to God was that Israel might be saued And great reason is that Ministers should thus practise this serpentine wisedome commended vnto them by Christ himselfe 1. Because they are as sheepe among wolues that is satanicall instruments armed with serpentine subtiltie watching all aduantages to depraue their best actions vndertaken with best deliberation and on the best grounds 2. In regard of the Gospel which the aduersarie is readie to blaspheame and smite and wound through their sides 3. In respect of those that are without that they seeing the wisedome of God in the course of their doctrine and liues may thereby be wonne to the loue of the truth Col. 4.3 Now this wisdome is not fleshly pollicie as maketh men idle lookers on for feare of danger but to walke circumspectly still going on in the good way of life and not rushing headlong but discreetly looking to euerie steppe which Salomon calleth the pondering of the pathes Vse 1. Let Ministers seeing they haue so many eies vpon them pray for vnderstanding hearts and seeing they naturally want this wisedome let them aske it of God that it may as Salomon saith make their faces to shine euery where shewing wisedome as well as zeale in reproofes censures in speaking of euents in the Church and Land and the rather seeing euen in Gods causes we may not be too forward Good Hester in her warmest loue to her selfe and people who were Gods people all of them sold to the sword may not yet rashly step to Ahashuerosh before she had considered of the rigour of the law which was sure to be so much the more seuerely executed by how much it was more commodious for the Kings safetie also whether she was in fauour and grace not hauing beene called of 30. daies and especially she and her people had fasted and praied and consulted with the Lord. Nay more Peter must not rashly draw his sword and strike to saue Christs own life two worthy examples for our imitation 2. People must also commend their Ministers to the Lords direction and whosoeuer stand in good causes that the Lord who is rich in wisedome would giue them wisedome in all things Now we come to the parts of the verses and first of the preface vnto the testimonie Wherein 1. it is to be enquired who is meant by this Prophet Ans. By common consent the Apostle meaneth Epimenides an heathen man and a profane Poet who iâ one of his
appeareth which hath giuen good light to the vnderstanding of the place Quest. But whether did Epimenides vtter this as a prophecie Ans. No vnlesse we conceiue him as a Prophet in the generall acceptation of the word For 1. the deuill is not willing except he gaine more by it to rebuke sinne of which himselfe is the patron 2. He speaketh not of a thing to come but of that which was present and past 3. He was not ignorant what he writ here but by the light of nature as other Poets did taxed these vices which he had obserued very enormious And hence we may obserue two instructions Doctr. 1. The Gentiles had their Prophets and Poets such as was Epimenides which were sufficient witnesses against their impietie And neuer were any people so rude and barbarous among whom God had not sufficient witnesses to condemne them Which appeareth plainely thus First without themselues they had three things to condemne them 1. Their Philosophers Poets Orators and wisemen of whome what vice was it which was not brought into disgrace what vertue was vnperswaded that a man may safely say of some of them that they left vnto posteritie more clearenes and prints of diuinitie then all the bookes of the schoolemen put together 2. their prouerbs and voice of men publikely against them as this against the Cretians was a prouerbiall sentence 3. The works of God Rom. 1.20 Act. 14.17 Secondly within themselues they had two things 1. Naturall knowledge For Paul in Rom. 1.18 saith of the Gentiles that they detained the truth of God in vnrighteousnes Where by the truth of God is not meant euery truth in generall nor yet the truth of his written word but that light which remaineth in the nature of man after the fall called the lawe of nature and the lawe of nations which light they by their iniustice impietie profanenesse and superstition did seeke to oppresse and extinguish and so detaine as a captiue in the darke dungeon of their hearts And v. 31. he affirmeth of them that they knewe the law of God by nature that is not the lawe written but a certaine generall and obscure knowledge concerning God and themselues whereby they were conuinced of those generall notions that there is one God that this one God is to be worshipped the which euen idolatrie it selfe prooueth that this worship must rather be in spirit then bodily that they might not doe to others that which they would not suffer of others that euerie one should haue his owne giuen him that adulterie and vnchast lusts were to be avoided these things they knewe called the lawe of God Quest. But doe you ascribe the knowledge of God to the naturall man are not many Scriptures against it Ans. Seeing the Scripture attributeth both knowledge and ignorance of God to the naturall man we shall vnderstand both the better by distinguishing the knowledge of God which is 1. either naturall and generall or 2. supernaturall and reuealed The former is gotten and encreased by the light of nature and things created the latter is made knowne in the word the former a man may haue and yet vanish away in his imaginations and be no better then a flat Atheist without God in the world the latter is neither idle nor vanishing but forceth to glorifie God as God by louing fearing invocating and obeying him The vse of the former is onely to make men excuseles in their iust damnation Rom. 1.20 of the latter to raise vp men to the sight and fruition of their saluation both mentioned Gal. 4.8 9. The former the Scripture scarse vouchsafeth the name of knowledge and so denying knowledge to the naturall man it speaketh of that supernaturall knowledge which Salomon saith is too high for a foole which onely deserueth the name of knowledge 1. Cor. 2.17 The naturall man knoweth not the things of God nor can knowe them because they are spiritually discerned The second thing which inwardly witnesseth against the naturall man is his naturall conscience whereby euen the heathen not onely knew but did the things of the law not that any of them could yeeld perfect obedience to the lawe by the strength of nature but that without the helpe of the Lawe written the Gentiles had a certaine kinde of discipline whereby they were restrained from many notorious vices for he saith not that they were iust but did certaine things of the lawe proceeding hence that with the light of some common notions concerning God they had also a sense of his iustice which was readie to return to them according to their works Now both these namely naturall knowledge and conscience were still according to the working of their corruption either more quicke and stirring in them or more dull and deaded and yet neuer insufficient to condemne them Vse â Hath the Lord so many witnesses against the heathen who neuer heard of Christ nay nor had the law written what a number of euidences besides all the light of nature and helpes from the heathen hath he against thousands that professe Iesus Christ and yet are inferiour to many of the heathens themselues For 1. what a sure sentence of damnation doth euerie Minister of the Gospel pronounce against the disobedient who hauing not Satans but Gods Prophets and the lawe written and the Gospel added thereunto and the daily ministerie and yet many will not vouchsafe to heare the call of Christ to his supper and many that heare him runne another way Now if those were iustly damned who beleeued not men euen comming from the dead how shall they escape vengeance who will not beleeue Moses the Prophets Christ himselfe and his Apostles daily preached in the ministerie 2. We haue the daily beholding of Gods great workes in the world and in the Church which are documents of the admirable power and wisedome of God the daily fruition of his vndeserued mercies the testimonies of his bountie and goodnesse and thinke they to escape the iudgement of God that despise the riches of his bountifulnes and patience and long suffering not knowing that the bountifulnes of God should lead them to repentance is not this to heape coales on their owne heads which will burne to the bottome of hell yea and to treasure vp wrath against the day of wrath vnto which we may adde the workes of his iustice disburdening his iust displeasure against the vnrighteousnes of men reuealed both in the Scriptures and in other histories yea and daily running into the eies of such as prouoke their diligence to obserue the same 3. We haue the light of blessed example both of the Prophets Apostles Patriarke and aboue all of the blessed Sonne of God and other holy seruants of God in the Scripture and in our owne age many iust Lots who will be as a cloud of witnesses to condemne our wayes and works of darkenesse For thus the Lord prouideth himselfe of witnesses euen in all ages and peoples among themselues Some
as any lyon or wolfe I haue spared no pray and as subtile as any foxe to deceiue my brethen I haue spit out my venome both to the face and behinde the backes of my neighbours and especially against the houshold of faith the professors of religion Oh what a beast was I in all this But now seeing my vnderstanding is restored vnto me againe I will neuer hereafter carrie my selfe but like a man not making my lusts my lawe any longer but reason shall be my guide nay nor that onely but like a Christian man I will by Gods grace suffer my self to be guided hence forth by renewed reason yea by the word and spirit of God If I must needes in any thing resemble the beasts it shall be the oxe and asse in knowing my Lord and Master the storke and crane and swallowe in acknowledging the seasonable time of my repentance the serpent in Christian wisedome the lambe and doue in Christian meekenes and innocencie and thus resembling them I neither shall be nor accounted a beast nor yet be condemned by any of them But if any loth to leaue his brutish properties will be a beast still and followe his lâst it is fit hee should see the ende of his way in one of his predecessors Prou. 7.22 He goeth on as an oxe to the slaughter Many such thinke and pretend they goe to heauen but deceiue not thy selfe no vncleane thing entreth within the gates of that holy citie thou shalt stand with thy fellowes without Reu. 22.15 Without shall be dogges and enchanters and whoremongers and murtherers and idolaters or whosoeuer loueth or maketh lies and one day shall by experience teach thee that the bread of children belongeth not vnto dogges Slowe bellies In these words this people of Creta are by their Poet accused of habituall idlenes and intemperance who howsoeuer to the duties either of the first or second table they were as heauie and slow as any snaile yet in the feeding of themselues and following Epicurus his trade so diligent and instant they were as euery man seemed rather to be a bellie then a man and therefore doth the Poet by an vsuall figure of speach thus expresse them And as this whole hexameter so much more was this part of it more frequent among the heathen who were wont prouerbially to call such persons bellies as they saw addicted to idlenes gormandizing and intemperance Doct. A life led in idlenes and delicacie is condemned both by the light of nature and of the Scriptures Of the former there is good reason seeing it is against that order of nature which God set in all his creatures at the first euery one of which are sâill vnweariably employed according to their first institutions The celestiall bodies stand not still but by miracle In all inferiour bodily creatures if well ordered there must be these three things 1. An order of the parts the feete may not stand vpon the shoulders for that is the place for the head 2. A proportion of them or a symmetry for the eye may not be bigger then the head 3. A function of each of them for euery one of them must haue some distinct office which it must diligently attend vnto 2. And if we looke vnto the Lords institutions with man we shall see that this idle and dronish kind of life was banished out of paradise it selfe from that innocent estate to the preseruation of which all the creatures offred vp themselues to saue mans paines and yet euen then must Adam dresse the garden then when he was a more absolute Lord ouer all the earth then any man euer since was or is ouer any part of it yet might be not liue as many of our gentrie out of a vocation and calling but must abide in that vocation whereto he was called And euen in paradise seeing the Lord instituted no more Saboaths then one in seauen daies what would he else declare then that innocent Adam was no lesse bound then now we are to employ the most part of the weeke about the things of his calling still in the midst of them remembring to shew forth the loue of his creator and the religious keeping of a good conscience 3. And how much more now since the fall may we thinke is man borne to trauell as the smoke to flie vpward for seeing that by the curse of sinne the creatures haue denied their former serviceablenesse but vpon condition of great industrie and trauell Gods ordinance and commandement is that now in the sweate of our faces we should eate our owne bread prouiding for our selues and ours which is besides the pleasing of God who delighteth that man should make his calling a part of Christian obedience a sweete fruit of our paynes carrying vs more comfortably thorough our way in the world 4. And yet looking nearer the matter we find this order and ordinance of God more forceably fastned vpon those that professe themselues Christians euery one of whom must be so farre from that inordinate walking as that he must withdraw himselfe from such And if any man be he neuer such a professor of Christ will not worke he ought not to eate let him starue his blood be vpon his owne head For such as these in the profession especially whose pride whose ease whose tooth whose play bring in arâeareges vpon them vnawares are the spots and blots of religion Now therefore that such as professe the Lord Iesus may the better be contained in this order of God both for the discharge of their owne dutie and the good example of others these reasons are to be considered 1. That God who hath set vs in our callings hath promised also to be with vs to giue vs good successe in them to helpe vs to beare out the tediousnes which sinne hath brought vpon our labour to giue vs his protection in these our waies to feed and maintaine vs by the blessing of our labour in the house in the field in our stock and in our store whereas pouertie arresteth the idle person Prov. 28. the idle shall be filled with pouertie And all this is to encourage vs to faithfulnes and diligence in the duties of our callings See Ioshua 1.8 2. Whereas all other creatures liue vnto themselues man was appointed to liue aswell to others as to himselfe the Church the countrie the familie the poore euery man challengeth a part in euery man And therefore although some other creatures be all a bellie as the crabfish who walketh with her teeth yet a Christian man must be a hand to one an eye to another a foote to another a shoulder to support another he must not only consist of bellie and teeth Aske thy selfe then what good doth my life to Church to Commonwealth to family to men and if thy conscience answer truly little or none then maist thou conclude surely I am rather a
bellie then a man But many such bellies want eares 3. An honest calling is a schoole of Christianitie that 1. looke as little children are sent to schoole to keep them out of hurts and vnhappie turnes so diligence in the calling fenceth vs from taking harmes by Satans temptations we lie not so open vnto his assalts againe it is a bridle to restraine our own lewd desires abating wicked lusts abandoning lewd company and fitting vs for the Lords appearing whose seruice we are in 2. In this schoole of the calling a man performing duties for the Lords sake hath daily practise and encrease of graces such as faith obedience patience meeknes constancie truth invocation thanksgiuing and hence are daily enabled to take out further lessons for time to come from the daily experience of Gods goodnes for time past 3. In this schoole we learne to be teachers of others and in time come to be patternes vnto others of the right vse of the world while our selues vse it euery day as not vsing it at all and while we so play the good husbands as that we keep our selues from beeing worldlings not laying by our heauenly minds in the midst of our earthly busines whereas the idle person that entereth not into this schoole is out of Gods protection and neuer out of Satans snares his heart is like the feild of the sluggard ouergrown with thistles and weeds his lusts so farre preuaile with him that he is rather a spectacle of reproch then a patterne for imitation and if euer he had any good things in him they are perrished for want of emploiment for as the rust fretteth vnused iron and the mothes eate vnworne garments so good things ar shaken out of the heart of him that neglecteth the vsing of them 4. Consider the danger of those that stand idle all day long passing their dayes in all delights one in one voluptuous lust another in another the Apostle saith of them all that liuing in pleasure they are dead while they liue the soule of such a one is but as a carkase his bodie as a coffin he rotteth away in vnprofitablenes while he liueth and as a standing poole putrifieth the prouerb is true of such a man his soule is but as salt to keep his bodie from stinking aboue gound And thinke we they shall liue when they are dead who are dead while they liue no surely but seeing they did not subiect themselues to the law of all mankind Gen. 3.19 In the sweate of thy face shalt thou get thy bread they shall neuer escape that other sentence take the vnprofitable seruant binde him hand and foote his hands and feete were bound when I called him to walke and worke now bind him hand and foote and cast him into hell Now for the latter of these vices reprehended in the latter word it is worth marking to obserue how aptly the Poet ioyneth them together which seldome are disioyned because the one of these is the gound of the other And as it is true in all sinnes which we say of euills that one commeth not alone for they are accompained still with their supporters so these two sinnes are of such speciall acqaintance that as we say of a paire of turtles looke where one is the other lightly is within lesse then a coytes cast so where the one of these is it will not be hard to descry the other If there be idlenes there will be intemperance and if intemperance there must needs be idlenes And therefore our Sauiour hath combined them as neare as the cause and effect which cannot be sundred Luk. 21.34 Take heed least your hearts be oppressed with surfetting drunkennes and so that day come on you vnawares implying that intemperance oppresseth and maketh the heart dull and heauie and when the heart is so aggraued the whole man is vnfit either for heauenly or earthly exercise In like manner the combination of Sodoms sinnes sheweth the same truth Ezech. 16.49 Pride fulnesse of bread and abundance of idlenesse And therefore seeing a man can neuer sufficiently perswade diligence in the calling till this intemperance be disswaded it shall not be amisse in few words to speake of this sinne and perswade the contrarie vertue for the preseruation of it And because this kind of intemperance is restrained to the bellie I describe it to be an inordinate appetite or immoderate desire and vse of meate and drinke and this is when a due meane is exceeded either in the costly and excessiue preparation of them for our selues or others or in the two liberall and excessiue vse of them so prepared a vice which is a speciall enemie to all good duties towards God or man making men vnfit to the word of God either to read or heare it vnfit to pray to meditate to remember the works of God with praise and thanksgiuing so as a man giuen vp to this sinne is sunke downe in Atheisme nay in Idolatrie hauing no other God then his bellie a more base idolatrie of many Christians then euer was any of the Heathen who would worship the sunne moone starres and glistring mettals but to haue worshipped the bellie and draught they would haue abhorred And for the duties of the particular calling they must lie lea the bones of such full bodies had rather be at rest or to keepe them from sleep must rise vp to play but altogether vnweldie to any more serious busines And thus by this sinne men make themselues in stead of Gods Temples Satans kitchins filling their bodies with noysome lusts and deadly deseases their soules with a number of dangerous sinnes which shut them out of heauen framing their liues liker to the bruit beasts then reasonable men and in their deaths for most part no lesse brutish then in their liues Now for the better auoiding of this sinne I will propound some reasons and after them some rules of direction The reasons are three 1. The Lord is liberall but not prodigall of his creatures and they are his and not ours but by his leaue neither doth he euer giue leaue to vse them to our owne hurt as many riotous persons doe who with the glutton faring deliciously euerie day in their feasting and banquetting besides the wast of many excellent creatures of God 1. loose their time 2. spend their goods which ought to haue beene otherwise employed 3. neglect the duties of their generall calling of Christianitie and omit the necessarie affaires of their particular course of life 2. This is one of the practises of those that are in the night whereas we professe our selues to be of the day and is a weed or rather an olde ragge which must be put off before Christ can be put on 3. The time calleth vs rather to fasting weeping and euerie worke of repentance then to eating drinking chambring c. For if we consider the workes of the Lord we shall see his arme stretched out and his hand
reuenging among many other sinnes euen this of the abuse of his creatures and this with such lingring lasting and sharpe iudgements so variable and so generall as hath not beene heard of in the dayes of our fathers read Isai. 5.11 Besides we see the afflictions of Ioseph Amos. 6.6 the necessities of many of Gods deare seruants the abundance of poore their great want of releefe their miserable complaints c. that woe shall befall him that liueth to eate when so many of Gods children cannot get that they may eate to liue Now the rules of direction are 1. to moderate excesse in preparation for our selues and others to knowe that not aboundance but sobrietie is the ornament of a table a rule which seemeth to be dead with our forefathers whose dishes for sort number price and seruing out were inferiour to our sauces and yet to shew vs that man liueth not by bread they were stronger of more constant health and of longer life then we are 2. To moderate excesse in the vse of meates and drinkes prepared we must take out the Apostles lesson 1. Cor. 10.31 Whether yee eate or drinke or whatsoeuer ye doe doe all to the glorie of God the glorie of God must be our white to ayme at in all the actions of our life of which none is so small out of which the Lord challengeth not his owne glorie and therefore as we liue not to our selues but vnto him so we must not eate to our selues but vnto him and this we doe when by our eating and drinking we fit our selues for his seruice and our owne duties namely by keeping the bodie vnder and dailie subduing it rather then by pampering and feeding it vp 3. To containe thy selfe in compasse in both labour still to hunger and thirst after righteousnes that is after that meat which the Sonne of man shall giue for the more thou hungrest after Christ the lesse doest thou after these things Rom. 13.14 Put on Christ and take no care to fulfill the lusts of the flesh Christ is the treasure vnto which the Christian heart must be lifted he is the carkase vnto which our thoughts ought to flie he is meate indeede drinke indeede bread of life water of life blessed is that soule that hungreth and thirsteth after him for it shall be satisfied yea blessed is that hunger and thirst which is neuer but accompanied with a continuall feast This testimonis is true The Apostle setteth his hand and seale to this euidence of the Poet not thereby allowing the whole fabulous poeme whence he fetcheth it but according to his drift which is the iust reproofe of this people he onely approoueth this particular report Whence 1. note that euery truth beeing primarily from God it must be receiued whosoeuer be the instrument teacher of it for the Apostle disdaineth not to borrow a part of the truth from this gracelesse and heathen man Nay there is not the basest of Gods creatures into whose schoole we cannot sometimes profitably enter for else would not the Lord haue sent vs to the oxe the asse the emmet and much more can he who opened the mouth of Balaams asse to reprooue the madnes of his master teach by weake and feeble base and simple men yea if he please by gentile and heathen men Vse This taxeth the pride of many who thinke themselues too good to learne of such whom they conceiue meaner or inferiour to themselues such a pride possessed the Pharisies thou art altogether borne in sinne and dost thou teach vs But if they considered the wayes of God they might see him stirring vp most base and simple men to teach the doctor the Scribe and the wise men of the world that he may ashame them and teach them to depresse their high thoughts 1. Cor. 1.26 Bretrhen you see your calling not many wise but God hath chosen the weake of the world 1. to confound mightie things 2. that no flesh should reioyce v. 29. Let this prouoke our diligence to knowe not so much by whom as what the Lord teacheth attending vnto the counsell of God and not the condition of man whome he vseth let him speake by neuer such abiect persons if they bring the truth it is our part to become fooles that wee may be wise and then are we such fooles when we depart with all opinion of our owne wisedome that we may be wise in God what meanes so euer he pleaseth to vse the Gospel teacheth vs that poore women and creeples could tell often tidings of Christ when all the great clerks knew not of him 2. This reprehendeth the waywardnesse of many who not fancying the persons of their teachers refuse their doctrine though neuer so true and profitable Would men deale thus in ciuill things If fire should take a towne in the night and the watchmen beeing all fallen asleepe a stranger nay a mans enemie should giue him warning that his house were on fire were it safe for a man to rush at it because his enemie telleth him so No neither would any be so vnwise and if the truth in an heathen Poets mouth be so entertained by the Apostle himselfe much more euerie diuine truth in the mouth of the meanest Minister of the Gospel Let the vessell be neuer so earthen the treasure is heauenly let the foode be nourishable hungrie Elias stands not vpon it whether an Angel or a rauen serue it Secondly note that this testimonie beeing true Titus might haue been discouraged and occasioned hereby to haue meditated of his departure from them as an hopeles people or to haue repined that the Apostle should place him among such a companie of beasts rather then men But yet Titus must and doth with courage goe on in his worke among them and plowe vp to the Lord euen this stiffe ground It is the lot of many gracious Ministers to be called and planted among rude barbarous and beastly people such as these Cretians were yea among viperous broods who will reward their faithfull paines and trauell in begetting them to God with extremitie of wrong and violence Ier. 26.8 and little comfort finde they vnlesse the Lord giue them a breathing time by the means of some Ahikam or other v. 24. Now what must the Minister doe in this case Surely as he came not of his owne head so now is he not at his owne hand to remooue himselfe at his pleasure And if he should depart vpon this ground he should perphaps meet with lesse comfort in leauing an vncomfortable people then in staying amongst theÌ If God bid Ionas arise and goe to Nineveh but he will betake himselfe to a ministerie of more credit and lesse labour the Lord will teach him before he get to Tarshish that he is not his owne man and that no creature shall shelter him from trouble whilest he flieth it as fast as he can If Moses be called to speake to Pharaoh he must not excuse the
so good it is impured not beeing vsed or done in faith and good consciânce A good or indifferent thing vsed or done is spoiled and corrupted in the manner of vsing or doing three waies 1. when it is vsed or done in way of superstition 2. of profanenesse 3. of scandall 1. Of superstition when any creature is offred vnto Idols or vsed or not vsed with opinion of holines merit or worship of God Thus the Heathen were accustomed before they eate or drunke to offer some part thereof to their gods which was another cause why Daniel craued that he might not be defiled with that meate as is well gathered out of cap. 5.4 and from such meate the Apostle wisheth all Christians to abstaine 1. Cor. 8.10 Hither are to be referred all Popish separations of daies and meats and their consecrations of water salt crosses palmes to driue away deuils all their vowes also pilgrimages orders single life wilfull pouertie watchings fastings whippings in all which they place opinion of holines and merit adde hereunto all superstitious rellikes and monuments which wheresoeuer are filthy and polluted 2. Of profanenesse when any creature or action is vsed or done out of that due manner measure or end which the Lord hath appointed vnto it as all vse of holy things by way of charming or enchantment especially good words and those out of Scriptures to spells and sorcerie the intemperate vse of indifferent things to surfetting drunkennesse pride and excesse in a word when any thing is done or vsed the carriage and end of which is not Gods glorie and mans good 3. Of scandall either to our selues or others Our selues when we vse any creature or performe any action with a doubtfull conscience that is whereof either the word hath not or we out of it haue no warrant in which caâe tender consciences must be tendred rather then be racked by authoritie for be the things in themselues neuer so lawfull be they neuer so generally entertained in the iudgement and practise of others they are vtterly vnlawfull to me without such information Others if they be scandalized they are either within the Church or without and they both in things either 1. euill or 2. indifferent hauing on them a shewe of euill For necessarie things enioyned by the word there can bee no scandall giuen as preaching hearing praying these and such must bee done though all the world take offence at them Thus Paul preached Christ a stumbling blocke and scandall to Iewe and Gentile and Daniel prayeth to his God although the king and all the countrie raged against him This offence is Pharisaicall taken but not giuen Now for scandall giuen â in things euill is when a man by word deede or doctrine disagreeable to the lawe of God becommeth a stumbling blocke and cause of offence 1. To the wicked whome they make worse in their euil more obdurate and further off from repentance 2. To the good whether stronger both grieuing them and bringing reproach vpon them or weaker who are not onely discouraged from their good beginnings but forced often to participate in that sinne whereof they haue a president in an other Wo to that man by whom such offences as these shall come In this kind was Peter an offence to Christ whom therefore he calleth Satan and commandeth him to come behinde him 2. In things indifferent scandall is giuen when vnseasonably and out of the rule of charitie they are vsed in which case the Apostle acknowledgeth things lawfull inexpedient and professeth that he will neuer eate flesh before he will offend his brother that is his weake brother he that is not taught not he that will not be taught he that is ignorant not malitious and is scandalized for that he knowes not the truth and not that he hateth it must be here respected with the offence of whome if the most indifferent things be vsed it is the violating of the lawe of charitie and a reiection of the faith of Christ. Now to remooue all this impuritie we must haue a proportionall puritie purchased by Iesus Christ. By whom 1. in regard of our persons being beleeuers we partake with all his righteousnesse and puritie and so are againe entitled to our first right in the creatures 2. In regard of the things themselues our libertie is procured from the bondage and heauie yoke both of the lawe morall and ceremoniall by whose appearance death and resurrection are obtained 1. â deliuerance from all euill of sinne and punishment within and without vs. 2. restitution to all the good yea a further good then that was from which we fell 3. freedome from all ceremoniall pollution and libertie in all those creatures which by ceremonie was vncleane 3. In regard of our right vse he hath giuen vs precepts and commandements in things necessarie and rules of direction in things indifferent Now from this second point we may note sundrie worthie lessons which I will onely propound and not stand vpon them because I will hasten to the third and principall point of all 1. Seeing all things were pure in their creation we may herein as in a glasse behold the puritie of God in all his creatures admiring that goodnesse of his which bewraied it selfe euen in the meanest of them yea prouoking our selues to loue reuerence and feare before him the image of whose goodnesse shineth out not onely in angels and men but euen in the silly worme and flie yea in the liueles creatures themselues And further hence we may gather our owne dutie towards the creatures namely 1. reuerently meditate and speake of them 2. purely to vse them 3. mercifully to deale with them all which we shall the easier doe if we can spie out some part of Gods image in them 2. Consider our miserie and the wofull fruit of our sinne which hath debarred vs from all comfort in heauen and earth from God or any of his creatures sinne hath wrapped vs vnder condemnation hath set God and his creatures as hosts and armies against vs hath made nothing ours but hell and damnation so as if we meete with any euill from any of the creatures through the venome poison or noysomnes of the particular nature of it or by any other accident we are not so much to condemne the creature but our owne sinnes for they were either not so made or had not beene hurtfull at all to man but by his owne sinne the poison of which hath poisoned their natures so that by them mans sinne is either iustly punished or himselfe righteously exercised Now then seeing our owne sinne hath subiected the creatures of God otherwise so comfortable and sweete helpes vnto our liues vnto such vanitie we haue great cause to abhorre our sinnes for euer yea and our selues for them rather then drinke in iniquitie as the fish doth water The sweetest sinnes would carrie a bitter tang if we would but remember what sweete comfort of the creatures we haue forfeited
is serued vp in cleane dishes but when their consciences are cleansed and purified by faith which will manifest it selfe in such fruits of loue and mercie as he speaketh of The third rule of sobrietie is diuersly infringed As 1. when men beare themselues vpon their wealth yea so farre as because men esteeme of them and aduance and loue them because they are rich to thinke that God doth so whereas the rich and poore meete God made them both he accepteth not the person of the rich nor contemneth the person of the poore and of the two the broken soule is the delight of his eye Why should then the gazing vpon any of these outward things dazle or perish any mans eye seeing we ought to looke vpon our selues and others as God looketh 2. When men wast them in pride prodigalitie gaming vncleanenes or any other vnchristian course for they are not Lords of them but stewards which must be called to a reckoning which when we come to make vp what comfort will it be to giue in as many can doe no other so much weekely spent at the tauerne so much at cards and dice so much in the bowling close or alley so much in some one ruff more then needed so much perhaps in compassing my filthy lust and euery of these draw deepe and when the Lord shall aske yea but how much vpon the poore vpon the Ministerie vpon godly vses oh here thou wast able to doe nothing at all Oh wretched man looke to the matter betime thy selfe would take no such bills of thy seruants but thou wouldst turne them away and canst thou look for any other but that the Lord should turne thee out of his doores 3. When God calleth to forsake all or part yet neither in disposition nor indeed a man doth so he that possesseth must be as if he possessed not Christs Disciple must forgoe all the young man if he will follow Christ must sell all that is be readie if God call him thereto for beeing indifferent things we must in getting keeping and parting from them shew and carie our selues indifferently learning with Paul in all things to be content if God supplie necessaries asking no more for howsoeuer a Christian may vse abundaÌce lawfully if God giue it yet such must his contentment be with his present estate that he may not ask more then necessaries both because there is an expresse commandement against it 2. Tim. 6.8 as also because it is a fruit of infidelitie and 3. though they be Gods blessings yet are they not simply blessings that is such as are alwaies so in themselues vnto vs for then we could not aske too many or too much but in themselues at the best they are but indifferent and to vs they may become as well thornes snares as well as helps and furtherances which may preuaile to reduce our minds to sobrietie in the wishing and fruition of them The fourth sort of things indifferent are recreations in which the first rule is broke 1. when men sport themselues with things not warranted or forbidden in the word As seeing all recreations ought to be of indifferent things no man ought to recreate himselfe â either with holy things or 2. with vnholy and sinnefull things For the former ãâã the word of God in the Scriptures is holy as God himselfe is and therefore it is a fearefull sinne to iest in the phrases of Scriptures and so to take the name of God in vaine 2. The iudgements of God are no fit matters to sport our selues withall whether in man or beast When we see a naturall foole plaie the foole or madde men in their frantike fits this defect in them is a fearefull fruit of sinne a matter of mourning and not of laughter they that keepe fooles onely to solace themselues by their follie haue no warrant so to doe of all the pleasures lawfull or vnlawfull that Salomon tried his heart withall we read of no such it is no lawfull recreation but for other better ends it is fit such poore creatures should be kept And for that most generall iudgement of God the enmitie of the creatures the principall vse we ought to make thereof is the acknowledging of that fearefull brand of mans sinne deeply imprinted in the poore creatures the serious consideration whereof duly applied must needes rather breake then delight a mans heart Yet euen of this enmitie and pursuit of some kinds of the creatures there may be another lawfull vse by way of recreation delight and exercise as especially in hunting hauking and such like disports vsed with moderation and without needlesse tormenting of silly beasts But none that hath either Christianitie or naturall affections can take delight in the cruell murthering or painfull tormenting of any dumb creature Alas sinnefull man hast thou not brought euill enough vpon the innocent creature without such reioycing and triumphing ouer that bondage which thy impietie hath imposed vpon those creatures which in their kind obey and serue the Creator farre better then thou God setteth his good creature before thee that in it thou mightest behold his loue mercie prouidence and power towards thee and not that thou shouldest shew crueltie and hard-heartednes vnto it A note of a good man is to be mercifull to his beast but this practise is one of the cruell mercies of the wicked how can such recreation stand with the feare of God how is such reioysing mingled with trembling Secondly Neither may we plaie with sin for that is no indifferent thing neither As when we see a man giuen ouer to drunkennes this spectacle is indeed no matter of laughter or merriment but of sorrow lamentation that Gods image should be so foully defaced Neither must the feare of God euer be laid aside especially in our recreations wherein we are so soone ouertaken Salomon maketh it a note of a foole that is a wicked man to make a pastime of sinne and againe he casteth firebrands arrowes and deadly things and saith am I not in sport The second rule of loue is neglected 1. when any of our recreations tend to the hurt of man as to purchase thereby his mony to his impouerishment or hinderance as many winne more in short time then they could in much longer time earne in their honest calling 2. When by our recreations we loose our patience meeknesse and loue and rage and scorne and quarrell with them that therein crosse vs nay with the sacred name of God himselfe or with the vaine name of lucke or fortune as gamesters are neuer so zealous in Gods matters as in their own gaine Thirdly they are not vsed in sobrietie 1. when men make a calling of their recreation and haue no other or no such hold to maintaine them 2. when men so powre out their hearts to pleasure as that they hinder better duties in the calling publicke or priuate for recreations should fit vs to duties
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 imposâââ a masse of traditionarie precepts and commandements of men ãâã by 1. they steale away this dearely purchased libertie 2. hold the Church vnder rudiments now after that faith is come 3. robbe Christ of his honour by lessening his benefits and darkening his grace 4. set themselues in the roome of Christ in making lawes to bind the conscience vpon paine of damnation although God is the Lord of it Thus much of the former branch of this 15. verse But vnto them that are defiled and vnbeleeuing is nothing pure but euen their mindes and consciences are defiled This opposition sheweth the truth of the exposition of the former words for as by the pure were meant the regenerate and beleeuers so by the impure person the Apostle affirmeth that he meaneth the vnregenerate and vnbeleeuer who wanting faith whereby he might partake with Christ and all his benefits whose righteousnesse and innocencie is the onely lauer of the Church by which also he might haue his heart within him purified in part and his outward conuersation cleansed from dead workes wherein he walketh he is no better then a leper in Gods eyes ouerspread with naturall corruption and outwardly spotted and speckled like the leopard and in regard of the whole man like a blackeamoore who cannot change his hewe for such an impuritie is here asctibed to the vnbeleeuer as not onely outwardly runneth vpon him but such a one as hath taken and corrupted both the inferiour and the most supreame and excellent faculties of his soule euen his minde and his conscience By the minde is meant the whole vnderstanding part of the soule which beeing the eie of the soule carrieth with it reason iudgement and election The pollution of which is to be taken vp with darkenes and blindnes 1. Cor. 2.14 to be filled with vanitie Eph. 4.17 with fleshlinesse Colos. 2.18 in so much as all the naturall wisedome of man is fleshlie and deuillish By conscience is meant that facultie of the soule which by applying particular things iudged of and done doth determine them either with or against them which depending vpon the former must necessarily be ledde into the errors of it no otherwise then one blind man is ledde by an other into a ditch The pollution of it is when it is either idle or ill occupied the former when it is sleepie sensles or feared doing nothing at all neither accusing nor excusing the latter when it doth both these but neither of them as it ought but accuseth where it should excuse and excuse where it ought to accuse Now both these being thus polluted let the vnbeleeuer turne himselfe to any thing in generall without himselfe as all things in generall fall vnder the vnderstanding or turne him to any particular thought word action concerning himselfe which onely the conscience hath to doe with in all these he is polluted so as nothing to him can be pure So as we must here conceiue of an absolute impuritie ascribed to the vnbeleeuer which is the onely difference in the opposition for whereas puritie was in the former branch attributed to the beleeuer in some respect onely for 1. the best are encombred with originall sinne 2. but in part and not fully regenerate 3. ouertaken not seldome with actuall transgression which may and doth make them still crie out with Dauid Lord create a cleane heart within me This impuritie is absolutely and without any restraint ascribed to vnbeleeuers and vnconuerted men And in this branch also the Apostle bendeth himselfe against the error of the Iewish teachers who were verie strict and curious least they should be outwardly by this or that meate day garment or otherwise be defiled for he would haue them conceiue that he spake of no such thing neither were these the subiects wherein their impuritie did so much consist but in such a thing as stucke nearer them then any outward thing yea then their verie skinnes euen in vnbeleefe and consequently in such a power of sinne in their hearts as made all things though in their nature and institution neuer so good yet vnto them and in their vse no otherwise vncleane then a fustie vessell corrupteth the sweetest wines that can be powred into it And therefore would he haue these ceremonie-masters to turne their eyes into themselues and looke into their inside and then they shall see themselues bootelesly to employ al their paines in keeping themselues from outward pollution so long as they carrie that within them which defileth euery thing they meddle withall Whence wee learne sundrie instructions Doct. 1. We haue here a good argument of the diuinitie of Scripture in that it can and doth as God himselfe enter vpon and iudge the thoughts of men and of men themselues not as men from things without but from things within euen according to their cleannes or vncleanes before God From this argument the Apostle prooueth the same thing Hebr. 4.12 the word of God is liuely and mightie in operation and deuideth and cutteth a sunder the soule and spirit that is it worketh not only vpon the inferiour faculties which are lesse pure but vpon the purest and most supreame part of the soule called the spirit and the minde and by Paul the spirit of the minde for nothing is so secret in the soule but it lyeth vnder the stroke of the word which pearceth as farre as the eye of the author of it to whom all things are naked and open vers 13. No Anotomist can by cutting vp one part of the bodie after another so manifestly discouer to the eye the seuerall parts of man as doth the word and the spirit therein discouer and reprooue the most inward thoughts such a light carrieth with it as chaseth away the darknesse
of the soule letteth a simple man see the secrets of his heart laid open bringeth him to the sight of his sinne and to breake out into the acknowledgement and confession of the truth saying God is there indeed Now nothing but the word can tell a man his thoughts nothing else can pronounce sentence according to that which is in the heart and therefore cannot but come out from God whose only priuiledge it is to search the hearts which he hath made Vse 1. Let Ministers gird this sharp sword vpon their thigh and strike downe the high thoughts of men speaking rather to the conscience then to the eares of men for else the word which is spirituall and most directly worketh vpon the heart and spirit looseth in his hand the proper worke and powerfull vse of it This alone is that two edged sword in the mouth of Christ whereby he gets the victorie as Dauid said of Goliahs so more truely may we say of this there is no sword to this Philosophy Poetrie and profane things are too blunt to peirce the spirit too weake to conuert soules too dull to giue sinne and corruption deadly blowes or deaths wounds Whosoeuer would turne men from their wicked way and from the euill of their inuentions must stand in Gods counsell and declare his words to his people And the note of a true Leuite is to haue the law of truth vnder his lips Malac. 2.6 2. Labour in hearing the word to find it thus diuinely and powerfully working in thy heart finde thy soule stricken with the sence of death eternall find it the sacrificing knife to cut the throate of thy sinnes and lustfull affections find it to shake and astonish thy soule for this is the onely way for thee to finde rest in the day of trouble if it slay not thy sinnes it slayeth thy selfe insensibly for it neuer returneth in vaine 3. Be patient to suffer thy hypocrisie vncleannes yea thy most close and inward sinnes to be discouered in the Ministery and when thou seest this light of the Lord searching out all the bowells of thy bellie say of it surely God is in it for although I find not this presence by thunder lightning earthquake as in the mount yet by a still voice the Lord commeth and speaketh to my soule no voice but his can cast downe such strong holds as I see shaken within mee none but he can bind my conscience none but he can summon my thoughts none else but he that made it can worke my flintie heart like waxe The woman at the well conceiued nothing aboue ordinarie of Christ till he came neere her and told her of her secret vncleane course then could she acknowledge him a Prophet then could she aske her neighbours Is not he the Messias that hath told mee all that euer I did euen so is it not the Lord Iesus that in his word telleth thee of all thy waies come thy selfe call thy neighbours with thee to learne where such instruction is to be had When Christ told Nathaniel that he saw him vnder the figge tree where he thought he had not then could he say surely thou art the sonne of God the King of Israel euen so when thou findest the word discouering that in thee which thou thoughtest was hid from euery eye thou maist say truely this is the word of the Sonne of God herein it resembleth him it findeth me out of my figge leaues and calleth mee out of my bushes where I had hid my selfe Thou maist be bold to affirme surely he is a Prophet of the God of Israel that can discouer the secrets of the King of Syria and the words which he speaketh in his priuie chamber and as truely this is a man of God that can tell me the thoughts and counsells which I take in the most priuie chamber of my soule yea in the secret and most retyred closet of my heart Many not acquainted with this lesson storme and rage at the word when it pricketh them and thinke that the Preacher is informed and beginne to suspect some intelligencers the truth is we haue an intellengencer euen a spirit which goeth after Gehezi and stayeth by Ananias and Saphirah till their most secret conveyances be discouered and reuenged to whom day and darknes are alike and for such let them in time beware to spurne against preuailing truth least one day teach them to their cost what it is to despise such a word as this is 4. Iudge of thy selfe and actions as this word doth that is not according to thy shew in the world but according to thy purenes or vncleannes before God to whom a poore man in his vprightnesse is better then a froward person be he neuer so rich yea a poore wise child more accepted then an old foolish King This is the truest touchstone whence thou maist iudge certenly of thy estate and not be deceiued If this word reprooue or approoue any of thy waies or thy whole course thou maist safely pronounce of it Lord if I be deceiued in this thou and thy word hath deceiued me and if by thy word I erre I erre willingly for I know that this is according to Gods iudgement and that is according to truth Rom. 2.2 Doctr. 2. We learne further what is the estate of a man vnregenerate whom the Apostle setteth out thus 1. He is one that is vncleane 2. an vnbeleeuer 3. one to whom nothing is pure 4. his minde 5. his conscience is polluted in all which respects he is a most odious person in whom is nothing but filthinesse of flesh and spirit the which thâ pure eyes of the Lord cannot abide All which will more easily appeare if we consider that by our fall we were not only depriued of that grace and goodnes which was set in our nature but there succeeded a foule and monstrous prauitie and euill opposed directly to the former good and that through the whole frame of the soule The minde which as a pure eye was able strongly to behold the brightnesse of God and the things of God is now not only destitute of that light of vnderstanding and reason but is couered and vailed with a black darknes of ignorance that the light of the glorious Gospel of Christ which is the image of God though in it selfe neuer so cleare yet cannot shine out vnto them The will which was most conformable to Gods will is not only spoiled and robbed of the rectitude and freedome it had to good but is become rebellious and resisting the will of God Matth. 23.37 how often would I haue gathered thee but thou wouldest not Ioh. 5.40 yee will not come vnto mee that yee may liue yea and is a seruant of sinne Rom. 7.14 the inferiour parts called the flesh are not onely spoiled of that conformitie which all the affections and appetite had with the law but resist with hostillitie and enmitie against God yea and cannot
expresse no such thing in their life and conuersation they haue only drawn a faire gloue ouer a foule hand For looke a little nearer them and consider their persons so polluted they are as that they are abhominable such as are worthy that both God and good men should turne away from as from things noysome to their sences for so is the nature of the word vsed also Luk. 16.15 And looke yet further into their liues in stead of sanctimonie you shall meet with rebellion in stead of subiection vnto God you shall discouer disobedience and whereas if they were the sonnes of Abraham as they professe they would doe the workes of Abraham They are reprobate to euery good worke which word is sometimes taken passiuely as 1. Cor. 9.27 I beate downe my bodie least I should be reprobate Heb. 6.8 The ground that beareth thornes and briars is reprobate and neere vnto a curse and so indeed are these refuse and reiected fellowes as souldiers cassierd or as base persons and banquerupts are passed by and not called into office so these are reiected of God and good men Yet it better fitteth the place to accept the phrase actiuely and then the sence is this that they are so farre from the practise of pietie that as men of corrupt minds are said to be reprobate concerning the faith so those corrupt minded men are reprobate concerning good workes and actions which are the fruits of faith that is so giuen vp to sinne and with the Gentiles Rom. 1. to a reprobate minde that they seeme to haue lost all difference and distinction of good and euill and can turne their hand to nothing which is not euill Which disposition of theirs seemeth to be well expounded Ier. 4.22 They are wise to doe euill but to doe well they haue no knowledge In the verse three points are to be marked and handled 1. That there will alwaies be Hypocrites in the Church 1. The Characters or notes of them which in the verse are fowre 3. Their miserable estate and condition in the word abhominable vnto which we will adde the vse For the first That there euer will be in the Church together with sound members many hypocrites appeareth With Abel will be a Cain of two men borne in the world one is an hypocrite with Isaac an Ismael if Abraham himselfe beget two sonnes one is an hypocrite with Iacob an Esau making shew of purchasing the blessing as well as he with the wheat the tares must grow to the haruest the branne abideth with the meale till the boulting the same net couereth good and bad fishes and much filth is drawne along with the fish Iudas lurketh in Christs owne family The purest primitiue Churches planted by the Apostles could not long continue a pure virgin as all the Apostles foresaw and forewarned neither can it be but in the peace of the Church as in a sweet and rainie season many weeds come vp and make a great shew among the good hearbs so many thrust themselues into the profession bringing with them the cares and loue of the world whom the first sonne of persecution causeth to wither and appeare to be themselues And although the Lord could easily at once purge his floore of them yet in great wisedome he suffereth them 1. in regard of his own glorie that his holinesse might appeare in the daily discouering of them and purging his Church for he cannot abide that hypocrites should long goe in the tale and account of his children but one time or other one way or other will be sanctified in all them that come neere him at which time his glorie also shineth out vnto others in their iust iudgement 2. In regard of the wicked that they should the more stumble at the truth by reason of some hypocrites among professors 3. In regard of the godly that they should partly be exercised by this meanes partly driuen to examine what truth is in them 4. In respect of the truth it selfe which getteth some testimony hence as Christ on the crosse by the very title of his enemies affirming that he was the King of the Iewes Vse 1. Let euerie man trie himselfe and the soundnes of his heart he is not a Iewe that is one without and therefore euerie man had neede lay a good ground of his faith and religion he beginneth wel that beginneth in the truth The outward profession may ioyne thee to the Church indeede which verie thing deceiueth many who conceiue that because we haue changed the mattins into preaching and the masse into the Lords table therefore they cannot but be of the Church but the time will come which shall separate those whom now the bare profession ioyneth when two shall be in a house two in the field yea two in a bed whereof the one shall be taken and the other refused one taken like Ruth going on to Iudah another like Orpah going backe to Moab when the fan shall separate wheate from chaffâ the one to the garner the other to the burning when the sheepheard shall diuide the sheepe from the goats which now grase together liue together feede together are folded together the one to the right hand the other to his left Let not thy profession deceiue thee for many hypocrites are in the bosome of the Church 2. Let no man be offended if in trialls many by falling away be discouered to be hypocrites who haue long made a shewe of godlinesse for in this great house there must be vessells of dishonour as well as of honour Let no man entertaine any dislike either of the doctrine or the Church because some men turne from it for beeing the doctrine of the Prophets and Apostles if Apostles themselues yea or angels should come and teach a contrarie or a diuerse doctrine from it we must deeme them accursed for God is faithfull and no vnfaithfulnesse of man can make him otherwise And for the Church that is the fame euen a number of beleeuers sanctified and sealed to eternall life of which number they neuer were They went out from vs but they were not of vs for had they beene of vs they would haue continued with vs 1. Ioh. 2.19 For what bonds haue they broken but some outward and visible bonds such as are externall profession of doctrine externall conformitie vnto it outward worship communion in the administration of the Sacraments whereby they were tyed onely to the members of the Church all which are easily broken and dissolued but not any internall or invisible bond such as is the bond of eternall election or the bond of the spirit of Christ whereby they should haue bin first knit vnto the head which is of absolute necessitie to be truely vnited to the Church for these knots once tyed could neuer be dissolued Neither let any child of God hence too much torment himselfe with feare least he should not perseuere in the grace receiued but if any
it and the sunne rising it presently vanisheth away If they cleaue to the Church for a while they do not with full purpose of heart cleaue vnto the Lord. If they abstaine from euill it is more in regard of man then of God or their care is but to cut off the wash boughs of sin but they leaue the bole stumpe standing to stoppe the courses of more shamefull and grosse sinnes but not to damme vp the fountaine If they doe any good they are drawne to it not for the loue of God directly but for some wordly respect and the ende is rather feare fauour praise of men then the glorie of God as Ananias If they humble themselues before God it is for corne and oyle If they howle vpon the beds of their sorrowes it is for their sickenes and not for their sinne affecting deliuerance but not repentance If they worship yet wish they there were no God to worshippe as Herod pretended to worship Christ but intended to kill him If they thrust themselues into the companie of good men it is not to better themselues but to credit their actions they can desire them to pray for them as Pharaoh Simon Magus but cannot pray for themselues If they professe religion it is not for religions sake but some other thing accompanying it Ephraim is as an heifer that delighteth to thresh because treading out the corne the oxe must not be musled but eate at his pleasure but could not away with plowing the yoke was too heauie and the commoditie too light so some outward commoditie prouoketh the hypocrite to professe religion but he cannot abide to plowe vp his heart Iudas will carrie Christs bagge till he can gaine more by him Thus turne the hypocrite any way he will be found swan-like which of all foules hath the whitest feathers but the blackest flesh vnder them except wee shall fitlier compare them with Christ to the foxe who hath this qualitie that his skinne is better then his flesh a shewe he hath of godlines but wanteth the power he hath a name that he liueth but is indeede dead seeing the whole life of religion consisteth in inward renouation of heart and sanctimonie of life both which is wanting vnto him whose sinne lyeth vnder a cloake and liueth in his soule as in a closet from which the hypocrite will not be parted 3. The third note or character is in a further degree of the sinne in that they are said rebellious to Gods commandement and disobedient to the doctrine of God The word giueth vs to discouer two vices in these titular Christians 1. infidelitie 2. rebellion or in one word the want of the obedience of faith True it is they make a great shew of faith but the Apostle distinguisheth of faith one kind is fained another is vnfained the former may be ioyned with much knowledge much talke of pietie but neuer with a pure heart and good conscience as the latter Now this vnfained faith beeing the mother and mistresse of vnfained obedience and the onely roote whence this fruit can budde and blossome whosoeuer are destitute of the former cannot but be barren of the latter what are the fruits of vnbeleefe see Act. 17.5 2. Thess. 3.2 Heb. 3.12 And although hypocrites which taking on them the names of Christians make a great shew of holinesse in externall seruice in some ceremonies or wilworship that a man would meruaile that the Scripture should ascribe rebellion vnto them yet looking nearer vnto their seruice it will appeare no better For in all that obedience of theirs which they make such account of they depart from the word if not in whole yet in some part yea in such a part as maketh it rebellion which cannot properly be said of the imperfect obedience of Gods children whose best actions cannot abide the triall of the law for besides that the best of their obedience is wanting in that which the word requireth not beeing fruits of faith whereby only they become acceptable euen in doing that which God commandeth they become rebellious and that either by adding something of their owne as Iehu whose fact though commanded and much commended yet was such a rebellion as caused the Lord not many yeares after to visit all the blood of Iizreel vpon his house yea made the whole kingdome of Israel to cease Or else by detracting something from the word to which yet they seeme to giue absolute obedience as Saul who although he obeyed the word and made his boast of doing the commandement yet because he did not all the word is charged of rebellion 1. Sam. 15.13 This consideration meeteth with the excuses of such whited toomes who scorne to be called rebells because they heare the word and yeeld something vnto it they belong to God and will serue him so neere as he giueth them leaue but yet some lusts may not be left some sweet morsell shall be held vnder the tongue and they cannot endure such a continuall martyrdome as mortification is But those we see are not onely rebellious who stand out and openly belch out blasphemies against God and his word such as say we will not haue this man to rule ouer vs come let vs cast away his cords from vs the word of the Lord spoken by thee Ieremie we will not doe but those also who secretly in their course depart from the word with pretence of obedience such as take the word into their mouthes but hate to be reformed The fourth character of an hypocrite is yet in a further degree of the sinne and goeth neere the detection of him when after long custome in sinne and cracking his conscience checking him he becomes as a crazie pitcher which is vnfit to hold water so is he reprobate to euery good dutie now can he doe nothing but rush into sinne thick and threefold and dowse himselfe ouer head and eares in impietie And how can he be other for faith he neuer had any and if any zeale remaine it putteth him forward to sinne at least that which cannot please God his corrupt conscience hath so long accused him and borne him harmelesse in the outward ceremonie and formall worship that it is either brawnie and fencelesse and so workeles or if it set it selfe on worke it is still to make him more reprobate to good duties as wearie to heare the word ashamed to pray confounded and sometimes condemned in himselfe for his present waies and iustly for although he seemed sometimes to shine among the starres yet his present courses suite not with such practises as he had better neuer to haue bin acquainted with then euer to haue growen weary of Which alas we know to be the case not of a few who seeme to haue receiued the sentence which passed against the figge tree presenting Christ with leaues but not with fruite neuer more fruite growe on thee for how soone are they withered Nay more it is to be feared
powerfull more tender ouer his seruants reuenge their abuse both in a better seruice employed and in higher degree disgraced 2. Let euery one lay these notes to his owne heart and especially beware that his workes giue not the lie to his words and profession for which purpose let euery of vs be carefull to approoue our sinceritie to God our profession to men and both of them to our selues by yoking answerable practise to our profession not disioining the things which the Lord would haue coupled nor admitting discord and iarre in things whereof the one should be as the true exposition of the other Let vs then looke a little nearer the matter and see by the cleare sunshine of the word whether they onely be hypocrits who are only so reputed or whether our selues haue not the beames which were worth the casting out and not to range into all particulars let euery man search his owne heart in this one point whether whilest he professeth to know God he denie him not in his workes To helpe vs forward in this triall we must conceiue that improperly the Scripture applieth this name not to such as by infirmitie flip into it for the best actions of the best smell of it as Mr. Bradford confesseth of himselfe but to counterfeit and sembling professors who with Ieroboams wife professe themselues to be other then they are imitating and resembling stage players to whom properly the name belongeth To follow then the resemblance a litle 1. Doe we not see base fellowes plaie and act the Kings part and take on them as though they were so indeed for an howre or two and yet are glad to hang themselues vpon the sleeue of some noble or meaner man for protection euen so a number of Christians by profession in the sight of all men as vpon a stage seeme to be Kings ouer their lusts and commanders ouer their sinnefull affections whereas indeed they are but vessells and seruants to some one sinne or other Secondly as on the stage beggarly and meane fellowes beare themselues as nobles or rich states or act Midas or Craesus part whereas they are scarce able to paie for the roome they plaie in till they haue gathered it euen so many professors seeme to be rich in graces encreased with goods and stand need of nothing and yet indeed like the Angel of the Church of Laodicia are wretched miserable poore blind and naked Thirdly as on the stage cowardly fellowes take vp armes as though they were captaines of great valour and seeme to fight one with another and yet doe but dally euen so many professors seeme to be captaines and fight with much rusling against sin and vngodly courses yet indeed they are but in iest sinne need not feare to receiue a deaths wound from them it is safe inough in the house of a friend Fourthly as on the stage very varlots and shifters plaie the parts and sustaine for the time the persons and names of honest men euen so many professors seeme to be honest yea religious men but are indeed voluptuous giuen vp to the vncleane lusts of their hearts haunters of tauarnes or whorehouses and though they ioyne in publike to good exercises yet cold inough is their loue vnto them oh how tedious is one howre spent in Gods seruice in comparison of a whole day yea and put the night to it consumed in any one sinneful pastime or pleasure and though they seeme freindly to the freinds of religion entertaining them as Ioab did Amasa saluting them as brethren to their face yet their hearts are not with them but are deuising with one floute or other behind their backs to dismisse them and for the enemies of religion whom they would seeme to hate they are most freindly vnto them their hearts their hands their persons goe with them if they call them to be agents or abetters in any vngodly practises as wicked Ahab did good Iehoshaphat their answer is readie I am as thou art my people as thy people my horses as thy horses I and mine are yours to command in any such seruices of sinne But to leaue the resemblance and come to a more speciall application of this examination 1. There is neuer a one who professeth not that the eyes of God are pure beholding all things trying the hearts and raines we all professe that his waies are iust that he cannot abide to behold iniquitie neither can doe otherwise then punish sinne wheresoeuer he findeth it and yet in our practise we renounce all this profession for we can sinne in the darke as if the darknes and the day were not both alike vnto him if we can auoid mans eye we are cock-sure Nay we liue profanely in his sight and against his iustice we flatter our selues with promises of peace 2. We professe that God is our Father and therein acknowledge not onely his general prouidence ouer all things disposing nourishing and preseruing all liuing creatures but his particular prouidence towards our selues But yet indeed we denie him so to be for euery man spendeth out himselfe in shifting and shuffling for himselfe as if he had no father in heauen to care for him which is the practise of a meere worldling Others depend not on him for their maintenance but leane on the broken reed of their owne labour wit cunning diligence many moe vpon vnlawfull and indirect means of gaine by extortion vsurie deceite false waights and measures Others when the least iniurie is offered them murmur for the present and laie vp for time to come reuenge and mallice as though there were no God to order their matters or to commit vengeance vnto Thus God is professed a father but where is his honour Others will haue God their Father but cannot abide his children others professe they feare him as a Father but come to their deeds they feare man much more then God for let a man threaten especially hauing power they quake and crouch but let God threaten they bristle as if they would bid him battell 3. We professe that God is faithfull true of his word and his word the truth it selfe and yet hardly are we brought to beleeue God on his word or further then we see him his promises stay not our hearts but when we haue him in our hands his threatnings terrifie vs not but when we haue them in our eyes the Pastor may pipe but people follow no dance let such call backe what they haue said as hauing said too much except they would beleeue more 4. We professe in word that God is onely wise that his word is our wisedome and the onely rule of all his worship and our waies yet how many stand vpon old customes examples of men naturall reason humane lawes and those of restraint or tolleration in matters directly against the word and many haue better waies of their owne then any we can teach them And as we professe these things of God so we professe as much
Christianitie 2. Let this mooue our elder sort to lay aside the worldly wisedome and experience and take out that point of wisedome to sit downe at Christs feete and be readie to be taught in the waies of God By which meanes how might the younger be prouoked to take vp into their affection and practise the loue of the truth and the feare of God how exceedingly might they helpe forward the ministerie in all sorts whereas it is the greatest stoppe it findeth and the greatest toyle we meete with to bring old men to leaue their old courses who are like drawn vessels in whom is nothing left but lees and dregges of ignorance loosenesse securitie in which with other old courses they are determined euen to rot away What a number of olde men be there who are but children not in yeares but in vnderstanding in knowledge in experience of the things of God in respect of which we cannot say they are twise children for in truth they were neuer other they neuer came out of this their infancie and childishnes The exhortation is more necessarie then it is commonly taken for when as we may meete with some old men and women towards 60. yeares if not aboue of whom one cannot tell that euer he heard of Christ an other cannot tell whether Christ be in heauen or in earth a third cannot be perswaded that he is a sinner all which I speake of my owne experience and triall and yet these liue in our Christian commonwealth and perhaps vnder preaching Ministers in whome is farre lesse sence of God and religion then in the verie heathen themselues Oh but these you wil say are outcast people and the vilest of men and they are but fewe But what a great sinne and shame is it that any should be so suffered to liue out of all ranke of Christianitie in dayes of such grace and knowledge But there are an other sort to which multitudes and millions cleaue that are scarse one good steppe before the former and these are such as make a shewe of knowledge and often frequent the meanes and by often sitting in this sunne are a little outwardly coloured but yet cannot giue a reason of the faith that is in them to their owne or others comfort no more then the former Vrge them they can tell you they meane well and haue good hearts but indeede they know not what they meane and without knowledge saith Salomon the minde is not good the which ignorance is so much the more damable by how much it is wilfull and affected Ioh. 15.22 If I had not come and spoken they had had no sinne but now haue they no cloake for their sinne Sober Now the things which the elder sort must learne are not so much handled as named and they are of two sorts the former which beseeme them as they are old men and these are three the first of which is sobrietie or watchfulnes which properly respecteth things without them as meate drinke c. the two latter respect their own persons the former of which is grauitie or honestie which requireth seemlines in the outward habit speach gesture manners and behauiour the latter is wisedome or discretion which restraineth the more inward concupiscences lusts and desires of the heart The second sort of vertues are such as are commended vnto them as they are ancient Christians and these be three also 1. soundnes in faith whereby duties are acceptably performed towards God 2. soundnes in loue which looketh to all the duties of the second table 3. soundnes in patience which is as salt to season and preserue both without which they could not but quickly waxe weary of well doing Thus ought old men to be qualified not only as those who haue attained to ripenes in yeares but as such who also haue striuen to some ripenes in Christianitie expressed in the practise of these three vertues In the first precept of sobrietie older persons are enioyned to watch against the immoderate vse of meate and drinke especially and in the vse of these wine and strong drinke especially to moderate themselues within the confines and precincts of sobrietie And there is great reason of this precept for this age beeing full of infirmitie a cold and drie age is more desirous to strengthen warme and moysten it selfe with wine and strong drinke and without great watchfulnes easily ouershooteth it selfe insomuch as the word teacheth how some of the holiest of their age haue beene foyled and mocked hereby the infirmitie of that age not onely beeing weake to resist but proâe to betray and deliuer them vp vnto the temptation as Lot Noah and this seemeth to be one reason why in the next verse also the older women are forbidden to be giuen to wine And the more cautelous ought the elder men to be herein 1. Because it were a great shame for them that haue liued so long and all this while haue not learned to vse the creatures aright hardly can they be reputed Christians who for Christ will not forgoe their lusts 2. They ought by their example and counsell prouoke and direct others vnto all sobrietie and how absurd and wicked were it in them by their improuidence and loosenesse to embolden and encourage others vnto sinne and besides expose vncouer and laie open themselues to be derided by others farre their inferiours with which reproach this sinne was punished euen in Noah himselfe 3. They haue but a little time to watch in and their master is euen at their doore their sunne is a setting and they must therefore beware the more least hereby they bring their soules vpon a slumber for as sobrietie and watchfulnes are ioyned together as mutuall supporters each of other 1. Pet. 5.8 so are drunkennes and sleeping 1. Thess. 6.7 making the day of generall or particular iudgement come vnawares as it doth to such as are in the night 4. They haue but a little time to doe good in and ought to preserue themselues in a fitnesse to doe good both to gouerne their owne liues their owne families and other men if they be called thereto whereas the loosing of themselues to this sinne brings forgetfulnes of all dutie abuse of his place and woe vpon all that are committed to his gouernment besides it openeth a doore and is as a fruitfull soyle and season to many other sinnes it is an euill which goeth not alone it was accompained with incest euen in Lot himselfe 5. They haue but a while to striue against temptation which because the Deuil knoweth he more mightily assaileth them both which things seeing the Lord hath discouered vnto them they ought so much the more to watch vnto sobrietie according to the counsell of the Apostle 1. Pet. 5.8 Oh that our old men would be perswaded thus to number their daies that their hearts might be applied vnto wisedome and mooued to beware of shipwracke in their hauen and prouoked to watch but one howre longer with Christ
house yet his necessitie may plead for him and he obtaine pittie but here as no satisfaction can be made so if it could it could neuer be accepted the owner that is the husband is enraged he will not spare he will not beare the sight of any ransome although the gifts be augmented Secondly if we consider how vile and odious the sinne is 1. in regard of humane societie 2. of the parties offending 3. of Gods curse vpon the offence 1. For the first this is a sinne directly corrupting the fountaine of honest ciuill and godly life which is the inuiolable preseruation of Gods ordinance of marriage whereby alone he intended to raise vp to himselfe an holy seed and for the three societies what an infamie is it to the Church to be thought an assembly of harlots which ought to be the Lords holy ones the vndefiled doues of Iesus Christ what a confusion bringeth it in the CoÌmonwealth to haue bastard broods inheriting whereas the Lord would not haue them come within his congregation to the tenth generation what an iniurie to the familie to bring in vnlawfull and vsurping heires Secondly for the parties offending 1. Whereas all other sinnes are without the bodie this is against the bodie the bodie is not onely an instrument as in other sinnes but the obiect against which the sinne is done and not any one part of it but the whole is violenced 2. Whereas all other sinnes may be perpetrated and done by one partie this windeth two into the sinne and therefore be it that one of them heartily repent of it yet cannot that partie be assured of the true repentance of the other whom he drew with him into the same so it cannot but lie for euer as a heauie load vpon the conscience both in that respect as also that he hath beene so exceeding seruiceable to the deuill not comming alone but bringing companie with him to hell out of the case of vnfained repentance 3. There is an high sinne against the price of Christs blood wherewith these bodies were bought to be members of Christ which now are become the members of an harlot and horrible sacriledge by which Christs owne is taken out of his hands and giuen vp to the seruice of the deuil and that bodie which was made to glorifie God vpon earth and after death shall rise out of the graue and be presented before Christ to iudgement hath dishonoured God dishonoured it selfe and prepared it selfe to receiue according to the vncleane workes of it the sentence which shall be pronounced against the vessels prepared vnto destruction Thirdly the curse of God followeth this sinne 1. in the soule of the sinner Heb. 13. Whooremongers and adulterers God will iudge him that destroieth the Temple of God will God destroie 2. In his bodie Prov. 5.11 he shall mourne hauing consumed his flesh and bodie 3. In his name which precious thing is irrecouerably lost ver 9. 4. In his estate it bringeth him to a bit of bread Prov. 6.26 it is a fire which consumeth all his substance Iob. 31.12 The prodigall sonne spent all he had on harlots 5. In their bastard brood we neuer read that euer any of them came to good saue onely Iephthe and yet what a number of men be there that care not to make their first borne bastards By these two considerations the sinne of impurity is sufficiently descried to be most hatefull Vse 1. Marriage is no abolisher of chastitie for then the Scripture would not haue enioyned the same person both to loue her husband and children and also to be chast against all Popish doctrine to the contrarie 2. Let euery woman preserue this puritie of bodie and spirit euery way expressing it in a modest countenance as Rebecca was abashed at the presence of Isaack in a shamefast eye in a chaste eare not intertaining impure communication in a pure tongue by graue and holy speach exempt from lightnes and rottennes Quest. How may we preserue it Answ. The best meanes of preseruing chastitie are these following First because from the heart issue adulteries get a pure heart to be the ground of it make the inside cleane first actions will not be cut off first but first become a beleeuer let the soule become a pure spouse of Christ loue him and cleaue to him this is a good beginning Secondly preserue in thy soule the feare of God Eccles. 7.28 He that is good before God shall be preserued this is no goodnes of nature of education no learning but Gods learning can preserue a man or woman Prov. 2.8.16 If knowledge enter into the soule thou shalt auoid her snares turne thy eye vpon Gods presence who seeth thee and wouldst thou then commit that from which in the presence of a child of fiue yeare old thou would abstaine Thirdly loue thy husband as formerly thou wast enioyned it is not so much the hauing as the louing of an husband that is a fence of chastitie Fourthly auoid occasions of wantonnes As 1. Idlenesse one of Sodoms sinnes standing puddles purrifie walke diligently in the duties of thy calling least Satan find thee as Dauid on his gallerie 2. Intemperance and delicacie in meate and drinke the more fewell the greater flame especially beware of accustoming thy selfe to wine and strong drinke for they are mockers Auoid intemperance in sleepe in apparell let thy dyet be sober and thy sleepe seasonable so as thy bodie may rather be beaten downe and kept vnder by fasting and watching which are fit medicines to tame the bodie 3. Auoid much companie and the sight of persons which may become snares as Ioseph went and kept out of his Mistris presence death often entreth by the windowes of the bodie and if thou makest not couenants with thine eyes adulterie is easily committed in the heart beware of amorous readings pictures speaches all which suddenly corrupt good manners Fifthly vse all good meanes appointed by God for this purpose As 1. resist lustfull thoughts at the first by occupying the minde with holy thoughts 2. Consider thy calling of a Christian and profession of Christianitie by both which thou art called vnto holines and not to liue in bruitish lusts as the Heathen did Rom. 1. 3. That the pleasure of the sinne is short but the gnawing of the guiltie conscience and the poyson of it will worke in thy bowells all thy dayes 4. Applie the word the sword of the spirit a speciall part of Christian armour and such places of it as directly encounter against it 5. Flie to God by prayer and if thou beest strongly assaulted make the matter knowne to God for the best way for a woman thus sollicited to be rid of the tempter is to tell her husband Keeping at home As chastitie is the maine marriage dutie and the vndefiled bedde the honour of it in like manner doth our Apostle bring it in like some honourable Ladie who is not seene abroad without her attendance some making
in Dauid himselfe 2. Sam. 12.14 And whosoeuer they be who belonging to God hath iustly giuen aduantage to the aduersarie it will sit neer him and gnawe his heart euen when the sinne is forgiuen yea trouble and afflict his soule more then all the afflictions which can besides be laid vpon him This was it which made Dauid powre out his verie heart when the enemie taunted and said where is now thy God The reasons to mooue vs to beware of staining our holy profession with vnholy practises are round about vs. First if we looke vp vnto God how carefull is he that his name be not dishonoured no not among his enemies and how much more indignely and vnkindly would he take it of his friends Isa. 52.5 he could not endure his enemies the Egyptians but would bring his people from among them because in their tryumph ouer them they blasphemed his name 2. If we looke vnto man whether others or our selues 1. For others they are either godly or wicked Of the godly some are called and others vnconuerted as yet The former we are bound to confirme and strengthen the latter we may not cast backe but prouoke and call on to the liking of our profession so the Apostle Peter wisheth the Iewes to haue their conuersation honest among the Gentiles that they might glorifie God in the day of their visitation And here the women professing religion are enioyned all these former duties to their husbands although vnconuerted that they might winne them at least that the gospel should not be reiected as a teacher of discord or as loosing them from any dutie As for the wicked enemies whether Papists Atheists or prophane persons all of them watch for some colour thorough thy sides to reproach the truth but by thy watch ouer thy life though thou doest not reclaime them who are incurable yet shalt thou 1. convince them in their practises 2. dampe and shut their mouthes 3. euen in their consciences get reuerence to thine owne person and thus by liuing without rebuke shine out yea and rebuke a naughtie and crooked generation Againe if thou considerest thy selfe 1. as a professor then art thou set vpon a scaffold many eyes are vpon thee and after a more publike manner thou standest or fallest vnto many others and not to thy selfe alone 2. As a child of the Church in which respect for thee basely to demeane thy selfe were not a disgrace to thy selfe alone but as Salomon speaketh of a lewde child thou dishonourest the whole house If Atheists profane wretches or Popish persons should despise the ministerie sweare be drunke ouergrowne with couetousnesse riot be loose and filthie in speach impure or vncleane in action it is their guise it were no discredit to the Gospel in comparison for they are strangers and straglers from the Church but for a professor to be couetous wrangling sitting with drunkards c. oh this is a stayning of their whole house And therefore we may with Dauid wish that either there were no such Sauls or that they might liue and die obscurely that their waies might neuer be declared at Gath nor their courses published in Askelon that no vncircumcised might reioyce at their falls nor any Papist finde such advantage against our doctrine of free iustification by faith alone in any professor who in practise will be prophane as Esau was A great argument it is to keepe many wretches from hainous attempts least they staine their blood and blemish the house of their fathers how much more should euerie Christian rising out of the most honourable blood that euer the sun saw beware of accounting this blood profane Thirdly if thou castest downe thine eyes lower what can Satan himselfe doe more then lay stumbling blockes to withdrawe men from God or wherein can a man more resemble the deuill then in shewing himselfe as an Angel of light standing among the sonnes of God when as indeed he remaineth a foule spirit of darkenes This worthie doctrine may not be passed without particular application to the seuerall estates and degrees of men And here first the Magistrate if he professe the Gospel must beware least by his course the Gospel heare ill by beeing as slacke in propounding and prosecuting good things and causes for God against sinne as those who neuer made any profession If the Lord shall enquire of the Magistrate what good constitution for the Church for the Corporation wast thou a meanes to make in thy yeare or what wicked custome or practise didst thou break off in thy gouernement and answer according to truth be made surely none what lesse could a contemner of the Gospel haue done Secondly Ministers in speciall sort must be carefull that the Gospel which in words they magnifie be not blacked and blasphemed thorough their lewde and vngodly practises 2. Cor. 6.3 We giue no occasion of offence in any thing that our ministerie should not be reprehended But in all things we approoue our selues as the Ministers of God Well may we wish we had none in the Ministerie like Ophni and Phineas who when they should allure Gods family to resort to Gods house make his seruice and sacrifice to stinke euen among the profane much more should wee be then able to stoppe the mouthes of Papists and Popish minded persons who are so restles in blacking the liues of Protestant Ministers that thereby they might disgrace our doctrine and holy profession but to our greife we see that as vniustly they haue slaundered and belyed those holy fathers of our doctrine and vnder God the restorers of our religion Luther Calvin Beza Bucer c. so too iustly may they take exceptions against the liues of some of their schollers who yet are maintainers of the same doctrine some beeing noted with couetousnes some with riot some with gaming others with idlenesse drunkennes vncleannes Wicked Saul is among the Prophets who can sacrifice to the true God but yet practise such things as are odious euen to common men such things as wherein his owne seruants are ashamed to ioyne with him vnles some monstrous Doeg who is sold ouer to play the sycophant But wâe be to Iudas who beeing a disciple deliuereth his Lord into the hands of the wicked to be scorned buffeted and crucified againe it had beene good for that man he had neuer beene borne Thirdly let priuate men shewe forth the vertues of Christ so many as professe him let them expresse his graces his humilitie meekenes loue patience obedience let it be vnto him meate and drinke to heare and doe the will of God Let his attire words and actions be such as when report is made of them men may say surely this man is a Christian as he professeth as king Ahaziah readily guessed by the Prophets attire that it was Elias The name of Christ without the properties of Christianitie is a fruitlesse thing to talke of Christ is not to liue in Christ. Euerie Christian must
be not onely the brother and sister of Christ but after a sort his mother both in conceiuing him in the wombe of his faith as also by bearing him daily into the world by a spirituall and holy life But how many that professe Christ and say they expect saluation by and in this name onely yet can blaspheme him rent him in their passion into small peeces they spare not his bodie his heart his blood his wounds his life that should but a Iewe heare them they would more crie out against them then against their owne rulers that put him to death But this was euer the lot of the sonne of God to be smitten and wounded in the house of his friends Vse 2. This doctrine reprehendeth soundrie sorts of men As 1. such as can willingly or without sorrow of heart see and heare indignities against Christ against his profession and professors of his Gospel and doe not rescue the honour due vnto them in their seuerall places and may it not seeme wonderfull in our eyes and eares that the verie Turkes who account of Christ but as a great Prophet and powerfull in word and deed should make it such a capitall transgression so as they inflict death vpon that man that speaketh blasphemie against Iesus Christ and yet we that are Christians who professe Christ not a great Prophet but the Lord of the holy Prophets the Sauiour of the world and our Sauiour also fill and suffer without rebuke or check the whole ayre to be filled with horrible blasphemies oathes imprecations reuilings and whatsoeuer most wretched speaches against God his Christ his Saints and dearest seruants What is this other then a treading vnder foote that blood which should haue washed vs 2. other professors there be that make sure account of their iustification and saluation by Christ and yet looke to their sanctification which inseparably follows the former as the shadow the bodie there the want sheweth that they haue not that hope they made account of in that they purge not themselues but as foule as they were as blacke are they still the spirit hath not powred out that cleane water vpon them which hath washed them from their filthinesse but wretched couetousnesse hangs vpon one enuie and malice clingeth to another filthie speaches proceed from a third and the fourth is no changling And doth not this make the name of God blasphemed 3. A third sort there are who take themselues farre afore either of the former and perhappes haue some sound grace in their hearts and yet not watching ouer themselues nor giuing their hearts vnto this doctrine remit of their care and diligence and stand not so fast but that by some fearefull fall or other they dishonour at once God his word themselues and their profession who although they can truely say my course is not that of the swearer curser drunkard adulterer nor of such as are altogether profane yet be becomming slauish to some one lust or by slyding into some one vnchristian action they more dishonour God especially if they be of more note then some other men by a thousand othes or periuries Quest. But how shall we so carrie our selues in our profession as the word of God be not euill spoken of Answ. Laie vp these rules of direction 1. Get a good and reuerent heart which may thinke and conceiue highly of the word which offreth thee and putteth thee in possession of so great things and worketh out such things in thee and for thee For that which we loue and admire we will be carefull least by our default it âeare euill get knowledge conscience and affection to hide it in thy heart which if it magnifie it so will thy speaches and actions also Secondly neuer professe that in word the power of which thou meanest to denie but gird thy loines with the girdle of veritie for then wilt thou hold out an ornament of that thou first professedst Dissimulation is spunne with a fine thread vpon the loome of an hypocriticall heart but the web of it is like the Gentlewomans cobweb lawne which is rather for shew then vse Colours cannot continue nor a grape which onely cutcheth or hangeth on a briar can growe without vnion vnto the naturall vine so will it be with men who make shew of beeing gouerned by Christ and yet meane not to forsake their swearing lying gaming worldlinesse and other their lusts Such as these who are no better then bryars I would aduise to keepe them in the wast and come not within Gods garden which is no place for them nor within the pale of Christian profession for the Lord will not hold them guiltlesse who thus take his name in vaine and the axe and the fire will meete them if they stand in the grounds of this good husbandman Thirdly in euery thing more regard Gods name then thine owne as one that art taught to praie for the hallowing of Gods name before forgiuenesse of thy sinne or thine owne saluation a man carefully auoideth the branding of his name he will redeeme and rescue his name if it be hazzarded with all that he is worth and much more should we doe Gods Fourthly tender thine owne credit not for selfeloue but for the loue of God a good thing it is to keepe the heart cleane but so to stand vpon the cleanesse of the heart as not regarding the fame that goeth vpon him is a great sinne for a good name especially in a professor is a very precious oyntment Fiftly take not all the libertie thou maist but sometimes depart from thy right before thou wilt dishonour the Gospel Christ in this case departed from his right and paid custome so did his Disciples whose blessed example they imitate not who take all their libertie and âake in all that carrieth a shew of right and neuer regard what euill will follow of it whereas the heart must make answer here to two questions What is this my right and then will it doe my profession no wrong then may I take all my right and vse my libertie or else I may not Sixtly praie with Dauid Lord let no man be ashamed because of mee What a greefe and cut would it be for thee who hast not laid aside forehead with conscience to heare the Papists triumph because of thee and the Atheists and scoffers because of thee to say oh these be the stamp of professors of gospellers of holy men and brethren Bible-bearers and Church gadders they are all of a straine I will beleeue neuer a one of them all what shall thy pride couetousnesse crueltie loosenesse cast dung in the faces of all Gods children doth not the offence of one of Christs little ones bring woe inough but thou must offend euery one of them oh then very great is the necessitie of that request that none of them be offended because of thee So much of the duties of the younger women Vers. 6. Exhort young men likewise that they
be sober minded These words containe three points in their order to be considered 1. The persons to whom the precept is directed or whom the precept concerneth namely young men who must be taught and dealt with as well as any others 2. The manner how they must be dealt withall Exhort 3. What they must be exhorted vnto that they must be sober minded From each of which we learne a profitable instruction Doctr. Out of the first point we are taught that young men must looke to their waies and conteine themselues in their duties as well as others of whose courses the Lord taketh as good notice as of others For 1. here the Minister is giuen in charge to teach them as well as others Peter must feed lambs as well as sheepe and they beeing a great part of the Church must honour God in their places as well as the auncient in theirs 2. If the Pastors and teachers haue the ouersight of them and must as well watch ouer their soules as others then must they also for this cause obey them and be submitted vnto them 3. If the word be directed vnto them as well as others they as well as others must be directed by it But Iohn writeth as well to young men as the older and to children aswell as fathers Salomon aduiseth the young man to remember his creator in the daies of his youth Dauid to redresse his waies according to the word Vse 1. This doctrine reprehendeth a common error in the world for generally men thinke that religion and attendance vnto the word is for old age but as for youth it must sow the wild oates it must haue his course young men must settle themselues in the world and ground their estate first for other matters they haue day inough before them to mind them in and from this first error proceeds a worse that the religion of this age for most part is but promises without practise and those promises but hypocrisies without any soundnesse But all this is but the wisedome of the flesh euen sensuall and deuillish cleane contrarie to Gods wisedome which vrgeth the young man if euer he would be setled in a good estate to found it in the remembrance of God and asking the question how a mans life should be rightly ordered propoundeth it in the person of the young man because that is indeed the age of right reformation For settle the soule vpon his lees of sinnefull lusts custome in sinning prooueth another nature and in continuance becommeth vnchangeable and incorrigible Let a man through his youth set his face against heauen and blaspheme the religion of God it shall be as hard for a blackmoore to chang his skin or the leopard his spottes as for such a one who hath beene accustomed to euill to learne to do well for the curse is commonly passed against them who haue beene so long fruitles neuer more fruit grow vpon thee and what other can the ground that bringeth nothing but thornes and bryers expect but that the end of it should be to be burned Vse 2. Let this be a motiue vnto all young men to looke betime to the ordering of their waies and if God call timely as he did young Samuel earely in the morning beware of running another way but with him answer speake Lord thy seruant heareth and the better either to perswade them to the obedience of this precept or else to leaue them the more excuseles in the departure from their dutie I will 1. by some reasons inforce the dutie and 2. prescribe some meanes for the more happy practise of the same For the former First that age is the haruest and summer in which whosoeuer sleepeth is the sonne of confusion but he that gathereth is the child of wisedome It is with grace as it is with grafts there must be a time of insetting and a time of outgrowing and both these must be seasonable before fruit can be expected the seed must be sowne in youth that must come vp in age nip a blossome in the spring and where is the hope of autumne We can conclude that a man borne to nothing if he idle out his youth and applie his hands to nothing is so farre from likelihood of proouing a rich man that he cannot escape ragged clothing as Salomon speaketh but needs must hee beare a wallet and die a beggar and how is it that we want wisedome accordingly to conclude that where Sathan can make youth vnprofitable little good nay much spirituall beggarie may be expected in all other ages through the life Secondly another reason the Apostle Iohn vseth I write vnto you young men because yee are strong young men are called out to beare the heat of the day because they are in their strength and are chiefe champions either for good or euill If then their strength be spent in the practises of pietie and religion such workes are so much the more excellent because they are performed with more courage zeale strength and resolution But if vnto any vice they powre out their strength or stand the patronage of any sinne their actions are so much more sinnefull and outragious by how much they are more violent wherein although for the time they may reioyce yet let them know that they shall come vnto iudgement at what time they must be counteable for all their strength and the imployment also of it Againe in regard of this strength they are most fit for the spirituall combate strength is for warre saith Rabsachie and therefore if they could not heretofore be Preists vnto this seruice yet let them now serue as voluntaries vnder the Captaine Iesus Christ then any longer abide vnder the colours of his enemies Thirdly for young men to be early graced is a beutifull sight in the eyes of God and his children it filled Paul with ioy to remember Tymothies timely faith When Christ saw but some ciuill vertues in a young man otherwise bewraying many great corruptions so louely were they vnto him that it is said he loued him When children crie Hosanna what a great prouocation of the elder sort is it of which the Lord will make great vse to their shame and conuincement that as it was a shamfull rebuke to the Israelites when Christ said of the Cananite surely I haue not found so great faith in Israel so shall the elder sort be confounded when he shall say surely I haue not found so great faith zeale knowledge obedience in rulers fathers masters as in prentizes seruants children Or as he prouoked the Pharisies Iohn came in the way of righteousnesse and yee beleeued not the Publicans and harlots beleeued him and yet when you saw that you neither beleeued nor repented of your vnbeleefe verely I say vnto you that Publicans and harlots shall enter into heauen before you so shall it be said The elder sort receiued not the word but many of the younger
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
an honest and peaceable man he cannot preach indeede but he liues as well and doth as much good as if he preached we would not change him for the best preacher of them all But where is this harmonie of doctrine and life in such a one know we not that the best liues of the best men are but seruants and attendants to their doctrine and like the miracles of Christ which serued to prepare confirme prouoke and condemne but conuerted not the beholders this is the worke of the Gospel in the ministerie of it which is the power of God to the saluation of euerie beleeuer Was it euer heard that a dumbe Minister by his life conuerted a soule to God and what is his life but a liuing out of a lawfull calling an iniurious robbing men of their goods which he before God hath no right vnto and a cruell murthering of their soules for want of knowledge And if the question were made to me whether good doctrine or good life might better be spared in a minister I should answer readily that to preach well and liue ill were farre better and more eligible then to liue honestly and not to preach seeing the former bringeth ruine vpon himselfe alone this latter both vpon himselfe and his people Secondly as there must be good doctrine so there must be good life too for a Minister may not thinke he hath done enough when he hath taught others if himselfe yet remaine vntaught like some statue which pointeth the way to passengers but it selfe standeth a stocke still and mooues not but he must first be a good man and then teach others so to be In the old Testament the Priest must first be cleansed himselfe and then cleanse others first wash himselfe and then sprinkle others first sanctifie himselfe and then others so in the new we must first become lights our selues and then enlighten others first approach neere God our selues and then bring others before him for this is the propertie of a good sheepheard to goe before his sheepe that they may followe him But all this while we may not thinke that the authoritie of the word standeth vpon the good or bad life of men which hath a better bottome of his owne to stand vpon but yet it is a further seale of the truth of it vpon the simple and that sundrie wayes which I will not stand vpon These two make a sweete harmonie especially within a mans owne conscience when he can appeale vnto his fellow-ministers as Paul to Timothie and say you haue fully knowne my doctrine my manner of liliuing c. and vnto the consciences of Gods people calling them to witnesse both of his painfull preaching 1. Thess. 2.9 as also of his holy and vnblameable behauiour vers 10. yea euen vnto Gods tribunall with much comfort at the ende of his dayes as Paul did Act. 20.19.20.26 Which two as they must conspire so the minister is to be an example in both 1. Tim. 4.12 be an example in word conuersation c. The Apostles were as lights vpon hills as starres in the heauens Pastors are called to be patternes to their flockes the great Pastor of the sheepe our Lord Iesus set himselfe a coppie vnto all Christians both in holy doctrine and in blessed example of life Great is the force of godly example especially in the Pastor both to the beleeuer to prouoke him and to the vnbeleeuer either to bring him to a liking of the religion of God or to condemne him who hath both seen heard yet hath not beleeued euen as Noah condemned the old world by making of the Arke which are the reasons why the Lord hath euer scattered some of his children here and there a saint or two euen in Neroes house a Lot in Sodome and as a lilly riseth vp sometimes among thornes so doe the sonnes of God in the midst of a froward generation that they might shine as purer lights in the darkenes of the world round about them Vse 1. These are true notes to discerne a true Minister by pure doctrine and holy life If you consult with a Papist he will decypher you one of his Priests by his mitre crosyer staffe copes and other garments by his oyntings shauings c. which indeede are markes of the beast but not a word of life and doctrine whence we know them to be theeues not entring in by the doore but by the window to robbe and steale 2. This requireth the presence and residence of the minister with his flocke for if hee be ordinarily absent how can he be an example vnto them Thirdly it proclaimeth woe vpon them who by contrarie practise to their preaching giue occasion of stumbling to the people as Elies sonnes did better it were that such had neuer beene borne then so to strengthen the hands of sinners besides that by his owne mouth he shall be iudged Fourthly it stirreth vp the men of God to care of their liues to which we in this calling might be mooued by sundrie other strong reasons 1. We stand before God and therefore we must put off our shooes wash and cleanse our selues Ier. 15.19 If thou turne thou shalt stand before mee 2. We shall be better enabled to our duties both because God teacheth his secrets to his seruants the Prophets as also the doctrine shal be more acceptable and lesse excepted against Herod heard Iohn because he was a good man 3. We else pull the sinnes of many vpon vs and harden a number in the same sinnes the wicked Iewes could alleadge the Priests examples for their Idolatrie Ier. 44.17 and Ioh. 7.48 Doe any of the Rulers and Pharisies beleeue in him 4. He that diuorceth godly life from pure doctrine shall be the least that is haue no place in the kingdome of heauen Fifthly it teacheth all hearers to take benefite by the examples of their teachers who labour faithfully in the Gospel among them for must we studie to shew our selues examples in vaine Philip. 3.17 Brethren be followers of me and 4.9 The things which yee haue heard and seene in me those things doe Heb. 13.7 Remember them that haue the ouersight of you whose faith follow considering what hath beene the end of their conuersation The examples of the godly are called a cloud of witnesses to put vs in minde that as the Israelites were mooued as the cloud mooued so should it be with vs cast our eyes vpon the cloud of the faithful pastors especially to follow theÌ so far as they follow Christ which who so refuse to doe they haue three feareful witnesses against them the word of God their owne consciences the Ministers liues And here we must be put in mind to go one step beyond ordinarie for many cast their eyes vpon the examples of their Ministers to spie if they can obtaine some libertie to the flesh through their frailtie but if they cannot the most thinke it sufficient that they can commend
to please their Masters breake the sabbath by working or carriyng home worke by iourneying by lying and deceiuing such the Prophet speaketh of that fill their masters houses by briberie and crueltie whereas they are to please them alwaies with keeping good conscience The seruants of wicked Saul who were none of the best refused to be executioners of his wicked sentence against the Lords Priests although his commandement could haue borne them out well enough Let Christian seruants much more abhorre to please any flesh against the Lord and from this place frame this conclusion in their owne hearts Must I please my master in all things how much more then must I be carefull in all things to please my master which is in heauen Not answering againe Seruants are here in the third place prohibited crosly and stubbornely to reason and dispute matters with their masters but in silence and subiection to sit downe with the worse euen when they suffer wrong for as they are to carrie a reuerent esteeme of them in their hearts so must they bewray reuerence loue and lowlinesse in all their words and gestures neither are they here coped from all manner of speach for when iust occasion of speach is offered as by questions asked they must make respectiue answers and not in sullennes say nothing for Salomon condemneth it as a vice and great sinne in seruants when they vnderstand not to answer Prov. 29.19 Yea and when they haue receiued wrong they may in due respect of circumstances as when the masters passion is ouer with all submission and soft answers which breake wrath cleare themselues from vniust blame laid vpon them which was the practise of Dauid towards his master Saul who hauing a notable signe of his faithfulnesse which ministred opportunitie of speach he asketh Saul why he should giue eare to mens words that said Dauid seeketh thy life whereas now thine owne eyes may see that if I had sought it I might haue had it And masters in this case are bound in wisedome and patience to âeare them yea and to iustifie them if they find their faithfulnesse as Saul did To this purpose Iob speaketh that if he had turned from the right of his menseruants and maidseruants thus contending with him he could not haue answered God who made them both in the wombe The thing then here condemned is that too ordinarie a sinne of seruants when as they either priuatly mutter and grudge against the commandements and corrections of their masters and mistresses or else more openly thwart and contradict them yea by crooked and snarling words prouoke their indignation iustly against them by all which they manifest that they haue no feeling of the ordinance of God no conscience of Gods authoritie seated in the person of their master no wisedome to suffer and forbeare no not for their owne peace sake nor respect of Gods commandement which forbiddeth in them all muttering and vndutifull answering againe a sure signe of a wicked and rebellious heart Hence we might note how the Lord strengthneth his own ordinance in the foundation of humane societie that he will not haue it thwarted in words no not in stubborne and disdainefull lookes and much lesse by any action resisted against which whosoeuer rebelliously riseth vp in word or deed resisteth not man but God and his ordinances and shall themselues be resisted of God Not Pickers By the former seruants were taught to bridle their tongues by this precept their hands The word properly noteth the setting somewhat apart to ones priuate vse which is not his and is vsed Act. 5.2 Annanias kept away and craftily conueied to his priuate vse that which should haue gone another way So that seruants are forbidden to pilfer the least part of their masters goods to dispose to their owne or others vse without the acquaintance of their masters And herein vnder this principall kind all manner of vnfaithfulnesse is inclusiuely condemned as the opposition in the next words sheweth but shewing all good faithfulnesse Now that seruants who at this day are so vniust may be terrified from so heynous a sinne let them know that there is a booke full of curses and plagues which shall cleaue vnto them and enter into their house the booke is large twentie cubites long and tenne cubites broad it is full of curses euen from one ende vnto the other it shall come swiftly vpon them for it is a flying booke it shall bring a fire with it to consume a mans whole substance and without repentance prepareth vnto the fire of hell beeing a sinne which shutteth out of heauen 1. Cor. 6.10 Obiect But I hope I cannot be counted a theefe for this I would be loath to lay mine hand vpon any mans goods else I may make a little bold with my master and it is but a little wherein I neither can nor would hurt him Answ. But this lessneth not the theft because it is from the master but augmenteth it For if it be not lawfull to iniurie a stranger much lesse one who is so neere vnto vs euery man will say it is more capitall to smite the master then a stranger Nay the Lord lesse endureth it in a child toward the father or a seruant toward the master then in one stranger toward another And it is sure that he that maketh no conscience of robbing them maketh lesse were it not for feare of law of robbing strangers so saith Salomon Prov. 28.24 Hee that robbeth his father and mother and saith it is no sinne is a companion of a destroyer that is will easily ioyne with open robbers to spoile others of their goods also Besides to say it is but a small thing and my master is neither better nor worse for it the truth is thou that wilt crack thy conscience for a small trifle wilt not greatly straine if Achans more goodly wedge come in thy way he that is vnfaithfull in the lesser will be vnfaithfull in the greater serue the deuil for a pennie thou wilt be more seruiceable for a pound and augment thy labours as he doth his wages And whether it hurt thy Master or no that is not the question it hurts thine owne soule by transgressing the commandement and incurring the curse of it Further whereas some seruants may truely say that their masters are hard and straite and requite their seruice scarce with food and rayment yet giueth this no leaue to pilfer the least commoditie from him and what were this else then to fall into the hands of an harder master into the hands of sinne and Satan nay rather as Iacob went through an hard seruice of aboue 20. yeares through summers droughts and winters frosts yet in the end he professeth that his righteousnesse should answer for him and that nothing miscaried vnder his hand but he made it good so should seruants in their yeares so iustly carrie themselues as in the end of their tearme
to execution Examine thy soule then are the statutes of the Lord thy delight thy solace thy songs in this time of thy pilgrimage for as the child of God knowes his freedome from all powers of darkenesse so can he not if he be out of beginnings of conuersion and act of temptation but haue sweete comforts in his soule from the sense and feeling of the same Thirdly thou must not onely take direction and comfort but goe on to one thing yet wanting required 2. Cor. 3.18 namely that seeing we behold the glorie of the Lord with open face we must be changed into the same image from glorie to glorie that is seeing by the appearing of grace the vaile is remooued that we may see the face of God clearely now must we by meanes of this knowledge be transformed into his image that image in which we were created must be daily renewed and by degrees further restoared in vs which is the meaning of the Apostle when he saith from glorie to glorie for wheresoeuer this shining light is receiued it not onely illuminateth the mind with knowledge of the truth but by little and little it transformeth the whole man into it selfe Whence the Apostle saith Coloss. 3.10 that the newe man is renewed in knowledge after the image of him that created him and no light else can change the thing enlightened into it selfe Examine then whether thou art not onely inlightened with knowledge and vnderstanding but whether thou art changed by it from an vnbeleeuer and vnrighteous person to a beleeuer fruitfull in the workes of faith whereby thy selfe shinest as a light in the world Now the motiues to prouoke vs thus to entertaine the light are sundrie 1. Consider our businesse is such as requireth light the course of Christianitie is an husbandrie a race a iourney a battel 2. The difficulties dangers and obstacles in these businesses are many and we haue need of light to avoide them 3. The day lasteth not alwaies Ioh. 12.35 yet a little while and the light is with you and let the day once slippe whosoeuer walketh walketh in darkenesse he that worketh worketh the works of darkenes the former knoweth not whether he goeth the latter knoweth not what or how he worketh and let this worke be neuer so ciuill and seemely yea let it be neuer so good in the matter yet is it euill in respect of the worker 4. Those that regard not the light while it abideth iustly either forfeit it and make themselues vnworthie the kingdome or by Gods iust iudgement are hardened by it vnto further euill the God of heauen in his iustice giuing them vp to the god of the world to be blinded to destruction and ruled at his will wherein we might be plentifull in examples 5. What light soeuer can befall a Christian is by meanes of this Art thou in the darkenesse of ignorance and blindnesse this is a meanes of the spirit to enlighten the darke dungeon of thy heart and no other Art thou in the blacke darkenesse of thy sinnes here is a light discouering the remission of thy sinne the imputation of Christs righteousnesse Art thou compassed with the darkenesse of Gods displeasure for sinne this by offring conditions of grace and reconciliation maketh the face of God to shine vpon thee Art thou plunged in the darke deeps of afflictions and miseries hence shineth out the light of comfort mitigation and deliuerance Art thou by temptation laid in the darke graue of vtter darkenes death and damnation in thy owne sense and apprehension here onely seest thou Christ abolishing death by his appearing bringing life and immortalitie vnto light by the Gospel and making thee partaker of the inheritance of the Saints in light Lastly the freedome of this gift to such wretched and vngodly persons strongly perswadeth that we should as freely offer our selues to the light as it freely offereth it selfe vnto vs. The which reason is expresse in the text which saith that this grace offered it selfe and appeared when men sought it not desired it not obtained it not by entreatie or otherwise So Ioh. 3.19 the light is come into the world namely the world not expecting it nor wishing it nay when it shone gloriously vpon them they not acknowledging it and this is not the least motiue to the willing and thankefull entertainement of it Notwithstanding all which reasons what a iust damnation hangeth ouer many mens heads who still loue darknesse rather then light For 1. a number please themselues in their naturall estate find sufficient âontent in it and are neuer so merrie as when this light is furthest off the Israelites neuer dance so merrily as before the calfe which themselues set vp So will they spare no cost and paines to compasse their lusts they will part with their goods as the Israelites with their earings they will breake their sleepe to deuiâe workes of darknesse on their beââes yea they will powre out their strength and blood as Baals preists did and part with their liues so soone as let their sweete morsells goe Iudas will not leaue his couetousnesse for all our Sauiours faire warnings neither can all the plagues of God mooue Pharaoh to let the people goe Thus numbers turne from the light who by it should be allured to ameÌdment of life 2. Others turne against it and hate it and the candlestickes too which hold it forth vnto them they complaine of the brightnesse of the sunne and of too much preaching they scoffe at it and disgrace it and the bringers of it and these are monsters in nature for all creatures naturally loue light and follow it except hatefull battes and owles and such like all true men loue the light and the day but the theife robbeth in the night the adulterer watcheth the twilight he that is drunk is drunk in the night and Christ concluded against him that hateth the light that he is an euill doer 3. Others are not so malicious against the light but would faine ioyne light and darknesse together they would be professors and goe for good Christians but would not forsake some profits and pleasures of sinne The first thing that euer God did in the creation was the separation of light from darknesse which is the first thing also in regeneration The law condemned all mixtures and halting betweene two and the Gospel teacheth that we are either children of the night or of the day and cannot be both at one time no more then it can be night when the sunne is in the midst of heauen Let professours therefore knowing that the Arke and Dagon will not stand together and that they are either in Goshen or Egypt beware of thrusting this earth betweene this sunne and themselues for such an ecclipse portendeth great ensuing euills 4. Another sort would faine walke in this light but would be loth to be seene in it would haue the vse of it and yet hide it vnder a bushell too and therefore keepe
then that they enioy vpon the earth and can scarsely endure to heare of any exchange 3. These lusts are fitter for the course of nature vnmortified Ephes. 2.3 We had in time past our conuersation among the Gentiles in the lusts of the flesh but now c. which let such professors thinke off who frame themselues too much to the fashion of the world in meat drinke apparell sports and other things perhappes more vnlawfull then these For thus to walke argueth little or no conscience or feeling either of sin or grace and the gentlest name the Apostle giueth it is a sleepie walking Such may indeed carrie the title of Christians but the worke of Christianitie is not present where there is a fight of lusts against the soule but not of the spirit against lusts and much lesse where these furnaces are fed and fewelled and the flames are not daily dying and extinguished Vse 2. This teacheth that only true religion teacheth true mortification and suffereth not a man to walke after his lusts though he walke in the flesh yet he cannot walke after the flesh All false religions carrie indeed pretences of the spirit as Zidkiah smote Michaiah and said when went the spirit from mee to thee but the true religion only hath the promise and presence of the spirit which indeed mortifieth the deeds of the flesh Euery water in Iudea could not heale the lame but only the water of the poole of Bethesdah in which the Angel stirred Arbanah and Pharphar the riuers of Damascus although in shew much more excellent then Iordan cannot cure the leprosie of Naaman No more can euery religion or any but this which alone is from God cure the vncleannes leprosie of our soules The religion of the Pharisies was outwardly exceeding glorious and very strict yet Paul who had liued according to the most strict sect of them all professeth that before he knew Christ he was not crucified to the world At this day Poperie which carieth with it a great shew of humblenes of mind and beaâing downe the bodie yet is farre from teaching true mortification for what doctrine the Turkish not excepted goeth further in clayming iustification and life as the merit of their owne obseruances yea take the strictest sort of them as their heremites anchorites c. that goe barefoote pine and imprison themselues lie on the ground couer their skinnes with sacke cloath c. are they not such as the former looking for heauen as a reward for the strictnesse of their liues doe they not then as one Philosopher said of an other contemne the pride of the world but with more pride Euerie shewe of humilitie is not true mortification for not onely the Epicures who were sold ouer to pleasure were enemies to Paul but those strait and seuere sects also of the Pythagorians and the Stoicks did mightily oppose him In a word among what sort of men doth the lusts of pride vncleannes Epicurisme and couetousnesse more raigne then in the teachers of that doctrine their Monks Prelacie Cardinalls and their father the Pope himselfe so as the truth is cleare that onely true religion in which the spirit delighteth to manifest himselfe is the teacher of true mortification And that we should liue soberly Now we are come to the second lesson which the doctrine of grace teacheth namely that such as entertaine it should lead their liues in the practise of three vertues contrarie to the former vices of vngodlinesse and worldly lusts the which as they are directed either against God or our brethren or our selues so the first of these prouideth against the disordered carriage of our selues in requiring sobrietie the second cutteth off hatefull and vncharitable lusts against our brethren in requiring iustice or right dealing man with man Christian with Christian especially the third represseth impious and vngodly lusts more directly against God himselfe in requiring godlinesse to shine out in the liues of professors For all these three must be practised in the due circumstance of time euen in this present world Doctr. 1. The doctrine of grace teacheth not onely to abstaine from euill but also to doe good and is the mistris of true sanctification in both the parts of it both the mortification of sinne as also quickning in righteousnesse For as it is in the lightning of a darke house first darkenesse must giue place and light must succeede so is it in the shining of this light of grace the night must passe and then the day must come the olde man must be cast off with his lusts and then the newe man put on That the Gospel is the teacher of both these it appeareth in the ende of Pauls conuersion who for this purpose was appointed a minister of the things he had heard and seene and sent to the Gentiles that he might turne them from darkenes to light and from the power of Satan vnto God and also in the whole scope of his doctrine and ministerie from the first to the last as himselfe professeth that when he taught first at Damascus then at Ierusalem after through all the coasts of Iudea and then to all the Gentiles he reduced all his doctrine in all these places to these two heads namely that they should repent and turne to God and then doe workes worthy amendment of life Hence is it that his Epistles are full of such exhortations as these cast off lying and speake truth euerie man to his neighbour walke not after the flesh but after the spirit Be not drunke with wine but be fulfilled with the spirit The same is to be noted also in the other Apostles 1. Pet. 2.12 I beseech you as strangers and pilgrimes abstaine from fleshly lusts and haue your conuersation honest among the Gentiles and cap. 4.2 henceforth so much time as remaineth in the flesh wee should liue not after the lusts of men but after the will of God Vse 1. This doctrine confuteth profane Libertines who as Paul speaketh of some in his time because grace hath abounded continue in sinne they will be saued by such a grace as quitteth them from all holy life and conscionable obedience God is mercifull and Christ died for all here is grace but the fruit and effect of it is to cleaue vnto vngodlinesse and lusts and growe euerie day more foule and deformed then other Whereas the wisedome from aboue is pure and as he that calleth is holy so must he that is called be holy also in all manner of conuersation and if we cal him father we must passe the time of our dwelling in feare The dogges shall be without when as onely the vndefiled in their waies shall obtaine blessednesse 2. Such are iustly hence reprooued who take themselues to be tolerable schollers if sometimes they make shewe of obedience vnto God and his word that they may appeare to men to pray to heare to reade to giue almes c. and yet
For how absurd will it seeme to reason with the word to call the hungrie blessed to account the rich vnhappie to esteeme corrections loue the Iulians of the world would scoffe at such paradoxes who as the Prophet speaketh walke by the sparkles of their owne fire but the life of faith is when the heart giueth vp the whole man vnto Gods leading when his wisedome is become thy direction and his word the men of thy counsell And for the latter thou must doe three things First set thy selfe often in his sight and himselfe alwaies at thy right hand let thy heart religiously thinke vpon him and his presence let thy tongue reuerently speake of him and his goodnes Secondly whatsoeuer thou doest whether thou eatest or drinkest and much more performest the duties of thy calling to which these are but seruants doe all to his glorie beeing about any thing aske thy selfe what glorie will redound to God by this speach or by this action Thirdly by euery euent make this vse to gather still into his fellowship by euery blessing gather encrease of faith loue and confidence in him by euery crosse adde vnto thy feare reuerence watchfulnesse by euery speciall prouidence obserue his admirable wisedome truth and goodnesse and thus by euery thing growe vp in him these are worthy fruits of pietie The third rule is to keepe the set times of Gods worship both publicke and priuate for this is the pale and preseruatiue of pietie which whosoeuer hath he will vse Gods meanes to preserue it A godly heart reuerenceth and reioyceth in all holy things the word Sacraments sabbaths and striueth to make his house a little Church and he that makes little or no conscience of the sabbath and family duties let him pretend what he will is an vngodly person without all religion 4. Be carefull to attend the waies of thine owne heart both how it subiecteth it selfe to the will of God written whether it be desirous to receiue the law at his mouth whether it tremble at the word as also how it subiecteth it selfe to the will of God done whether in prosperitie it lift vp it selfe to be something besides or without God and whether in correction it be silent vnto God because he hath done it Attend it how readie or heauie it is to lift it selfe vp in prayer for wants in praise for supplies whether it pray alwaies or in all things giue thankes Watch ouer it in thy seruices that it start not away and leaue thy worship liueles without spirit without truth know that God is a spirit and will be serued of thee if aright as he was of Paul in thy spirit and looke well to this matter for Iudas can follow and reuerence Christ and yet his heart going after couetousnesse be practising to betraie him and Herod can pretend to worship when he intends to kill Watch it further in the motions to sinne whether it be zealous and resolute against it and whether it sticke fast and with full purpose vnto the Lord whether it feare the least offence of God or can swallow smaller sinnes whether it bridle the tongue from idle talke and smaller oathes vaile the eyes from wanton lookes or whether it can easily digest such things which are no small departures from God when occasion is offered and know that such is thine heart as it is found in temptation Lastly watch it in the motions of the spirit how it entertaineth them how stirring it is in the causes of God as when occasion is offered of promoting Gods glorie in his pure worship or in the establishing of a conscionable ministrie how it entertaineth such good motions offered how it entertaineth Gods counsells rebukes and exhortations in the ministerie a cleare case it is that those that neglect such motions and much more resist them are yet in their sinnes and are no better then impious and vngodly persons 5. In the loue of men ioyne the loue of God for charitie abstracted from pietie is a counterfeit and this thou shalt doe when thou louest man in and for God because of Gods image and of his commandement so as if thou seest godlinesse grow in any man thy loue groweth with him and if grace decaie as he estrangeth himselfe from God so thou for his good becommest more strange vnto him For although by vertue of Gods commandement we must loue all and do good vnto all yet we must reserue a speciall loue to the image of God renued and especially affect such as are of the houshold of faith Vse If these be the practises of pietie which cannot be attained but by these rules then shall many a one who take themselues to haue taken out this last lesson be found non-proficients and such as whom grace neuer taught any such thing as godlinesse And to omit to speake of wicked Esaus and Ismaels scoffers of such as walke in these straite waies of God tossers of reproaches against them so farre from that inward and pure worship of the heart in spirit and truth as they are open despisers of the outward ordinances of the word and sacraments who are furthest from repentance and verie seldome reclaimed yea so monstrous and black are these filthie dogges and swine as they are not more condemned of others then of themselues for most part We will leaue to wash such bricks and come first to our common people whose extreame and secure ignorance loads them with such a burthen of impietie as it is impossible for them euer to stand vnder it when Christ shall appeare and yet they thinke to get to heauen nimbly inough For this whole practise of pietie is placed in that which they call a good meaning and a good hope but replie and tell them that grace is not contented with good meaning but teacheth to liue godly and so bringeth pietie into the life they answer that they could neuer make any shewes as many men can but yet they hope they may haue as good hearts as the best to god-ward Wherevnto if you demand how that roote can be so good which sendeth out such sower fruite or that fountaine sweete which sendeth out such bitter water for in these good hearts ignorance raigneth and the goodnes of their hearts openly neglecteth the word Sacraments c. the means of saluation and preseruatiues of pietie they can answer that they keepe their Church and doe as the most doe and if they receiue not the sacrament it is because they are not reconciled to some that haue offended them vnder which pretence they can refuse that comfort for many yeares together and carrie yeâ the matter further with them and tell them your good heart sendeth out wicked oathes bitter curses and fearefull imprecations then they sweare either nothing but the truth or by nothing but that which is good or if they did happe to sweare or curse much they were vrged vnto it And for the sabboath adde that whereas a good heart maketh it a
delight to consecrate it as glorious vnto the Lord neither your selfe nor yours obserue it They say they doe as much as they need and they know inough for they loue God aboue all and their neighbour as themselues and for the sabboath what need such strictnesse it was made for man and not man for the sabbath and as for this singing of Psalmes and reading and prayers in priuate houses they must needs say it is too much precisenesse and they cannot away with it and they could neuer see hurt in giuing their seruants and children libertie to goe on the saboath and doe what they list and themselues may with good companie play and passe the time so it be not seruice time on the sunday as well as other daies But take all these pleas out of their mouths and shew particularly that good treasuries would send out better things they draw all to this one conclusion What we cannot be Saints here that is in plaine words they cannot frame themselues to this life of pietie and so are still without all the teaching of grace and pitifull it is to see how many persons that thinke themselues no meane Protestants debarre themselues from the practise of pietie by such ignorant conclusions as these which I would not here haue reckoned but that I know diuerse perhapps of our daily hearers whom grace hath offered to teach otherwise thus tainted Well a fearefull delusion it is to hope for saluation in such a dangerous estate A second sort farre differing from the former are such as haue attained much more knowledge but neuer yet attained this high point of practise to liue godly they can make a shew of godly life and Pharisaicall righteousnesse but all is vnsound within they can with Herod doe many things at Iohns preaching but it is but for a brunt of newfanglednesse they can seeke God but either in affliction or for corne and oyle but after freedome from the one or fruition of the latter let him alone till they need him againe nay more they can be zealous for good and quickly enflamed but it is as fire in straw a blase and away they can reprooue others for sinne but can abide no reproofe themselues they can reioyce in the word and be rauished but as a man with sweete odours in the Apothecaries shoppe but he carrieth none out with him or as one is delighted with the sweet smell of hearbs so long as he is in the garden but hath no vnderstanding or diligence to gather of euery kind some to carie with him that so he might haue the benefit of the garden when he is a great way from it They can further attaine to many good things as to delight in good mens fellowship so did Iudas in Christs communion gather from them many common graces of vnderstanding speach abilitie to pray teach comfort exhort but all to their owne hurt for either they hide these talents in napkins not vsing them at all or in vsing them without humilitie abuse them yea not seldome making them bolder to offend God and more careles of duties vnto men by meanes of such gifts then if they had them not but here is yet no teaching of grace and better had it bin such had neuer knowne the way of truth then thus to depart from the way of righteousnesse A third sort there are who many of them I doubt not are the Lords and haue a desire in truth and for the most part to walke before him as beseemeth them and yet whose liues are not so acquainted with such a course of Christianitie but that oftentimes by corruptions not well watched against they breake out to scandalls and reproaches of the Gospell and in these some of them lie longer as when professors can liue inordinately not attending vpon their lawefull calling but let themselues loose where God hath tyed them becomming either busie bodies or companions or perhaps worse which falls may for a time befall those which are the Lords but yet grace hath not taught them so much as they make account of and time will trie whether any thing at all in truth or no. And other Christians who in their worshippe of God are often cold and dead hearted and in their dealings can be inferiour to some ciuill men can nourish contentions and heart burnings misdeeme and misreport others now then idle in their talke or worse vnprofitable in their liues can bolster vp their friends children and seruants in things worthie punishment as Eli did are not so frequent in watching the wayes of God with him nor the wayes of his own heart such I say may be schollers in this schoole and Christians but they haue forgotten their rules and had neede hasten their repentance that grace may nor order a great part but their whole liues to a godly conuersation Let all of vs therefore learne that precept 1. Tim. 4.7 to exercise our selues to godlinesse Reasons 1. Godlinesse hath the promise of this life and that to come a godly man hath title to all good blessings which heauen and earth can affoard 2. Godlines is the greatest gaine the best gaine whosoeuer would gaine more then ordinarie men let him become godly many men are crossed and miscarrie in their outward estate because they are vngodly persons without the promise and the blessing 3. Seeing all these things shall be dissolued what manner of men ought âe to be in all godly conuersation 2. Pet. 3.3 when we shall appeare before the great iudge of all the world nothing but godlynes shall be able to bestead vs. In this present world 1. Note that godlinesse must not so lie hid in the heart but it must appeare in the eyes of the world neither must it be neglected till death but exercised in this present world a point the more needefull to be propounded in that euerie man naturally wisheth with Balaam to die well and godly but forget the practise of pietie in their life time we see the most men would be put in minde of God at their death and send for the minister when the Physitian hath left them hopeles of life yea albeit they haue forgotten the almightie and neglected acquaintance with him all their dayes yet at the finishing of them they would seeme to seeke vnto him But it is most righteous with God that an vngodly life be finished with a proportionall death whatsoeuer it seemeth to be and therefore it is a safe rule worthie our remembrance that whatsoeuer wee would be found doing on our dying day to be doing it euerie day while we liue 2. Note hence that it is a most deceitfull and desperate argument thus to conclude If I be ordained to saluation let me neuer pray neuer serue God and doe what I will I shall be saued and on the contrarie and hence to cast off all the care of godlinesse for this openly proclaimeth want of grace which directeth men to the meanes and leadeth them the way of
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 ândite 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 shouâd 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 âiuen 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
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 partiâular 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 thaÌkfull 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 Chuâch 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 thâandrike 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 meââe 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
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 dââth 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 conteÌtedly 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
not to paâây and talke with him but presently make resistance for by such degrees iniquitie comes into his chaire delay to talke with sinne by reason of our inclination breeds a certaine delight in it delight begets desire desire worketh indeauour indeauour produceth the act the act ingendreth and is quickly iterated and multiplied multiplication is the mother to a benummed conscience a brawned conscience begets defence of sinne defence riseth to boasting or gloriation in it and thus is sinne brought into the chayre of estate and the quishon is damnation Now sinne is proclaimed crowned and accepted of and hath all loyaltie performed vnto him Doctr. 2. Secondly out of the words we learne what a wonderfull freedome we haue obtained by Christ. By nature we are wrapped in the guilt of sinne subiected to the stipend of sinne subdued vnder the curse of the law and lie right vnder the whole wrath and displeasure of God Our sinne proclaimed vs rebels to God through heauen and earth banished vs out of our owne countrie set hell gates open against vs and gaue vs into the hands of Satan as an hangman to execute Gods sentence of eternall death passed against vs yea further hopelesse we were in this wofull condition for Gods displeasure was so kindled against vs as men and Angels could not reconcile him the law was so transgressed as all men and Angels could neuer satisfie nor make vp the breach the sentence was so seuere as all men and angels could neuer haue stood vnder it the execution so certaine as the verie gibbet was euer standing in our sight in the horrors of soule and terrors of accusing consciences and we seemed to walk and be left in the midst of tenne thousand deaths Now when no meanes was left to pacifie God offended to satisfie the law transgressed to reuoke the sentence denounced the Sonne of the eternall Father must come from the bosome and glorie of his Father and become obedient both to the performing of the whole will of his Father as also to the ignominious death of the crosse that so becomming a curse for vs as that execrable kind of death betokened we might haue God well pleased with vs as he is with him we might present him his law perfectly fulfilled not in our persons but in his for vs we might plead the payment of all our debts both the principall and forfeiture by this our suretie and so might sue out our full discharge from all former claimes and sentences because the vttermost farthing is fully paid and discharged Vse 1. If Christ hath freed and redeemed vs from all iniquitie then hath he made no partiall redemption he satisfieth not for the fault and leaue vs to satisfie for the punishment neither redeemeth vs from the eternall punishment but giueth vs leaue to satisfie for the temporall But if Christ haue redeemed vs from all iniquitie if he said on the crosse It is finished that is the whole worke of mans redemption is consummate and perfect if at one time he made one perfect expiation and therby brought in an euerlasting redemption here is artillerie and gunshot against all Poperie downe goe all other satisfactions for sinne in this life downe goe all satisfactions after this life in purgatorie downe goeth their doctrine of all other merits saue this of Christ downe goeth all that supplie of the foolish virgins lamps with the oyle of good workes of superrogation out of the Churches treasurie and with these the Dagon of the masse and the whole Diana their worship and religion must downe also Did not I forgiue thee all saith the parable and we were sold for nought but redeemed without mony saith the Prophet What can the Papist say now for his mony-masses pardons indulgences and such trash obtruded vpon the world seeing the text is so expresse we are redeemed without mony Obiect But Dauid had his sinne forgiuen 2. Sam. 12.13 The Lord hath put away thy sinne And yet because he had made the enemies of God to blaspheame the child must surely die ver 14. and this was the temporall punishment and what are the suffrings of Gods people in this life and in the end of this life at their death but punishments for sinne Ans. The text sheweth plainely that both the sinne and the punishment was forgiuen for so those words shew thou shalt not die death beeing the iust wages of sinne yet the child must die not to make any satisfaction for the sinne but the text shewes another end that the enemies might cease to blaspheame when they should see the Lord no patron or fauorer of sinne but rather iustly offended with it And as for the afflictions which befall Gods children for sinne and lie often very heauily vpon them none of them satisfie or can satisfie any part of the iustice of God for sinne past but are fatherly corrections preuenting sinnes to come many waies seruing for their owne good and the warning of others least they should conceiue him a God bolstring sinne in those that are dearest vnto him but no way as a satisfaction to God for thus only the passion of Christ is a satisfactorie redemption from sinne And the like may be said of death which is left to the godly to conflict withall although they haue obtained full remission of sinnes but this is not as a punishment of sinne to them to whome Christ hath altred the nature and visage of death but now it is only an exercise of their faith hope and pietie yea a verie passage vnto eternall life 2. This consideration must stirre vs vp to a loue of our Lord Iesus who hath discharged vs of such a debt and ransomed vs from such an vnvtterable thraldome How would we affect such a one as would pay a trifling debt if it were but tenne or twentie pound if our selues for insufficiencie were cast in prison we could neuer forget such loue Consider now how great those debts of thine were how weake and small thine abilitie was to satisfie if thou hadst had the power of all men and angels how ruinous and rufull thy case was euery way thus the more loue will appeare to be due vnto Christ and the more thy sinne if thou returne not loue for loue 3. It must worke in vs a detestation and watchfulnes against all sinne which bringeth such vassaladge vpon vs for shall Christ take vpon him our debts that we like desperate prodigalls should doe nothing but augment them shall he ransome vs and giue vs perfect freedome that we with the vnthankefull Israelites should runne backe againe to our former bondage shall we with Salomons foole make but a mocke of sinne which cost Christ so deare to expiate he neuer knewe what this greatest benefit of Christ euer meant that can take his pleasure in the course of any one sinne Christ hauing restored the blind man his sight bad him goe and sinne no more and to the
doe streame out nothing but such as Christ speaketh of adulteries murthers thefts couetousnesse deceit vncleannes pride the wicked eye and cursed speaches and yet charge them with such filthinesse they iustifie themselues with the Pharisie they thanke God they serue God as well as the best haue as good hearts as the best they doe as well and liue as well as the best of them all you cannot fasten on them any sence of their foule sinnes they neede no purging nor washing whereas the godly daily groane and grieue in the sence of the presence of that with them which they hate worse then death it selfe Vse 2. Hence may be noted that wheresoeuer sinne is pardoned it is also purged Rom. 8.2 There is no condemnation to them that are in Iesus Christ for the law of the spirit of life freeth them from the law of sinne and of death that is not only from the curse of the law but euen that law and power of sinne it selfe which would still hold vs in the seruice of it He shall die in his sinne that dieth not vnto his sinne not that sinne can be so dead as not remaine but if it lie not bleeding by vertue of that stroake which Christ in his death hath giuen it if the force of it be not abated and thou escaped from the rule of it Christs blood doth thee no good How excellently doth the Lord Iesus himselfe in his speach to Peter approoue this truth If I wash thee not thou hast no part in mee and no part in Christ no pardon of sinne Dare any man then dreame of his reconciliation with God that finds not holinesse daily preuayling against corruption and the endeauour of puritie in heart and life against that foule impuritie that stickes fast and cleaueth vnto both or dare any vnsanctified heart which in that it hath set it selfe vpon a resolued course in sinne is a rebell vnto God laie claime vnto any part of the death and merit of Christ when Christ hath said that vnlesse he wash the soule that partie hath no part in him No no the wedding garment and this our elder brothers garment is wouen of holines as well as righteousnes and there is no admittance to the supper of the Lambe no blessing without either Vse 3. Let both these considerations mooue vs to be euer washing and clensing our selues from our vncleannesse and neuer to be at rest till we finde our selues although not free from blacknesse yet comely as the Church confesseth of her selfe And because this is the cheife vse of this doctrine I will stand a little longer to propound in it two points 1. the meanes and notes which we must vse and by which we must discerne our selues to be washed and purged 2. the reasons or motiues to vse carefully those meanes For the former A man that meaneth to be neate and cleanly 1. hee willingly looketh himselfe in a glasse he is not angrie with the partie that setteth the glasse before him but he calleth for it that he may see what spots are about him and looketh neere that he may discerne them euen so a man that would be purged must often set the glasse of the law before him will not be angrie with him that preacheth and propoundeth the law vnto him whereby he may see his foule spotts and disorders And here is one difference betweene the cleane and vncleane one cannot endure to take notice of his filthinesse his heart will abide no gaging nor sounding the other hath a purpose to be cleanly and would haue the least filth about him discouered that it may be remooued Secondly A man that is in this way to be purged beginneth with the foulest spots first and those which are most conspicuous and commonly first remooueth those in his face Now the foulest and most noted defilement which is most conspicuous and consequently odious vnto God is an vngodly and wicked heart which as the Lord beginneth his washing withall for the first thing he doth in the conuersion of a sinner is to take away the heart of stone so he that would haue euidence of his cleannesse must beginne here and first wash the inside so the holy man Dauid although his sinnes were in the eyes of the world yet to be soundly purged of them he craueth a cleane heart and a renewed spirit And thus as he that meaneth to be cleane beginneth at his head and so washeth all downeward so the pure of heart beginne at the heart and this carrieth all other parts and members they know that of the filthinesse of the flesh and spirit the latter is more filthy and therefore they seeke first to be renewed in the spirit of their mindes and to wash their consciences from dead workes whereas those that meane neuer to be cleane beginne as it were at their feete if they can abstaine from murther adulteâie drunkennesse and such open sinnes in the act which is apparant to euery eye they thinke all to be cleane and well because they neuer see the hardnes the pride and foulenes of their hearts but euen this conceit that they haue washed their hands in innocencie neglecting their hearts is a brand and marke of their vncleannes and impuritie Thirdly hee that will be cleane proceedeth on to the other parts of his bodie and will see that they be sutable so this grace of sanctification as it beginneth in the minde so it proceedeth to worke in all the members it is carefull that all the vessels be preserued in holinesse and honour A pure heart will not be without pure hands chast eyes an ordered tongue c. Where is to be obserued another maine difference betweene the cleane and vncleane the former endeauour to cleanse themselues from all filthinesse of flesh and spirit and to grow vp vnto full holinesse but the latter can content themselues with a supposed goodnes of their hearts and yet let loose their tongues to all obsene and lewd speaches and open their eyps to all wandring and lustfull spectacles and their hearts thinke no ill but are good inough for all that but halfe an eye can discerne what impure wretches they are both within and without Fourthly such a person will proceed on to his garments and will not endure filth or spots on them euen so that soule whom Christ purgeth hateth euen the garment spotted by the flesh euen all occasions inducements and appearances of euill yea such as he cannot auoid yet he can hate Whereas the carelesse and slouenly Christian runnes into all companies into all courses and thrusts himselfe into all occasions of sinne because he is filthy he careth not to be filthy still yea and to foule and besmeare all that come in his companie Fifthly The sanctified person vseth all good meanes whereby he may become cleane and beeing so he is carefull to preserue himselfe cleane so long as he can For 1. he desireth to be euer sprinkling himselfe with the
order our wayes according to his word 2. The second rule is that as euerie peculiar serueth to the praise of the owner so we must frame our liues and actions to the praise and glorie of God whose we are This is the reason of the holy Ghost Psal. 135.3 4. Praise the Lord oh sing praises vnto the Lord for the Lord hath chosen Iacob to himselfe and Israel for his cheife treasure Whence it followeth that whatsoeuer practise would tend to the dishonour of God âe must resist and withstand in our selues and others And thus the Lord chargeth his people that they should be so far from associating themselues with the wicked people that liued neere them in their idolatrie that they should breake downe their altars and cut downe their groves and images and resist them euen from this same ground because he had chosen them to be pretious vnto himselfe So that if any sinner shall mooue and wooe vs vnto any vngodly practise we must reason the case with our owne hearts I may not doe any such thing as may dishonour God or my profession let others doe thus and thus I may not doe so I am the Lords peculiar and must liue to his glorie which I cannot doe if I withstand not such motions as whereby his glorie is hazarded and hindered and thus also maist thou iudge of thy selfe whether thou beest the Lords if thou seruest not the times nor mens lusts nor fashionest thy selfe to mens humors but liuest vnto the Lord thou art the Lords Vse 4. Hence is afforded a motiue to loue the Church and shew all kindnesse to the members of it euen because it is the Lords heritage and because the Lord is not vnfaithfull to forget the worke and labour of loue shewed to his Saints yea be it but a cuppe of cold water it shall not loose a reward seeing the Lord accounteth it as done to himselfe The Philippians supplied Pauls necessities and Paul promiseth them that his God should supplie all their necessities On the contrarie woe shall be to them âhat wrong by word or deed or wrighting the least of these little ones who are so deere to the Lord as the apple of his eye Let the scorners and enemies of good men remember that in Ier. 2.3 Israel is as a thing hallowed vnto the Lord all they that eate it shall offend euill shall come vpon them saith the Lord. If the King should set himselfe to raise and aduance some one man whom he affecteth aboue all other were it safe for any subiect to pick and cull out that person to wrong and disgrace aboue any other â and yet thus do they that of all other wrong and oppresse Gods Church and deare children who in the end shall know that the Church is an heauie stone to lift at against which neuer man heaued but with the certaine perill of his owne life Men may dip their tongues in venome and their pens in poyson and keepe the garment of such as stone Steuen but the Lord will avenge the cause of his poore ones his peculiar ones he will not alwaies hide his face nor hold his peace Zealous of good works Here is another ende of Christs sanctifiyng his Church that euerie member of it should ardently endeauour in all good and goodly conuersation Where the Apostle seemeth to answer a secret obiection for it might be said if Christ haue thus redeemed purged and washed vs and so made vs his owne peculiar what neede we more or what further remaineth for vs to doe neither wanted there Libertins in those dayes that from the appearing of grace cast off all yoakes and thought they might doe what they listed But the Apostle telleth such that Christ neuer washed redeemed nor powred out his grace vpon any but such as thereby were wrought to forwardnes and cheerefulnesse in all well-doing And here not to speake of the nature and necessitie of good workes because that treatise is to be referred to a fitter place three things are to be obserued First note that before the Apostle speake of good workes we heare of redemption and purging and washing and of a peculiar people that must doe them for indeede the best workes are so farre from iustifying and purging that none can be good before the party be iustified and purged A leper or polluted person in the law might not touch or attempt any thing for whatsoeuer he touched became also vncleane so while the whole man euen the minde and conscience the fountaines from whence all the actions issue are polluted how can any thing streaming from thence be cleane and pure vnlesse we will say that one fountaine at once can send out sweete water and bitter or controll holy Iob who saith that no man can bring a cleane thing out of filthinesse Good works must beginne from that we are iustified but we beginne not to be iustified because they went before The whole scope of the Epistle to the Romanes is to prooue that no man can by workes be iustified before God the verie first proofe of which conclusion is fetched hence because all are vnder sinne and depriued of the glorie of God and so beeing euill trees cannot bring forth good fruit and much lesse in this state of sinne vnwashen and vnpurged can be zealous of good works without me saith Christ ye can doe nothing namely no good thing till a man therefore be set into Christ he cannot possibly turne his hand to any thing that is truely and formally good no more then a sient can bring forth fruit which is not set into a stocke or a branch which is not set into the vine Secondly note that whosoeuer are iustified and sanctified they must needs bring forth good workes for else Christ should be frustrate of his end in those for whom he gaue himselfe Eph. 2.10 We are his workemanshippe created to good workes We must first be his workmanship before our selues can be good workmen but beeing once his new creatures then can we neither be idle nor ãâã occupied but conuersant in such good workes as himselfe hath ordained we should walke in In experience we see a man planting good trees in his orchard not that they should be barren or laden with bad fruit but to furnish him with store of good fruit and in the Scriptures we see what recompence the good husbandman expecteth for setting and dressing purging and pruning his vine namely that it should bring forth much fruite Is this the end of our redemption from the hands of our enemies that we should serue him that hath redeemed vs in holinesse and righteousnesse all our daies are we purged to be a chosen generation and a peculiar people that we might set forth the vertues of him that hath called vs out of darknesse into his meruelous light hath the Lord separated vs vnto his owne vse not only to glorifie himselfe in vs but after a speciall manner to
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 distillatioÌs 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
the Apostle Peter who combineth all these duties in one short verse but a little inverting the order Feare God honour the King loue brotherly fellowship This precept in hand chargeth vpon euerie Christian these two maine duties First that he must make account with himselfe that everie Christian dutie belongeth vnto him euen euerie good worke to which the Lord giueth him calling and abilitie Secondly that he must keepe himselfe in a fitnesse and readinesse thereunto Doctr. 1. The former is cleared by the testimonie and other obseruations out of the Scripture The lawe curseth him that continueth not in all things the Gospel also in generall requireth the obseruation of all things Teach them to obserue all things which I haue commanded you which precept was giuen when Christ had on the crosse fulfilled all righteousnesse in the persons of his members As for the speciall precepts of the Gospel they are many Philip. 4.8 Whatsoeuer things are true honest iust pure pertaining to loue of good report if there be any vertue or any praise thinke on these things The Apostle was not content that the Corinths should abound in euery grace else and be wanting in one but exhorteth that as they abounded in euerie thing in faith in word in knowledge in diligence in loue so they would striue to abound in this grace also namely of mercifulnesse to the distressed Saints The same Apostle to the Thessalonians knewe what he prayed when he wished that they were stablished to euerie good word and worke 2. This standeth with those special commendations which the Apostles haue giuen of sundry of the Saints to stirre vp others vnto their imitation When Paul would be large in commending the Church of the Romanes he affirmeth they were full of goodnesse so of Dorcas we read that she was full of good workes and almes and mention is made of the coats and garments which shee had made for the Saints 3. As the holy Ghost in Scripture approoueth and commendeth the presence of any true grace for the encouragement of it so also taketh he notice of that which is yet wanting to prouoke to the purchase of it Many of the good kings of Iudah were highly commended yet something or other they fayled in either the high places were not wholly taken downe or some league or otheâ was made with the enemies against Gods commandement or some heauines or forgetfulnesse ouertooke them that of fewe of them it could be said they went through-stitch with euerie good worke The spirit likewise in the new Testament speaking to the Churches taketh knowledge of many good things in the Angels of them I knowe thy loue thy faith thy patience thy zeale and thy workes c. but fewe of them escaped without that exception neuerthelesse I haue somewhat or a fewe things against thee either the first loue was fallen from or Balaams doctrine maintained or Iesabels fornications suffered c. but according to the truth of their condition the spirit is plaine with them this thou hast and this thou hast noâ implying it to be matter of iust reproofe before God to be wanting in any good worke which hee hath giuen calling and meanes vnto 4. The nature of grace giueth light and euidence vnto this truth the which disposeth the will and powers of the soule equally vnto one good thing as well as vnto an other for regeneration includeth in it the seeds of all vertues and reneweth and changeth the whole nature which hath in it the seede of all sinne and vice and when the Scripture would note the soundnesse of grace hence it doth it that it both hath respect to all the commandements and hateth all the wayes of falshood Vse 1. This doctrine first teacheth vs to learne the rule of euery good worke legall or euangelicall The former are not only such as are commonly knowne and expressed in the words of the decalogue but such also as therein are included and implied these must be sought out for else ignorance of the law excuseth not from fault Content not thy selfe that thou canst say the commandements nor if thou canst say that thou hast kept the whole letter of the law from thy youth but studie the whole Scripture which is an exposition and large commentarie of those tenne words heare it read it diligently meditate vpon it apply it to thy heart and life else knowest thou not how to beginne any good work Learne further the speciall good workes required by the Gospel such as are faith in Christ repentance of sin past amendment of life for time to come And cursed be all that Popish doctrine which would hide this light vnder a bushell whereby alone the Christian can discerne what is a good worke and how himselfe may do it well Vse 2. If euery good worke belong to euery Christian then may not men post ouer the matter to the Minister the common conceit is that the clergie should be holy hospitable and so qualified as we haue heard in the first Chapter but for common men and vnlearned it will be acceptable inough if they be almost Christians that is as good as neuer a whit whereas the Lord bindeth vpon euery Christian of what condition soeuer the practise of euery good worke which is offered him within the compasse of his calling either generall or particular For example If a Christian be called into publike place as of Magistracie he may not conceiue that the building of the Church the discountenancing of sinne the encouragement of the godly belongeth only to the Minister but he must set hand to these workes he must establish and countenance the Ministrie he must be the foreman in all good exercises he must be rich in workes of mercie and of iustice the patron of the poore the sheild of the oppressed but especially a patterne of pietie he must be a man fearing God yea he and his house must serue the Lord. If thou remainest a priuate man the same care lyeth vpon thee in thy proportion thou must procure the wealth of Ierusalem at least by thy prayers for the peace of the Church for able Ministers for the free passage of the Gosspel and if God further enable thee thou must releeue such as stand for the truth of God and puritie of his worship Thou must doe all the good thou canst to others in preseruing life feeding the hungrie clothing the naked visiting the prisoners and so become rich in the works of mercie Thou must also be diligent in duties at home in reforming thy family teaching them praying with them examining how they profit and thriue in grace and walking religiously and conscionably in euery good worke of thy personall calling Here is a course which goeth farre beyond harmelesnsse and good meanings and good words which Iames saw to be the religion of many in his time this is soundnes in christianity when a man can thus turne himselfe as well to one good action
sinne vnlesse it be for trifles or of reuenge so Paul appealed to Cesar and helped himselfe by the benefit of law 4. It is lawfull for euery Christian in defect of the Magistrates aid in the lawfull defence of themselues liues and goods to become Magistrates vnto themselues in which case they may without sinne both strike and slaie so as desire of reuenge and intent of blood-shedding be absent 5. Neither is domesticall discipline excluded by this precept whereby fathers and masters may if the fault require put on seueritie in their iust corrections of their seruants and children But the sinne here condemned is when men suffer their lusts so farre to sway as they not only not follow the things which make to Christian peace but are enemies vnto concord and brotherly loue men of such violent affections as are readie not only to returne iniurie with iniurie but with seauentie âold reuenge right Lamechs and rough Ismaels whose hand is against euery man men of a word and a blow fitter for the camp then the congregation of Christian men Now what an hatefull thing is it that a Christian should be endited at the Lords barre for a common barrater and quarreller How vnlike should he be to God who is a God of peace and loueth peace and the sonnes of peace how farre from hauing any part in the merit of Christ who hath dearely by his precious blood bought the reconcilement of all things how vnanswerable were it vnto this profession of Christianitie which cannot become a kingdome deuided against it selfe how preiudiciall to Christian duties both interrupting prayers and withstanding the acceptation of them when the gift is brought without a reconciliable mind How doth this course in Cains way violence all bonds both of nature and of grace signing a man to be out of the communion out of the naturall fraternitie in the first Adam and much more out of the spirituall in the second yea arguing such feirce men to be rather of the serpents and crocodiles seed betweene which and man God hath put an enmitie then of men seeing they haue put off all respect of creation of adoption of flesh and of faith But because many thinke they haue some reason to looke bigge and carrie resolute stomackes and high spirits in their breasts and as bigge words in their mouth let vs looke a little into their pretences First some conceiue that it is the way to get credit and become esteemed to proclaime contempt of euery man and to come into account by making account of no man hence is it that lawles wretches and masterles miscreants thinke themselues in sufficient credit when they haue scorned their betters impudently ouercrowed their equalls and by a rude behauiour made shew that they care for no man But how often for surenes hath the Lord threatned that with the vile shall be contempt and that the froward of heart shall be despised both of God whom they haue before hand despised and of men also for they shall meete with Ismaels recompence euery mans hand shall be against them whose hand is against euery man And who can be wonne to giue them any credit for such swaggering and contemptuous courses men of vnderstanding discerne their follie and pittie them men of ciuill behauiour discouer their vanitie and condemne them yea euen those who are next to themselues I meane to the worst in their hearts despise yea and deride them and here is Gods iustice crossing such lewd conceits Secondly Others stand vpon their manhood and are loth to be counted no-bodies or spiritles or esteemed cowards which they cannot auoid if they should not returne like for like and this is the sensuall wisdome of the flesh that he is accounted but a foole that will suffer euery man to ride him and tread vpon him and not turne againe But our Sauiour setteth himselfe against this Pharisaicall doctrine for they taught that a man in priuate reuenge might take an eye for an eye a tooth for a tooth a limb for a limb But the Christian rule is resist not euill namely with euill nay turne rather the other cheeke and who art thou that darest reuenge thine owne wrongs seeing the law prohibiteth euen purpose of reuenge and the voice of the Gospel is dearly beloued auenge not your selues but giue place vnto wrath and the wisedome of God telleth vs that it is the glorie of a man to passe by offences and that the manhood of a Christian is to ouercome himselfe and master such vngodly lusts and yet if we further marke the ends of these braue spirited fellowes euen they will shew how odious such a savage course is vnto the Lord for of those who are readie to receiue euery word with a stabbe or whose second word out of displeasure is the pointing of the feild the former seldome goe to their graues in peace and the Lord saith Dauid scattereth the people that delight in warre and suffereth not the bloodie man to liue out halfe his dayes and for the latter who in time of peace must be out in the feilds their âstate is miserable euery way for if he kill he hath shut himselfe out of heauen and cut himselfe from off the earth hauing so polluted it as it cannot be purged but by his owne blood and vntill Samuels sentence against Agag be passed vpon him that as his sword had made another mans mother childles so should his mother be made childles by the sword of the Magistrate or if a man in such a fight be slaine how fearefull is the death of such a one who euen in thirsting after another mans blood hath shed his owne how can we but conceiue of the iustice and truth of that speach the seeker of vengeance hath found it both of them haue taken the sword vncalled and both haue iustly perished therewith Thirdly others say why he shall doe me no wrong I will not be crossed by him I haue my passion aswell as he he shall know that I haue a stomacke and can be angrie aswell as he and that I can make my partie good inough with him c. But this is no other then to giue place to the deuill who inspireth such carnall pleas for so mostrous a sinne as is an enemie to all humane societie Where is now the wisdome which is from above it is pure it is peaceable it is hardly incensed Where is now that vnderstanding of a man which Salomon saith maketh him long-suffring and if thou professest thy selfe a naturall man only why hast thou so long professed thy selfe a Christian which if thou art thou must seeke peace and pursue it pocket wrongs and passe by iniuries Obiect But I should neuer be quiet if I should put vp euery wrong But is it the way to tame thy aduersarie to become like him The way to haue thine enemie to become thy freind is to feare God and take his way that thy waies
may please him looke vp vnto his hand acknowledge thine exercise from him as Dauid did the lashes of Shemeis cursed tongue and he can take him off when he seeth good and what serueth the iustice of God for or for what serueth the Magistrate is there no iustice to be gotten at the Magistrates hand or is there none in Gods hand that by thine owne priuate reuenge thou wilt become both a Magistrate and a God to thy selfe Obiect But I haue long borne his abuses I haue sought to him and it is a bootelesse thing to seeke any more what would you haue me to doe Answ. Yet seeke it still the precept is neuer dated but in full force and hath not the Lord his heart his hand and his tongue to rule and turne to thy comfort when he seeth it seasonable for thee surely he that can by Sauls tongue testifie Dauids innocencie euen when he was out in the feâld hunting his life can giue thee a peaceable release from slanderous tongues and iniurious actions when his good pleasure seeth good and if thou neuer findest thy outward peace yet by this Christian pursuit of it thou hast met with the inward peace of conscience and hast made a good exchange Vse Let euery Christian man striue in the practise of this precept and prouoke himselfe hereunto by that promise of blessednesse which is pronounced vpon euery soule that keepeth his hand from euill If any aske but by what meanes shall I auoid this sinne of contention and quarelling I answer the meanes and rules are sundrie The first is in the text to bridle the tongue for this is an immediate follower of euill speaking and it runneth from the tongue into the hand 2. Let the consideration of our common brotherhood be a meanes to cut off contention Gen. 13.8 Let there be no contention betweene vs for we are brethren oh how comely a thing is it for brethren to dwell together in vnitie whether brethren by the common bond of nature which respect made all Israel bind themselues in couenant with Dauid Thou art our flesh and our bone or brethren in the profession of life and the identitie of the particular calling or brethren in regard of the generall calling of Christianitie seeing such haue all one father in heauen one mother the Church one elder brother Iesus Christ one spirit one baptisme one hope and one inheritance 3. Consider what a scandall it is to Popish persons and profane scorners of religion that such as professe themselues schollers of Christ should liue together like dogges and cattes as we say and by vngodly quarrells and heartburnes be still building vp the works of the deuil which Christ hath destroied why should such a thing be heard in Gâth and Askelon why should Priamus and his sonne laugh vs to scorne This was no small motiue as is probable why Abraham the elder was so willing to take vp the controuersie with Lot least they should giue offence to the Heathen for the text induceth it as a reason for the Cananites and Perezites dwelled at that time in the land 4. Get a low conceit of thy selfe and be small in thine owne eyes for whence riseth contention and strife but from the lusts in the members namely the inordinate bearing of a mans selfe aboue that which is meete only by pride saith Salomon man maketh contention and indeed experience sheweth that the most suits at this day are not so much for right and equitie as for victorie which is most euident by all those trifling brablings which haue filled all the seats of iustice and hence is it that men will trauerse law and carrie some trifling causes through all the courts in the land before they will sit downe with the foyle and who be they among whom suits and contentions are become immortall that no sword either of Gods word nor of the Magistrate can cut off or let out their life blood but rich men who walke in many snares and hardly can auoid high mindednesse wealth maketh men that they can hardly long dwell together Let good men looke and see in Abrahams and Lots example how easily their wealth may kindle and blow vp in them a flame of contention 5. Because some in their owne temper are of more milde and quiet spirits and rather lie open to this sinne by others instigation then their owne propensitie and disposition that rule of Salomon is worthy noting to take heed of part-taking of medling and mingling ones selfe in other mens strifes and contentions for this were to take a dog by the eares or a beare by the toothe If we shall now proceede to apply these things it will easily appeare how farre most men are degenerate from these rules For how womanly haue many behaued themselues since they were taught to gouerne their tongues better most impotently yeelding their tongues in bitter and contentious speeches to serue the distempered lusts of their hearts and that for verie trifles And whereas the consideration of brother-hood should ââint dissention among men the case is growne with vs as with little children among whom commonly brothers and sisters least agree for as for those that are called brethren and so should liue like brethren in the same corporation or societie what bones may we obserue cast daily in among them what a number of tares are sowne by the malitious man which rise suddenly to faction and hote oposition that sometime as the Prophet in his time obserued everie man is readie to eate the flesh of his owne arme Ephraim against Manasseh and Manasseh against Ehpraim and thus whereas the vnitie of great ones should be as the dewe falling from the mountaines to the watring and refreshing of the vallies their inferiours their factions are become like Samsons foxes tied by the tayles they cannot abide to looke one on an other but firebrands are betweene them which burne vp all Ioabs corne field or like the fire which Iotham speaketh of in his parable which came out from Abimelech and consumed the men of Sechem and the house of Millo and from the men of Sechem and the house of Millo and consumed Abimelech And for those that are brethren in the same profession of personall calling who euer see two men of the same trade loue and liue together in amitie as Ionathan and Dauid did who euer almost did heare them lend one an other a good word vnlesse it were bought out dearely by some present priuate commoditie nay heâe is disdaine enuie suspitions so generall and frequent that as the prouerb is one beggar enuieth that an other should goe by the doore here is supplanting vndermining plotting one against an other and reioycing one in the fall of an other a sinne which fewe trades men wash their hands of for euen religion it selfe can scarse tie the affections of two men of the same trade And for the last sort of brethren by the profession of
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 willeâh 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 âertues namely of equiâie 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
reason If God haue beene so bountifull a benefactor vnto vs when we were so vnworthy as the former verse describeth that his meere and alone mercie saued vs then must we in imitation of our heauenly father doe the like to our brethren But God hath done thus ver 4 5. so as from both we may well reason that a newe condition requireth a newe conuersation newe men must haue newe manners we beeing Christians may not carrie our selues so crookedly as in times past nor so roughly towards those who now do the same things which then we did considering our owne selues But before we come to the particular descriptions of these two estates one or two general obseruations are necessarily to be collected out of the scope of the verses Doctr. 1. The consideration of the common condition is a notable ground of meeknes and moderation towards those who yet are vncalled to the faith For 1. whereas pride maketh the heart to swell against the brother and is a roote whence these bitter fruits arise this consideration pulleth those peacock feathers and humbleth the heart so as when it can finde no other reason of forbearance here it neuer wanteth a most effectuall one What we are brethren of common parents of common condition our estate our temper was all alike I was borne into the world as naked in soule in bodie as he was And thus by this consideration the Apostle beateth downe the pride of man who seperated thee hast thou any thing aboue another which thou hast not receiued and then why boastest thou as if thou hadst not receiued it and elsewhere disputing of the breaking off of the naturall branches the Iewes and ingrafting the Gentiles he vseth almost through his discourse no other argument to keepe the Gentile from insulting and priding himselfe ouer the Iew but this same The Iewes now beleeue not nor haue obtained mercie no more in time past did you Gentiles beleeue nor had obtained mercie Againe the Iewes are broke off so may you Gentiles be for of your selues you stand no faster then they did be not therefore high minded but feare Secondly This consideration not only subdueth that violent affecti-of pride but worketh the heart to such affections as not only beseeme our selues but befit the offender and these are two 1. for time present pitie and compassion 2. hope for time to come The former of these two is a fitter affection for a ChristiaÌ then anger or wrath against the vnconuerted How forceable that argument is to mooue vs to the workes of mercie and loue towards the bodies of men in that they are our flesh appeareth Isa. 58.7 Thou shalt not hide thy selfe from thine owne flesh but bring the wanderer to thy house couer the naked deale thy bread to the hungrie and yet much more hence must we put on the bowells of mercie toward the soules of men by letting their miserie into our hearts that our verie bowells may yearne as if their condition were now as once it was our owne And if we must so farre pittie our neighbours beast yea our enemies that when we see it faile vnder the burthen we must helpe it vp ought we not much more helpe to beare his owne burden and so fulfill the law of Christ This affection would set men about other worke then talking of iesting at or disgracing men for their falls and slips which especially in a professor is meate and musick to the scorners who herein iustly prouoke the Lord to giue themselues vp to feareful sinnes and so be the iust reproaches and by-words of men No this compassion would cause them set hand to help them out of the snare to counsell to pray for nay set the heart on bleeding rather then reioysing in their sinne he were rather a monster then a man that could see a man take a fall to the breaking of his back or necke and could turne it into a iest or a man wound himselfe deadly and he make but a meriment of it no the least droppe of humanitie would helpe vp the former and thrust in some napkin to stanch the blood of the latter hath nature taught thee such duties to the bodie of man and hast thou no grace to take to heart the hurts of his soule The second affection wrought by this consideration of common condition is hope for time to come which is another speciall motiue to allay impatience towards offenders Was not my selfe as hopelesse once and in times past as desperately gone in sinnefull wayes but now recalled and brought to the fellowship of the grace of God so God may haue his time for this man whose works and thoughts are yet against him farre he went that neuer returned he that could change Sauls heart in the midst of his rage to make a Paul of him can turne his heart also he that could make of Onesimus a runagate and fugitiue seruant a faithful brother can bring this man bâcke the same way he is gone he that made his heart can mend it at his pleasure I must not giue him ouer as hopeles seeing he that had mercie on my selfe may also haue mercie on him We beare many weakenesses and toyes in children because our selues were so once and our hope is that time will outweare them euen so must strong men with babes in Christ and older Christians with such as are in their vnstaied heate The reason is as good our selues were such and they may come to be stronger and older in Christ then our selues are Vse 1. In seeing another mans sinne euer labour to see thine own let his weaknes be thy glasse to view thine own Thou seest another drink to excesse and drunkennes by the wet or the dry say with Pharaohs butler oh I call my sinne to remembrance this day Thou hearest another sweare curse rayle and blaspheme oh the time was that my selfe could do no other thou seest another fall some other way still bring thine eyes home and look to thine owne standing 2. Alwaies condemne thy neighbours vices as though they were thine own take vp the first stone against thine own selfe and sinne cast out thine owne beame first and thus considering thy selfe thou wilt proceed by the spirit of meeknes Here is both the right beginning and proceeding in reformation whereas the forgetfulnes of a mans owne estate in time past hindreth the wise respect of anothers for the present The theife on the crosse implieth in his reproofe of his fellow that if he had considered that himselfe was in the same condemnation he could not almost with his soule and life haue breathed out scoffes against Christ. 3. We see hence how the Lord would haue vs look vpon our sins and old estate namly to the humbling of our selues and the good of our brethren For the first euery new remembrance of any sinne should be a fresh bleeding wound in our soules a false heart it is and woe vnto it that
can with new delight thinke and speake of old sinnes for there the selfe same affection and vile lust which brought on that sinne is yet aliue and vnmortified For the latter euery such remembrance should mooue vs to commiseration to our brethren offending Alas why should not I be meeke to others if I had no reason else my owne estate ministreth a multitude I was in times past as bad as any the child of wrath aswell as any other If for the present there be a change by grace I am all that I am and for the time future my selfe may be tempted and am as subiect to fall as any other thus I was and then I would haue bin borne withall that thus I am not it is the Lord that hath seperated me and now I see what hand it is that keepeth me from beeing led and left in tempation Thus if we behold our sinne we may sucke some sweet out of poyson and out of our euill take occasion to grow better all our daies furthering our selues thereby to walke humbly before God and meekly towards our brethren otherwise to behold sin past neither of these prouoked prooueth but an idle beholding of it and becommeth an hurtfull âearer of the conscience in the end Doct. 2. Whosoeuer are called vnto the faith haue experience of a double estate in themselues one in time past and another for the present the one of nature the other of grace our Apostle affirmeth it of all beleeuers of which there are none but he had his once his time past in regard of which he may now be said to be changed into another man Rom. 7.5 6. The time was when the Romans were in the flesh when sinnefull motions had force in them vnto death and there was an aftertime when they were deliuered from the law and serued God not in the oldnesse of the letter but in the newnesse of spirit Ephes. 2.3 Among whome the Gentiles we beleeuers had our conuersation in time past Colos. 3.7 Wherein ye walked also once but now c. 1. Cor. 6.11 And such were some of you but yee are washed And good reason there is that he that is now beloued should see that once he was not beloued and that he who now is in the state of grace should see that he was once in the state of wrath aswell as others which will cause him to loue much and indeed the elect could not be elect nor iustified nor washed if they were alwaies the children of God and were it not for this once and time past wherein there was no difference betweene them and the reprobate but only in Gods counsell and possibilitie of calling I adde further that the conuerted may and must haue experience of this change for the conuersion of a sinner is a miracle aboue all naturall wonders and therefore except in some Ieremie Iohn Baptist and some few sanctified from the wombe is no such insensible thing as cannot be perceiued It is no such naturall change as is effected by insensible degrees as when he that was a child is now become a man but a supernaturall change by the spirit of grace such as when a man is borne into the world or when a blind man is restored to his sight or rather a dead man vnto life which are things of much note and manifest alteration and that of the whole man Againe faith it is which as an internall instrument purgeth the Augian stable and purifieth the âoule cage of the heart now this we may know and must examine whether we be in the faith or no know yee not that Christ is in you vnlesse ye be reprobates and 1. Cor. 3.16 Know yee not that yee are the Temple of God and that the spirit of God dwelleth in you and Rom. 6.11 Know yee that yee are dead to sinne but are aliue to God in Iesus Christ our Lord. Vse 1. Labour to find this change in thy selfe and examine whether thou canst put difference betweene time past and time present for otherwise I see not but thou must set thy selfe downe without comfort aâ one that hath no sound proofe of thy conuersion Quest. But how shall I come to any distinct knowledge of this change in my selfe Ans. Enquire and make search whether thou canst find the life of grace in thy soule for before this change thou wast dead in trespasses and sinnes Hath then the powerfull voice of Christ called thee out of thy graue hath he breathed the breath of life into the face of thy soule hast thou thy spirituall sences restored thee are thine eyes opened that thou canst say with the blind man One thing I know that whereas I was blind now I am sure I see hath he said Ephata to thine eares that now they are become the other sence of spirituall illumination and vnderstanding dost thou sauour the things of God Is the word sweet to thy tast dost thou feele the prickings of the Law and the lenitives of the Gospel surely if thou hast any true sence of God thou art not altogether destitute of the life of God Againe examine thy motion which is another inseperable companion of life euen in things that want sence namely whether thy cogitations motions speaches actions publike and priuate be changed and haue a new qualitie vpon them whether they are now holy spirituall heauenly fruitfull whereas before thy change thou wast in all these led by the command and instinct of the flesh Canst thou pray in faith and crie in assurance Abba Father this is also a signe of the presence of the spirit which is the earnest pennie of thy adoption whereas before this change thou fledst from the presence of God and tooke him for thine enemie Dost thou loue God for himselfe and thy neighbour for Gods sake this will be as the heate of a stone in summer which argueth the shining of the sunne whereas before this change thou hatedst God and loued thy neighbour either not at all or but in carnall respects Is thy heart estranged from the world the honours profits and pleasures of it this change maketh the woman at the well forget her waterpot whereas before thy heauen was here vpon earth thy treasure here and so thy heart also Doth the Church of God and the number of Gods people acknowledge this chang in thee for this is not to be contemned seeing that hardly can the child liue in the womb and not stirre or stirre but the mother shall perciue it take knowledge therefore what good men conceiue of thee and by these notes examine thy selfe vnpartially thou shalt come to know whether thou art begotten of immortall seed borne into the Church of God and called to the estate both of grace and glorie Obiect Some will here say alas I now feare that I know not what this change meaneth I haue good desires to doe well to loue God to auoid sinne to do good to good men and yet I find
sort of men as farre deceiued as the former are secure persons who beeing baptized into the name of Christ as yet neuer came vnto him but plod on in all dirtie and sinnefull waies with many pretenses vnderpropping themselues but neuer examining duly whether they be right or no. And because the waies of this error are infinite we shall not do amisse in discrying some few of them and tracing them we shall not find them so vnfrequented but that infinite numbers of secure men and women shall be found in euery of them who all of them are still deceiued and as they were borne so they liue in errour Of these I will mention fiue sorts all in seuerall pathes but neuer one in the right 1. Are superstitious persons who take vp a voluntarie religion which hath some shew of wisedome and humblenesse of minde worship God they thinke they doe but it is vncommanded deuout they are but resist the truth as those deuout women who resisted Paul What a number of Popish minded men wander after vanitie they looke at antiquitie at consent of numbers and multitudes of men who are readie inough to betake them to their owne inuentions Hence is it that you shall ouertake hundreths that are set forward on their Pilgrimages and see thousands who are set downe or kneeling before their Idols besides numbers that are wilfull prisoners cheined in their own bands and wicked vowes of pouertie single life abstinence and such like And what ground haue they for all this they haue learned the protestation of the Iewes We will doe whatsoeuer goeth out of our owne mouth we will offer to the Queene of heauen as we haue done euen we our Fathers our Princes and our people for then we had store of all things and euery thing was cheape Nay as though the truth were impropriate vnto them they are so zealous in their way that if Peter or Paul should stand against their traditions they would thinke they did God good seruice to kill them as Christ foreprophecied a pregnant marke of a Popish and Antichristian spirit to hate and cast out the brethren for the name of Christ and yet to say Let God be glorified yet sit they downe here most securely as in a good way whereas alas all is deceit this beeing the way which is good in a mans owne eyes but the issues of it are death and the end of it is foreprophecied in the place of Ieremie alledged that the Lord will watch ouer such persons for euill and not for good and consume them with sword and famine and sundrie destructions 2. Sort are generall or Catholike Protestants of all any or no religion these content themselues with the Iewes to say the Temple the Temple the Couenant Abrahams seed c. so these finde a religion established and they loue it because it is crowned and bringeth in abundance of prosperitie with it they hate Poperie also because the lawes hate it but neuer knew nor care to know what the power and life of godlinesse euer meant to whom the Lord may say as to them Say not the Temple the Temple trust not in lying words we haue the Word Sacraments Prayer Peace c. but get the power of godlinesse if you would not beguile your owne soules Amend your waies and workes execute iudgement oppresse not the stranger fatherlesse and widowe follow not after other Gods 3. Sort are a rable of idle Protestants whose carnall hearts turne the grace of God into wantonnesse Charge his conscience with his sinnes strike him downe for his vnlawfull courses or neglect of good duties he can saue his head with the doctrine of free iustification without works or tell you that the best man sinneth seauen times a day or that we are concluded vnder sinne that God might haue mercie on all or that where sinne aboundeth grace aboundeth much more and that we are not saued by the workes of the law but O vaine man saith Iames dost thou imagine a sauing faith without repentance and works of pietie and loue dost thou professe an holy religion and by the loosenes of thy life makest that holy way of God euill spoken of did not the latter end of the former Chapter teach vs that Christ died not only to set vs free from the curse of sinne but from the courses of iniquitie that we should become zealous of goodworkes Christ saueth no other and therefore deceiue not thy selfe The fourth sort may well carrie the title of craftie Christians as also of free-will Protestants who for the present walke in a secure path and will not yet be acquainted with repentance for their sinne they thinke it fit to be knowne and practised and so they meane hereafter but in the meane time because their sinne is not vnpardonable and God calleth at all houres and they may as well afterward repenting find forgiuenesse therefore are they deafe against all our doctrine of repentance all the meanes we vse auaile not for their good but by Gods iust iudgement to their hardning blinding and further damnation and this is as fearefull as flie and as generall a deceit as any of the former What meane those many exhortations seeke the Lord while he may be found and to day if yee will heare his voice harden not your hearts and this is the acceptable time the which gratious inuitations while men haue put off how hath the seueritie of the almightie cut them off suddenly by strange deaths and this most deseruedly in that they had so long abused the time of his patience Rev. 3.21 The Lord gaue Iezabel a time to repent but she repented not and what was the issue of it Behold I will cast her into a bed of sorrow and great affliction So the Lord would haue purged the impenitent Iew but he would not be purged therefore saith the Lord Thou shalt not be purged till I haue caused my wrath to come vpon thee The fifth sort of secure persons may be called sensible Protestants who by outward things iudge themselues highly in Gods bookes and many both rich and poore tread in this path Rich men need not seeke for further ground of Gods fauour then that their hand hath found out riches and they are increased in their possessions and prospered in their labours And how can it be other seeing vengeance must pursue the wicked and if they were so they could not be prospered so long and diuersly as they are Thus Dauid obserued of wicked rich men their houses were peaceable without feare and because they are not in affliction like other men pride compasseth them as a chaine they seeke not after God nor sound and setled peace in him but little knew they the end of that fat pasture he learned at the sanctuarie that they were lifted vp aboue other as fellons on the ladder to come downe with a greater mischeife and breaknecke But more merueilous it is that corrections and afflictions should
become a pillow for securitie in many which are Gods spurres in the ââanke of the godly to pricke them vp and rouse them from their drowsinesse and yet many determine hence and conclude without further ground the Lords loue towards them because of long and durable afflictions of which they could neuer come to make good vse nor take any profit by them whom God loueth say they he chasteneth and we are iudged of the Lord that we should not be condemned of the world and when they are exceedingly crossed in the world and indeed cursed in their counsell and attempts they thanke God they haue their punishment here in this life so secure themselues from all future paines But this is but a guile and stratageme of Satan to cast his poyson into the Lords cup and bane and destroie men with that which might be a speciall meane of their good euen a speciall prouocation to make them seeke reconciliation with God in Iesus Christ which many men who will not much murmur at affliction but generally can confesse it a fruit of their sinne little thinke of the affliction it selfe is a token of loue inough alreadie though no amendment accompanie it nor any sorrow for sinne feare of offending or diligence in good duties follow it Thus by all these meanes securitie eateth vp the soules of infinite professed Christians who are all miserably deluded and not yet gotten out of their naturall corrupted estate but for the present are the children of wrath The fourth and last sort of men who are deceiued and wander out of the good way are some that seeme to themselues and others to be very good Christians at least none of the worst and yet many of them little better then some of the former And these are of two sorts some are deceiued in regard of their sinnes others in regard of their graces or vertues Of the former sort There be some who because they are not carried to such sinnes as they see others they conclude presently that they are in the right way to heauen whereas there may be a worke of the word and spirit forcible against many sinnes where there is no sauing grace in the soule Hence is it that many 1. before sinne are vexed at it and affraid of it and are loth to be too bold with it but hating the punishment more then the sinne they goe through stitch at length as Herod against Iohn and Pilate against Christ. Others can auoide sinne as swearing drinking vncleannesse c. but haue a false finger that hath laid hold vpon some one or moe which shall bee dearer then to forgoe for naught so as all sinnes shall not be left nay they will in some cases be very commendable euen aboue good Christians in repressing corruptions and yet not bee clensed from their filthinesse Thus Haman could a long time refraine himselfe from Mordecay 2. After sinne many moe can deceiue themselues with a counterfeit repentance whereby they can feele it crie out vpon it and confesse it vvith griefe dââsembling Saul cursed Cain treacherous Iudas and hard hearted Pharaoh ãâã doe thus much and yet this is all the repentance of many vvho think that hereby they haue receiued a sound cure Hence haue vve many that after their sinne vvith a Lord haue mercie or saying ouer of a prayer vvith a forced sigh dravve a skinne ouer their consciences and for the time there is peace And others vvho haue spent their vvhole liues in oppression and grinding the faces of the poore euery pennie of vvhose vvealth is vvorse gotten then other if about the time of their death they giue a little trifle to the poore or be liberall for a sermon or set apart some small thing to some good vses they rest herein as a sufficient acquittance from all their vnrighteousnesse vvhereas they neuer thinke of ââtisfaction and restoring againe that they haue robbed according to the âavv of repentance Let such punish themselues pray fast giue almes and yet the Lord vvill neuer a vvhit regard for here are no bands of vvicnednes loosed Others by some short humiliation in a seruile kinde of flatterie of God proceeding of slauish feare and selfe-loue vvill come and confesse their sinne and promise they vvill no more so transgresse but yet they dissemble with their double hearts for how many haue we knowne whose extorted righteousnesse hath been as the morning dew In their sicknes and distresse they haue humbled themselues but with the Iewes for corne and wine they haue howled and cried vpon their beds but they returned not to the most high they affected deliuerance not repentance nor further fawned vpon God then to get out of his hands By these wordly sorrowes infinite men deceiue themselues and rest in them as sufficient repentance The latter sort are they that deceiue themselues in turning their eyes from their sins to some vertues or graces which they find in their soules Hence haue we men that can be diligent in hearing the word and that gladly with Herod and thinke that enough to dispence with their holding of their Herodias some sweet sinne or other Others can reioyce and be affected as we haue knowne soft hearted Protestants that could melt at sermons into teares with great affection and yet haue made little conscience of their wayes but not mortifying the deeds of the flesh haue yeelded to their lusts the raines in all libertie Others can receiue the word talke of it yeeld a seemely obedience vnto it any man would say they were surely good Christians yet as bad ground they giue it not depth enough they giue it the vnderstanding and some affection but the will and the whole ioy is not carried vnto it If they talke of it it is but as such as onely haue tasted it with their tongues as cookes do their seruices but they haue not filled their bellie with it as they for whom it is prepared Their sightly obedience is like Herods who did many things because Iohn was a good man In a word they can be reuerent liberall to Ministers kind to professors forward in good motions can lend their hands or purses to helpe the godly out of trouble yet in all these commendable duties are like a deceitfull bow which being cast crooked let the eye aime neuer so right at the marke it casteth it quite besides all the way euen so all these proceeding froÌ deepe hypocrisie done not purely but sinister respects furthering them deceiue the soule keepe it farre from the happinesse of it I graunt that in a good heart naturall hypocrisie will be mingling it selfe in the bringing forth of such fruites but yet it swayes not the heart it is resisted and mastered so as the maine sway of a good heart is sincere choosing good things and doing them purely for God and themselues but thus it is not in the former Vse 1. All this so large a doctrine sheweth what a number of men and women
shoot forth buds and blossomes at all seasons both in 1. the affections 2. speeches 3. the actions of men First in affection when as men greiue at the good and greatnesse of an other and cannot looke vpon the prosperitie of a man whom they wish not so well vnto but with an euill eie and the more they looke vpon it the sorer still groweth their eie accounting themselues after a sort wronged by him if they cannot attaine to his estate If the virgins shall sing to Dauid his ten thousand and to Saul but his thousand Saul will be so incensed as he will carrie an euill eie to Dauid euer after Againe others in their hearts wish and desire the fall the harme and losse of some whom in some sinister respect they cannot brooke If the name of such a one be blotted or his estate weakened this fall of such a one is matter inough of their reioycing he is perhaps of the same trade or hath iniured him or standeth in his light one way or other but âowsoeuer it is here is a brand of a bad and vngodly heart to reioyce in euill Be not glad saith Salomon when thine enemie falleth nor let thine heart reioyce when he stumbleth which is a needefull lesson in these times wherein charitie is growne so cold Secondly in mens speaches how doth Satan tippe many mens tongues and set them on fire with all manner of malicious and murdering speaches what is more common speach then detraction and impayring from the iust praise of men no companie freeth it selfe but a man may obserue some mens names nibled at and gnabled vpon that euery mans mouth is become a verie moath vnto the good name of his neighbour And others a little prouoked speake nothing but swords as though they would with euerie word kill their brother and hence are such distempers as men in companies breake into if their patience be neuer so little assayled it is ground enough of disgorging without all respect of person or place truth or falshood whatsoeuer malice it selfe can mischieuously deuise here is a picture of a pure naturall man or if a Christian of one that hath too farre forgot himselfe 3. In the actions of life what a cloud of friuolous suites and yet firie inough witnesse the malice and enuie of mens hearts if a mans beast look but ouer an other mans hedge and so make but offer of a trespasse or any other such triuiall colour is sufficient to fire the gunpowder within and to carrie the controuersie with such violence as one must yeeld or both be blowne vp But the most fearefull and wretched worke of this inbred corruption is most apparant in the pursuit of good men because they are good for who be he neuer so good can stand before enuie which feedeth euen vpon vertue and goodnesse it selfe this was the deuills sinne tormenting himselfe because our first parents retained with their innocencie their place in paradise when himselfe by his sinne was throwne downe from his habitation A vile fruit of this sinne appeared not long after in Caine who cast downe his countenance vpon his brother and slewe him because his workes were good and acceptable and his owne euill then begun the persecution of the Church and hath continued till this day How this envie and malice of vnconuerted hearts wrought against Christ himselfe the historie maketh plaine The Pharisies were euer carping at his gracious words and glorious workes and at the last deliuered him for enuie to be crucified And how it is not idle at this day against his members experience prooueth Is it not the common sinne of this day to style all the profession of religion vnder the title of hypocrisie or precisenes or brand it with the affectation of a Saintish puritie How furiously doe men breath out all manner of indignities and contumelies against such as more carefully looke toward the wayes of God But alas what hath the righteous done for what good work do men lay such load on them why was Ioseph hated of all his brethren and sold and bought among them what had he done surely his carriage was so wise so dutifull and respectiue that his father could not but loue him aboue the rest and his life was a reall reprehension of all the rest so is it the verie light which is hated because it checketh the darkenes of the world which loueth her owne But how do these men iniurie them selues most of all what manner of men may we repute them who the better any man is the lesse they can abide him A good man the more of Gods image he espieth in an other the more as he is bound doth he loue and honour him Againe whereas euerie man should imitate the best examples and so walke more cheerefully to heauen together the malice of these towards them will not suffer them either to do good vnto them or take any good from them Which worke of malice is so bold as wee may reade it in mens foreheads and heare it from their mouths that they will take no good neither by the doctrine nor by the life of that minister whose light reprooueth their darkenesse But Ahab while he acknowledgeth Micha a Prophet of God will hate him notwithstanding and therefore will receiue no direction from him euen so we want not such as hearing the preacher rebuke and apply the word against their particular sinnes no sooner commeth the finger to the bile or the quicke touched but the carnall heart beginneth to boyle and saith this man meaneth me he hath some spite at me he hath heard something of me he spendeth some of his anger against me I will heare him no more whereas indeed it is the light of the word alone which ransaketh their consciences and it is no other but the natural malice of the heart against the truth and bringers of it which hindereth the entrance of the word for the time present and to come By this meanes thorough Gods iust iudgement a number lay the blocke in their owne way whereupon they break the necke of their soules and it is to be doubted that many of our meeke hearers would entertain vs our word as curteously as Herod did Iohn so long as we meddle not with their Herodias their damsell sinne but if Iohn shall meddle with that there is no way but one he must kisse the prison and buy his boldnes dearer then so Secondly this must teach vs that professe our selues to be the Lords to abhorre all the sinnes of this suite and to banish such filthy fruits of the flesh which God giueth them vp vnto who are of a reprobate mind and haue nothing to do with such wicked inmates which are euer plotting to set the whole tenement on fire and which bring rottennes into the owne bones bowels as well said a godly man of Cain he had halfe killed and consumed himselfe with malice before he killed his brother And not to
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 reflâwe 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
the partie is recouered and safe we speake truth although he be not attained to the second degree which is a perfect recouerie of all parts to former soundnesse which shall certainely follow the former because it is not another recouerie but a further degree of soundnesse the principles of which he hath alreadie attained and is in possession of euen so is our case God looking vpon vs in his Christ accepteth vs as perfectly saued our selues are freed from the imputation and damnation of sinne and so perfectly iustified our reliques of sinne by the spirit of God are daily mortified and so our selues in good measure sanctified it must needes be granted that our saluation is in our hands and that sinne death hell and the graue cannot hinder vs from the highest degree of it nay rather we must certainely expect death the graue and the iudgement day to set vs in full fruition of our perfect glorie Vse 1. Whosoeuer would be saued hereafter must be saued here a Saint hereafter a Saint here the gate of heauen is here below and the suburbs of that great citie into which the iust doe enter Christ is the doore by him we must enter into the paradise of God Laie hold on him with his merits by the beleefe of thy soule thou hast gotten saluation alreadie and in not beleeuing in him thou art condemned alreadie Fearefull is the estate of men that neuer acquaint themselues with saluation before the end of their daies and then they will be other men and dreame of another condition But Saints in heauen must be the same men they are vpon earth and change not their condition but onely in obtaining a further degree of grace glorie holinesse life and happinesse which they had beginnings of euen in this life they purchased heauen while they were vpon earth treasured in heauen while they wandred in the earth conuersed in heauen while they liued vpon the face of the earth Alas how few are acquainted with such a life as this which is the beginning of all happinesse and saluation We call men to forsake the world in affection as the Saints in heauen haue actually done to flie the corruptions that are in the world through lust as they haue put off all corruptions and sinnefull lusts to haue no fellowship with the vngodly ones of the world no more then they whose sole conuerse is with God and his Saints But how knocke we as they say at deafe mens doores the most haue no portion no treasure but below and therefore their hearts must be below where their treasure is As for the auoiding of sinne whereby as the elect of God they might shine in vnblameable and vndefiled conuersation and so reprooue the darknesse of this euill world they say they cannot be Saints here where all men are sinners and because they cannot be so their lusts are let loose and are at all manner of libertie As for the societie of the vngodly they must goe out of the world if they would auoid it it is inough if in heauen after the finall separation they haue nothing to doe with them but while they are in earth mixed with them they settle themselues to runne with them into all riot and excesse of wickednesse Is this now a beginning of the kingdome of heauen or is it not rather a course that tendeth to nothing else but destruction And as we call men from earth earthly courses and companie so also we call them vnto the beginnings of fellowship with God with the Saints of God to a perpetuall Sabboath or rest from sinne and a constant and cheerefull performing before him all the parts of his worship and seruice both publike and priuate because in the perfection of these consisteth the heauenly life of the Saints But how vnwelcome is our counsell it seemeth to seeke their torment before their time How many be there that cannot abide the least shew of heauenly life in themselues how many scorne it in others and how many who thinke it more necessarie then vtterly to neglect it yet are content to cast the care of it into their last accounts as if they were loth to be saued before they be dead or as if they would leape into the perfect libertie of the sonnes of God at one iumpe But let it be well remembred that he that is not saued before death shall neuer be saued after death and that he that findeth not heauen vpon earth looseth it for euer The Apostle maketh two degrees of the vision of God the former is as in a mirror or glasse and that is here vpon earth in the word Sacraments and meanes of his worshippe the latter is face to face in heauen when the kingdome in regard of these meanes shall be giuen vp to the Father and concludeth that we must knowe in part before we can come to knowe as we are knowne Vse 2. Whosoeuer would haue assurance of saluation let him haue recourse to his sanctification and change of heart and life doest thou finde that the word hath beene powerfull to subdue thy rebellion and frame thy soule to a sanctified condition and thy outward man to an holy conuersation in part here is an assurance and seale of saluation vpon which thou maist ground good hopes for this small measure of sanctification is an earnest pennie confirming all the bargaine and couenant of God with thee and it shall get daily strength and encrease vntill it bring thee to meete God in that celestiall Sion where shall be no faintnesse but where all the remainders of sinne and rellickes of corruption and mortalitie shall be put off In this regard is the worke of our sanctification called the first fruits of the spirit because as the offring of the first fruits was the sanctification of the whole field so these first fruits of our sanctification giue assured hope of the full glorification of the whole man both in soule and bodie This blessed change is called also the first resurrection which whosoeuer haue part in haue alreadie escaped the second death It contracteth the Christian soule as a pure spouse vnto Iesus Christ so as it may with boldnesse and much reioycing expect the mariage of the lambe Where come to be controlled those blind hopes of presumptuous men they are perswaded of their saluation and as sure as any man can be by hope of life eternall yea but where is your assurance oh no I am not sure nor I thinke can any man be but I haue a good hope but whence is this hope of yours because I loue God aboue all I will doe no man any wrong I will pay euerie man his owne I serue God and goe to Church am good to the poore that a man would verily thinke he had a Papist in hand who will be saued by his good deedes rather then one that euer heard of the doctrine of free iustification by faith in the sonne of God But the doctrine we haue
appeareth in that some are iustified before baptisme as Abraham was before he receiued the seale of circumcision Cornelius Act. 10.47 the Eunuch Act. 8.37 38. some after baptisme as numbers who are daily conuerted some out of Poperie some out of profanenes Yea whereas onely two sorts of persons were baptized either infants or men of yeares in the latter was faith euer required before their baptisme so Phillip to the Eunuch If thou beleeuest with all thy heart thou maist And for infants if they be of beleeâing parents they are holy in the roote and to them belong the kingdome of heauen euen before they are presented to this water 5. This opinion of tying grace to the Sacrament ouerthroweth 1. the highest and most proper cause of our saluation which is Gods free election to which onely grace is tyed 2. the only meritorious cause of our regeneration which is the blood of Christ properly purging vs from all sinne 3. the most powerfull next and applying efficient which is the holy Ghost to whome our renewing is here ascribed and not to the Sacrament of Baptisme in this our first sense Secondly how is baptisme then the lauer of regeneration Answ. In diuerse regards 1. As it is an institution of God signifying the good pleasure of God for the pardoning of sinne and accepting to grace in Christ for as the word signifieth this so doth also the Sacrament which is a visible word And thus is it truely said of the word and Sacraments too that they saue and sanctifie because they signifie the good pleasure of God in sauing and sanctifying vs euen as we say a man is saued by the kings pardon not that the pardon properly doth it for that is the meere mercifull disposition of the King but because the pardon written and sealed perhaps by an other signed by the king is the ordinarie instrument to manifest the mercifull minde of the king in pardoning such a malefactor 2. As it is a seale or pledge of our sanctification and saluation as certenly assuring these to the soule of the beleeuer as he is or can be assured of the other that as a man hauing a bond of a thousand pound sealed him may truely say of it here is my thousand pound that is a securitie as surely confirming it vnto me as if I had it in my hands or as I haue this euen so may the beleeuing partie baptized say of his baptisme here is my regeneration here is my saluation 3. As it is a meanes to excite and prouoke the faith of the receiuer to lay hold vpon the grace of the Sacrament and apply it to these purposes in which regard it may be as truely said to renewe as faith is said to iustifie and that is onely as it is a meanes or hand to lay hold on Christ our righteousnesse so Baptisme is a meanes helping forward our renewing by the true vnderstanding and conscionable and serious meditation of it 4. In that in the right vse of it it giueth and exhibiteth Christ and all his merits to the fit receiuer for then Gods grace putteth forth it selfe and after a sort convaieth it selfe in and by this instrument into the heart of the worthie receiuer And thus principally it is the lauer of regeneration because in it and by it as a meane and organe the holy Ghost freely worketh his grace in such as in whome he delighteth and thus are we fitly lead to the second point propounded concerning these persons The second point namely the consideration of the persons to whome baptisme is the washing of the newe birth will more cleare this difficult point for we must not conceiue it thus in euery partie baptized but in such as haue the gift of faith to receiue the grace offred Ioh. 1.12 so many as receiued him he gaue them power c. Eph. 5.27 clensed with water through the word namely beleeued for whence else can water haue power to wash the soule It is not then the washing of the bodie with water but the receiuing and applying of the promise by faith which bringeth grace into the soule without which faith both word and Sacraments are vnprofitable This Christ we knowe required in baptisme he that beleeueth and is baptized shall be saued The Apostle in the supper requireth a worthie receiuing and who can denie but if grace be conferred in the Sacrament it must be receiued also and if it must be receiued I would knowe how any thing which is spirituall can be receiued but by this hand of the soule Whence it is necessarily concluded that vngodly and vnbeleeuing ones receiue nothing in baptisme but the element and that as a naked signe example whereof we haue in Iudas who are the Passeouer but remained a deuill In Simon the sorcerer who was baptized but remained chained in the bonds of iniquitie and in the gall of bitternes In Ananias and Saphira who no doubt were among other Christians baptized but not washed from their hypocrisie In all which neither was grace conferred nor wickednes weakened And what meruell if vnto vngodly ones the Sacrament he as an emptie boxe without oyntment or as a dead letter without spirit for nothing is promised them in the word seeing all the promises goe with condition of faith and repentance which they want and can we meruaile if the seale doe him no good that hath no name no right in the couenant Quest. But howsoeuer in men of yeares faith is required vnto baptisme yet we are most to respect it as administred vnto children in whom we cannot expect faith and therefore vnto them either faith is not requisite or by the former answer their baptisme is vnprofitable Answ. This well is deepe and we want wherewith to drawe certentie of resolution but will assay in some propositions to deliuer summarily that which may be extracted out of the Scriptures and expositors as most probable for the vnfolding of this difficultie To which purpose let vs first distinguish of infants of whom some are elected and some belong not vnto the election of grace These latter receiue onely the element and are not inwardly washed the former receiue in the right vse of the Sacrament the inward grace not that hereby we tie the maiestie of God to any time or meanes whose spirit bloweth when and where he listeth on some before baptisme who are sanctified from the wombe on some after but because the Lord delighteth to present himselfe gracious in his own ordinance we may conceiue that in the right vse of this Sacrament he ordinarily accompanieth it with his grace here according to his promise we may expect it and here we may and ought send out the prayer of faith for it Obiect But they want faith Answ. 1. They want indeede actuall faith which presupposeth hearing vnderstanding c. neither could it be that if they had at that time such an habituall faith that they should so vtterly loose it as neuer after
regard meete to be done by the whole 2. Euery one ought to tarrie to helpe the congregation in prayer for the infant and to ioyne in the praise of God for the ingrafting in of another member into the bodie of Christ. 3. Euery one ought to helpe himselfe both in calling to minde his owne baptisme his promise and ingrafting into Christ as also to examine what fruit he reapeth of the death and resurrection of Christ into which he is set and so to be either humbled or thankfull as he findeth his estate 4. Lastly how much so euer vsed yet is it a most vnreuerent part towards this ordinance what an vngodly contempt were it to runne out from hearing the word and why is it not also in running from the Sacrament which is the seale of that couenant as if men were loath to be present where the blessed Trinitie presenteth it selfe to such a gratious purpose as this is namely to seale such benefits to one of that congregation And more it is a disordered thing for the good of the Church requireth that the Congregation should come in together and goe out together wherein the Lord is so strait that the King might not depart till all was ended Ezek. 46.10 He shall goe in when they goe in and when they goe forth they shall goe forth together Let euery man make more conscience of this dutie hereafter and seeing Christ himselfe disdaineth not to come to Iohns baptisme let vs take heede of running from Christs And the renewing of the holy Ghost Now we come to speake of the inward means of our saluation wherby the Lord setteth vs into this new condition here called the renewing of the holy Ghost wherein to vnderstand it better we will consider two points 1. what this renewing is 2. why it is called the renewing of the holy Ghost and so come to the instructions For the former It is a grace of God whereby the corruption of nature in beleeuers is by the power of the holy Ghost daily renewed vnto the image of God I say 1. it is a grace of God 1. Pet. 1.3 Who according to his abundant mercie hath begotten vs to a liuely hope 2. by which the corruption of nature which is the proper obiect of it called in Scripture the flesh the old man not the substance of bodie or soule which were not decaied or perished but the corrupt qualities which by the fall tooke place in them 3. is renewed this is a word of relation and opposed to that olde corruption drawne from the old Adam for so is the new birth by the spirit opposed to that old natiuitie which is of the flesh Ioh. 3. Againe the word importeth a compleat worke vpon the whole subiect for as in the birth of a child not one or moe parts and members but the whole child is borne so in the new birth the whole man must be borne againe the whole man must be a new creature in which is not the framing of something out of something but of something out of nothing For if the Popish doctrine were true that there were some power in nature whereby the holy Ghost a little freeing it it could of it selfe will and performe that which is truly good then were man but in part new and so could not be called a new man a new creature or be said to be borne againe neither raised vp from the death of trespasses sinnes but reuiued and recouered as out of a swoone or some desperate disease nor renewed but a little repaired and mended But because the corruption of nature is gone ouer the whole man as we haue a little before heard so this renewing must be in the whole man and in the same order 1. It must begin in the spirit of the minde Rom. 12.2 the first worke in this new creation also must be to make the light to banish the darknes and blindnes of minde vnder which are comprehended the vnderstanding will and affections 2. It must proceede to the outward man and conuersation that euen the members of the bodie may become the members of Christ and obedient vnto the law of the mind renewed and so the whole may become a liuely reasonable and acceptable sacrifice vnto God In these two standeth the renewing of the whole man required 1. Thess. 5. The God of peace sanctifie you throughout and I pray God your whole soule bodie and spirit be kept blameablesse where is mention of the spirit as the very soule and life of a renewed person and is no other then the grace of sanctification opposed to the corruption of nature which is seated both in soule and bodie 4. I adde In beleeuers because regeneration is the vndeuided and inseparable companion of faith which is called the faith of the elect as we haue heard 2. Thess. 2.13 Chosen you to saluation through the sanctification of the spirit and the faith of truth whence it followeth that as faith is not of all no more is regeneration neither is this grace further tied to the Sacrament then where it meeteth with a faithfull receiuer 5. I say daily for although the beleeuer be renewed in euery part yet all is but in part it is so compleat in the subiect as that it is yet a continued worke and not consummate vntill we all meete in the vnitie of the Sonne of God when that perfect is come for so long as we are here below this righteousnes of God is revealed from faith to faith and we are changed from glorie to glorie and we walke from strength to strength In all things growing vp in him which is the head he that is iust must be iust still and he that is holy must be daily more holy and thus encrease vntill the perfect day 6. I adde vnto the image of God Eph. 4.24 Put on the new man which after God that is after Gods image is created in righteousnes and holines see also 2. Cor. 3.18 We are changed into the same image of God for as Adam was created in the image of God so must euery beleeuer be renewed vnto that blessed condition In a word looke what the image of God was which was giuen vs by our creation vnto the same must we be wrought now by the grace of the second couenant but that stood not in the substance of the soule and naturall faculties of it so much such as vnderstanding free will memorie c. but 1. in the knowledge and illumination of it Colos. 4.10 Put on the new man which is renewed in knowledge 2. in the righteousnes and integritie of the whole man Eph. 4.24 Put on the new man which after God is created in righteousnes and true holines The second point in the meaning is why this is called the renewing of the holy Ghost Answ. Not that it is not wrought as well by the other persons beeing a worke without themselues for the Father reneweth as beeing the foundation and
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 institutioÌ 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
we see the glorie of Christ with open face all vailes are rent and the earth is filled with the knowledge of God euen as the waters couer the sea And to this our Apostle hath reference doubtlesse casting his eye vpon that plentifull grace of regeneration which euen in baptisme was and is conferred vnto beleeuers The fourth thing in the meaning is the person procuring this abundant grace for vs and that is Iesus Christ our Sauiour for what good thing soeuer can be deriued from God vnto vs it must be by a Mediator and such a one as must be humbled for sinne and raised from sinne the former in his death and passion for sinne the latter in resurrection and ascension from sinne and in both these regards the Lord Christ obtaineth for his Church these graces 1. as a redeemeâ by the merit of his passion 2. as an intercessor by the efficacie of his requests which now after his ascension he mâketh for the Saints therefore is it said that the Father sendeth the Spirit in the name of his Sonne Ioh. 14.26 whom the Father will send in my name that is the Father sendeth the Spirit through the Sonne both as a Mediator and as an Intercessor both which workes so soone as he had accomplished it was no meruaile if the Spirit through such merit of passion and efficacie of intercession was so plentifully powred out vpon his bodie the Church as wee reade accomplished Act. 2.2 Doctr. 1. The graces of the spirit are plentifully powred out vpon vs as out of a full and rich mercie For 1. we haue the accomplishment of many prophesies and promises as Isai. 11.9 Dan. 12.4 many prophesies were then sealed and the booke shut vntil the tearme of time but then many should run to and fro and knowledge should be encreased 2. We haue the truth of many types and resemblances as of the waters running from vnder the threshold of the sanctuarie still rising to encrease and of the proceedings of the new Testament typified in the cloud which at the first appearance was no bigger then a mans hand but after rise to that greatnesse as to couer the whole heauens 3. If we compare our Church with that of the Iewes we shall obserue that the Lord did but droppe and sprinkle these graces here and there vpon a few persons where he pleased but now hath powred out his Spirit and opened a fountaine of grace to the house of Iudah and Ierusalem euen for all true beleeuers And here that speach of Iohn 7.39 is verified the spirit was not giuen yet because the Sonne was not yet glorified that is in comparison he was not giuen before but so sparingly as in respect of this powring out he might seeme not to be giuen at all so also is that place of Peter to be vnderstood of which saluation the Prophets haue inquired searching and prophesying of that grace that should come vnto you not that themselues had no consolation of that grace which by the eie of prophesie they foresawe to light in abundance vpon the Church of the newe Testament but because in comparison it came to vs and was not accomplished vnto them To this purpose Christ himselfe pronounceth blessednesse vpon his hearers whose eares and eyes heard and saw things which many Kings and Prophets desired to heare and see but could not And Paul saith that our ministerie farre passeth theirs in glorie who were but vnder rudiments and in principles and elements if compared with vs. Obiect But the best of vs are but children in knowledge faith obedience to Abraham and the rest of the Prophets and sundrie beleeuers among them Answ. If we compare person with person it is true in many of them but compare Church with Church they were but children vnto vs. Obiect But a number of men haue no grace at all and others a verie small measure and the best not so much but they finde themselues still to stand in neede of more Answ. This preiudiceth not the generall truth for 1. God powreth out his grace abundantly though most men let it fall to the ground to their deeper damnation 2. The Church of the new Testament hath abundance to which while men will not ioyne themselues in soundnes and sinceritie but hang themselues to it by outward profession alone as a sient tyed to a tâeee by a threed rather then grafted into it what meruell if they be emptie of grace 3. He that receiueth the least droppe of true grace hath abundance not perhaps in regard of his meanes but the smallest measure is in it selfe abundance for the least droppe of these waters shall be as a well springing vp to life eternall which if it kindly sinke into the soule out of such a mans bellie shall flowe riuers of the water of life which things saith Iohn spake Christ of the spirit which they that beleeued in him should receiue so that although some haue more some haue lesse yet he that hath any he that hath the least true grace hath abundance Vse 1. If such plentie of grace be powred out vpon vs our care must be to be found answerable thereunto that according to our proportion our encrease may be for we may not thinke the returne of one talent sufficient if we haue receiued fiue or ten seeing where much is giuen much will be required Hath the Lord so richly shed out his spirit that whereas the most excellent Patriarchs saw Christ only a farre off the most simple of our age may see him in the word and Sacraments euen crucified before his eyes and will it not be expected that in all things we should be made rich in him And thus haue we ministred vnto vs a ground of examination whether we finde the fruits and worke of these waters vpon vs. When Ioel prophecied of the powring out of this spirit marke what wonderfull effects he foretold should follow That sons and daughters seruants and maids old and young should prophesie should see visions should dreame dreames and accordingly at the first accomplishment of this prediction what vnderstanding what illumination what tongues what miracles what conuersion to God followed sometimes many hundreds sometimes many thousands wonne at one sermon and how violently was the kingdome taken We now haue the powring out of the same spirit and more plentifully then they or any age or countrie euer since but where be these fruits and effects where or to whome in comparison is the arme of God made bare or shineth that excellent reuelation of the mysteries of saluation where is that faith and acknowledgement of Iesus Christ which passeth all prophesie tongues and miracles yea are but dongue to that excellent knowledge of Christ which passeth all knowledge We behold indeed the glorie of the Lord with open face but how fewe are transformed into the same image Looke any way vpon the liues of most men and we cannot but demurre of the truth of the doctrine
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 deaâh 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
enioy fulnes of pleasures at Gods right hand alluding to that Paradise planted by Gods own hand to make it a delight for the innocent estate of man And Abrahams bosome wherein the Saints receiue refreshing which is a borrowed speach taken from fathers whom as they carrying and cherishing their little ones in their bosome euen so the elect freed from the miseries of the world are cherished as in the bosome of the father of all the faithfull And the ioy of the Lord into which the faithfull seruant shall enter And for the glorie of this estate Paul can scarce tell how to expresse it but calleth it the riches of the glorie of the inheritance it is called a kingdome of the Father prepared for his children and neuer was there such a kingdom wherein all the subiects are kings and heyres of the whole and all of them partakers of the same incorruptible crowne of glorie as here they be 1. Pet. 5.4 Secondly the present tenure of this inheritance is by hope for our inheritance is not so much set before our bodily eyes as the eyes of our faith which is not of things present but of things to come And yet although it be an estate to come the Lord would not leaue vs without such graces as beeing conuersant about it might serue vs in this life to retaine our hold and comfort therein such as are faith hope and patience Now hope signifieth two things 1. the thing hoped for Rom. 8.24 hope which is seene is not hope Eph. 1.18 What is the hope of the calling 2. For the gift whereby we hope and expect good things promised and this must of necessitie here be meant because life eternall of which we haue spoken is the thing hoped for This grace hath the Lord for our incouragement and comfort in and for the state of this life onely put into the hearts of his elect that they might hereby haue a certaine hold and expectation of all that good which God of his mercie through the merit of his Christ hath promised the which shall cease when they come once to see that which they now hope for seeing hereafter can be no hope not in heauen for the godly shall enioye all blessednesse their hearts can wish not in hell for the damned can neuer hope for any good Doctr. The blessed condition which the elect are raysed vnto beeing once absolued from sinne is to haue the priuiledges of Gods children and to become heyres of eternall glorie This honour haue all his Saints whoÌ he rayseth from the dust and dunghill to set them among Princes and the reason is because he hath giuen them his Sonne in with merits for their righteousnesse he hath giuen them the gift of faith which is the very portall of heauen and the grace of hope which is as a staffe to vphold them vnto the end of their pilgrimage The doctrine beeing the verie words of the Apostle here and in so many places we will rather labour in the excellent vse then in the further proofe of it Vse 1. That which the Apostle specially aymeth at is that heauen is not merited but a free gift here it is called eternall life which is the gift of God Rom. 6.23 It is called here an inheritance in that the elect are called heyres it is against the nature of an inheritance to come any way but by free gift legacies we know are most free without desert without procurement and what an absurd thing were it for a child to go to his Father to offer to buy his inheritance it is said here further that we are made heyres that is adopted not borne to the inheritance and therefore it is so much the more free And lastly it is here called an eternall inheritance which if it so be how can it be merited beeing so far disproportionable to any thing we can doe What place in the Scripture can more effectually exclude the merit of life and yet what part of Apostolicall writing is it not most consonant vnto The Apostle Peter speaking of this inheritance calleth it the grace of life 1. Pet. 3.7 The Apostle Paul through the whole Epistle to the Galatians opposeth these two to be heyres by the law and heyres by promise and faith whosoeuer are Christs are Abrahams children and heyres by promise that is we who are Gentiles must receiue the inheritance no otherwise then Abraham did and thus become Abrahams sonnes but he was heyre by promise and not by merit and so must we Obiect But we are Gentiles how can we become Abrahams sonnes Answ. Christ was Abrahams sonne and we beeing in Christ are one with him and so in him become Abrahams sonnes and therefore must inherit by promise as he did The like we read Rom. 4.4 Those that will be heyres by the law make the promise of none effect as the Papists doe by their two iustifications the former of mercie by grace the latter by the merit of workes Obiect But life eternall is a reward great is your reward in heauen Behold I come shortly and my reward is with mee Moses looked for the recompense of reward Answ. Not to stand vpon that why it is so called namely by resemblance beeing giuen in the end of the life and labour as the reward in the end of the worke It may truly be called a reward but 1. a free one in regard of vs due no other way vnto vs then by vertue of Gods promise for God is no debter further then he promiseth 2. Neuer due to any worke for the merit of it but vnto the worker for the merit of Christ in whom he is and through whome the imperfection of his obedience beeing couered his person first and then his work findeth acceptance 2. It teacheth vs if we would haue right to life eternall to become the sonnes of God and consequently heyres seeke to be resolued that thou hast a childs part in heauen Quest. How shall I come to know this Answ. A man may know himselfe an heyre of grace by two things 1. by the presence of faith for this intitleth into the Couenant Heb. 11.7 Noah by faith was made heyre of the righteousnesse which is by faith Faith in the sonne of God is it which maketh thee the Kings sonne and free borne this is the meanes of thy freedome here commeth in thy title if thou reliest only vpon the mercie of God in Christ for thy saluation which proper worke of faith casteth out the bondwoman with all her sonnes who shall not be heyres with the sonnes of the freewoman for whosoeuer will be iustified in whole or in part by the workes of the law as Turkes Iewes and that Romish Agar with all her obstinate children are by this one doctrine if there were no moe in the Scripture disinherited 2. By the presence of sanctification of heart and sanctimonie of life for as only iustified persons are intitled and written heyres of heauen so only
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 enterlaââth 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
performed more miracles then Christ and all his Apostles and was farre greater then Iohn Baptist we could not auoid but be heretikes indeed because these and a number such are contradictory to the canon of the Scriptures reuerse the foundation of religion and yet are obstinatly defended by them And further let men see hence how inconsideratly they cast the names of old heretiques to the blemishing of the liues and waies of many godly and worthy men as when Christian and religious men are tearmed by the name of Puritans an auncient sect of heretikes with whom these haue but small acquaintance The like may we say of that reproachfull title of Scismatikes who quickly degenerate into heretikes who rent the coate of Christ and make division in the Church sometimes for some opinion but more vsually about some orderly rites and ceremonies in the Church Now then to challenge men of scisme 1. the Church must be prooued to agree and to haue the vnitie of truth both for doctrine and rites 2. men must be conuinced by the word that the doctrine is the wholsome word and the rites and ceremonies are edifying orderly inoffensiue and not superstitious Obiect But some are so peeuish they will neuer be conuinced and satisfied Answ. The reason hereof seemes to be because the Church is sometimes a partie in such a question and therefore it were wisedome to bring vpon such parties the iudgement of other reformed Churches to make vp such a conuiction And then when all such good meanes are vsed if men separate from the Church let them lie iustly vnder the reproach of their sin But farre be it that euery one who carrieth a diuerse iudgement concerning some rites in the Church wherein he liues should presently become a scismatike for such a one may still cleaue in heart in affection and in personall presence vnto the Church and be farre from interrupting the vnitie of the Church Yea farre be it that euery departure from those that call themselues the Church yea in maine points of doctrine should be scisme Were Elias and Elizeus Scismatikes because they departed from Ieroboams worship were our Sauiour Christ and his Apostles scismatikes in departing from the doctrines of the Pharisies and Saduces No it was Ieroboam it was the Preists and Pharisies who pretended themselues to be the Church departing from the truth and so from the true vnitie that were the authors of Scisme herein And so for rites how can we stoppe a Papists mouth if we shall say that those men who depart from rites tending to the weakning of faith and doctrine or offensiue and superstitious are presently to be ranked amongst Scismatikes for haue not we our selues thus departed from an hundred Romish ceremonies and yet we say they are the authors of Scisme therein Let this rectifie our iudgements and keepe vs from rash censures in matters so capitall and so difficult If any Catholike spirit will still reproach vs as Scismatikes surely we will reioyce herein that we are not of them whose canon hath taught vs that if Christ and his Apostles would not subscribe to all their decrees they should escape no other tearmes but be reputed Scismatikes at the least if not burnt for heretikes Secondly note that there haue bin and shall be to the end heresies in the Church Christ was no sooner ascended but that blessed doctrine of his euen while the Apostles yet liued was oppugned by heretikes which seemeth to be the ground of this precept Nay no sooner was there a Church but heresie the disease and corruption of it beganne to discouer it self and truth gaâe only the start was before heresie yea the âaâes came vp with the good seed in the feild of the Lord. The reasons of this doctrine are First so long as the causes of heresie remaine it selfe must needs continue but the causes shall be and euer haue bin in the Church and these are ignorance of God pride of heart selfe conceit ouerweening of gifts want of loue to Christ and his truth Satans mallice ambition couetousnesse flattery and many moe in a word so long as there is a mixture between good and badde there will be a fight between them Secondly the Lord in his prouidence suffereth false prophets and heretikes to rise vp among his people to prooue try them whether they will cleaue vnto him or no Deut. 13.3 they are the Lords fanne brought into his floaâe to separate betweene the faithfull and vnfaithfull whereby the wicked fall off as beeing thrust away from the Lord vers 7. and the godly who are by Satan and his instruments accused to be hypocrites are manifested âound at the heart and faithfull to the ende So the Apostle 1. Cor. 11.19 There must be heresies that those who are approoued of God may be knowne he saith not it is possible but necessarie that heresies be as fire to trie and purge the gold Thirdly the Lord in his iustice punisheth by such the contempt of his truth and the careles and vnaffected intertainement of his word For iustly are men who will not receiue the truth in the loue of it giuen ouer to strong delusions in the beleeuing of lies If Christ and his Gospel cannot be receiued Antichrist when he commeth with all lying wonders and preuailing errors shall If the truth in Michas mouth be contemned 400. false Prophets shall preuaile with their lie So haue we seene that where a faithfull Pastor hath beene lightly set by the Lord hath one way or other remooued him and after his departure sent in some grieuous wolfe or other that hath not spared the flocke Fourthly the wisdome of God permitteth it for although it seeme to poison vtterly destroy the truth yet indeede he turneth it to the clearing and confirming of it it beeing an occasion that the truth is further sifted into that as sparkles issue out of the striking of two flints together so the truth discussed and disputed becommeth more lightsome and more victorious yea the gold commeth no brighter out of the fire then the truth out of the triall of opposition and contradiction Vse 1. Whensoeuer Sathan according to his accustomed mallice against sinceritie stirreth vp any troubles to stay the course of the Gospel to obscure the shining brightnesse of Gods glorie and to bring confusion into the most wise orders and ordinances of God then the Lord so ouerruleth the matter as that he alwaies bringeth light out of darkenes glorifieth himselfe purgeth his floare prooueth his people quickneth their zeale and traineth them in humilitie and obedience Let vs not then be discouraged if our eyes see many trials and in them many fall off if we see the truth oppugned doctrines of libertie broached backed and zealously maintained for surely although the Lord herein may iustly correct our manifest contempt of the truth yet can he not nor will forget his owne glorie 2. We ought to be so farre from troubling or hindring
deeds denie him but this is not that which is in our question which is of diuersitie in religion and not of infidelitie or hypocrisie where the same religion is professed the former is a barre of marriage but not the latter Obiect But then you will say that such marriages made ought to be dissoluedâ I answer 1. that marriage is an externall thing and properly hindereth not faith and saluation of it selfe and 2. that it is not against christianitie to keepe contracts made with Turks and heathen 3. Besides in the Apostles dayes the faithfull beeing married to an infidell he was not to put her away 1. Cor. 7.12 if she would abide with him But as M. Zanchius after he had learnedly discussed this question and propounded reasons out of the Scriptures Fathers Councels and ciuill lawe that such mariages ought to be disanulled yet doubtfully leaueth it to the iudgement of the Church so will not I be too bold in defining this great question Vers. 11. Knowing that he that is such is peruerted and sinneth beeing damned of his owne selfe Hauing in the former verse shewed both the persons to be proceeded against called heretikes and the manner of proceeding against them namely after once or twice admonition to auoid them Now in this verse our Apostle discendeth to giue some reasons of this seueritie which are two in number First he is such a one as is subuerted or turned off the foundation Secondly he wittingly and willingly spurneth against the knowne truth sparkling and shining in his conscience and therefore is remedilesse and desperatly incurable For the former By beeing peruerted or turned off the foundation is not to be meant any falling off from the foundation of Gods election which abideth so sure as that not any one of Gods elect shall euer fall away as Hymencus and Philetus did but a falling off from some fundamentall points of Christian religion held and maintained by the Church whereof this partie yet seemeth a member As for example The maine foundation aymed at in the writings of the Prophets and Apostles is to teach that Iesus Christ God and man is the alone and perfect Sauiour of his Church and whosoeuer teacheth or holdeth any doctrine tending to ouerthrowe either of his natures or anie of his offices he is truely said to be turned off that foundation Againe the maine grounds of all our religion for matter either of faith or manners are the commandements of the law and promises of the Gospel and whosoeuer either directly or by direct consequent ouerthroweth any of the commandements of God or articles of our faith he is truly said to be turned off the foundation Now this cannot euery error in religion doe For to keepe our Apostles allegorie comparing the profession of religion to the building of a great house some errors are lesser and as it were besides the foundation such as may be thought as the breaking downe of some window some greater as the breaking downe of some side of the house and yet the house standeth although much defaced But some are such as ouerturne the whole house and rase the verie foundations of all such as is the doctrine of iustification by workes which point alone putteth men quite out of their estate in Christ and shutteth them out of the kingdome of heauen Gal. 5.2.4 Whence might be obserued how needfull a thing it is for euery one to be well grounded in points of Catechisme which is a thing most dangerously neglected by the most and beeing so grounded to looke well to themselues least they be turned off from them and so depart from the holy commandements for thus the end of such would be far worse then the beginning But we will come to the latter degree of this sinne Hee sinneth beeing damned of himselfe that is he wilfully sinneth or addeth sinne to sinne not only by maintaining an errour but 1. against the light of the word shining in his conscience 2. against the wholesome admonition of his faithfull pastor yea and of the whole Church the voice of which he will not heare 3. euen against besides other convictions that of his owne conscience whereby he is resolued to take part with the wickednesse of his heart and persist an heretike in his heresie This man if he had no other iudge is iudged and condemned of himselfe and sheweth that he is damned of himselfe Obiect But there is no man so monstrous and gracelesse that will persist in error against the light of his conscience Answ. Yes and this commeth partly by the naturall impuritie of conscience which can excuse not only intentions vnwarrantable but euen sinnes committed against the law As in the young man Mar. 10.20 who boasted that he though he had liued in the breach of all had kept all the commandements from his youth and 2. partly by the increase of that corruption through a sencelesse numbednesse and vnfeelingnes which springeth from a custome of sinne and 3. especially by the iust iudgement of God who striketh them with a reprobate sence by withdrawing euen the very light of nature from those who would faine put it out or deteine it in vnrighteousnesse and by deliuering them vp to strong delusions that they might beleeue lies who would not embrace the truth in the loue of it Now he that is such a wilfull offender and knowne so to be must be auoided But it is hard will some say to know any man thus to sinne Answ. Because we speake not now of the iudgement of certaintie which is proper to God whereby he alone can iudge of the finall estate of a man but only of the iudgement of humane wisedome which is giuen to the Church who iudgeth only for the present by the present fruits it is not so hard to doe for such a man hath beene brought to conference to the tryall of the Scriptures to the analogie of faith and to the admonition of the Church by which his reasons haue bin refelled his iudgement informed his conscience conuinced himselfe forewarned of his danger but he obstinately hath refused all these good meanes and persisteth in his error Where note 1. What patience the Lord vseth in his iust proceedings euen against the worst men whom he will not haue condemned nor cast out of the Church vpon suspicions or surmises no nor presently after an open sinne is committed but their must be a time between wherein the Church must rightly informe her selfe that she may know the nature and degree of the sinne before she turne her to any censure or sentence Yea and further the sinne beeing apparant she must not reiect any till all good meanes of reclaiming haue beene in vaine vsed Which may teach vs that to heape or hasten excommunications ipso facto or as it is often before the partie can come to the knowledge or suspition of any such proceeding is to swarue from the rules of the word and those weightie
but to the checks of their owne conscience they had neuer runne on so farre into such an incurable condition Vse 3. This consideration also teacheth vs to looke that in euerie thing we keepe good consciences before God and all men the vse of which will be manifold 1. To keepe vs from errors and heresies and containe vs in the profession of the true faith for let good conscience be put a way there must needes followe a shipwracke of faith as is to be seen in all heretikes Hence are we counselled to make pure conscience as the coffer to keepe faith in 1. Tim. 3.9 keepe faith in pure conscience neither indeede will it be kept without For by the iust iudgement of God punishing sinne with sinne it comes to passe that corruption of iudgement and practise of doctrine and manners goe hand in hand and for most part vndiuorsed 2. In doing any action lawfull in it self a good conscience only maketh it good to the doer for to doe euen the will of God against my conscience is sinne to me be the same in it selfe neuer so materially good 3. In suffering or enduring any thing for well doing as not the paine but the cause maketh a martyr so not the cause so much as the conscience of the sufferer worketh out his boldnesse and peace in the middest of the combat and giueth him securitie in his conflict whereas a bad conscience will betray the best cause 4. In inioying any condition of this present life a good conscience is a sweete companion euen a drie morsel with peace of heart is better then an house full of sacrifices with strife and warre within In outward afflictions there is inward reioycing for let the heart be pacified in God it can reioyce in tribulation The disciples can go away reioycing from the Councel that they were counted worthie to be beaten and suffer rebuke for Christ Act. 5.41 The Martyrs can kisse the stake embrace the fire sing in the midst of the flames 5. Yea it doth not onely through the whole life minister ioy and comfort euen in the remembrance of death as 2. Tim. 4.7.8 but it followeth a man after death when all things else forsake him and as a most faithfull friend it goeth with him before Gods iudgement seat and pleadeth for him at the barre of Iesus Christ yea testifieth with him and cleareth and quite acquitteth him from the iudgment of the great day All which beeing so what paines and labour can be thought too much in the getting and keeping of such a iewel which bringeth in so rich a recompence for so little labour and how worthily doth he forfeit all these sweet fruits of it who will be at no costs nor paines for it Vers. 12. When I shall sende Artemas vnto thee or Tychicus be diligent to come vnto mee to Nicopolis for I haue determined there to winter Our Apostle hauing finished all such common precepts as respected the whole Church in Creta he now passeth to some priuate businesse which more specially respected the person of Titus and commended to his practise and it standeth of two branches the former touching Titus his comming to Paul in this 12. vers the latter touching the louing intertainement which he should shewe towards Zenas and Apollos in the next verse Concerning Titus his iourney to Paul he is directed both for the time when I shall send Artemas vnto thee or Tychicus as also for the place where to Nicopolis with a reason rendred why he must come thither because Paul had a determination there to winter First Titus is enioyned to come to Paul who as he had power to place or displace him at his pleasure so he wanted not sufficient reason at this time to call him vnto him 1. that he might visit Paul whose affection longed to see him and to be refreshed by him 2. that he might further instruct him in the doctrine of faith and the discipline of the Church 3. that he might elswhere send him to preach and confirme some other Church planted by the Apostle 2. As for the place Nicopolis whether Titus must come we reade of three cities called by this name but this was in Thracia neer Macedonia and the reason added is not needlesly affixed to the Apostles iniunction but to encourage Titus vnto so long a iourney for els he might conceiue with himselfe that the Apostles calling beeing to goe from place to place to plant Churches he might happily misse of him there and so loose his iourney therefore Paul telleth him that if God let his purpose stand he shall be sure to finde him there seeing he had determined there to winter And from both the precept and reason it is plaine that Paul was not now at Nicopolis nor writ this Epistle there nor sent it thence howsoeuer the subscription of the Epistle boldly but heedelesly affirmeth it for then he would haue said be diligent to come to me hither and I haue determined here to winter and not come to Nicopolis for I haue determined there to winter the mistaking of this adverb in the text was the cause of the erroneous subscription added by the scribe who copied out the Epistle the like whereof in sundrie other Epistles is confessed both by Protestants and the Papists themselues 3. But when must Titus come not before Artemas or Tychicus were sent from Paul to supply his place in Creta Of Artemas we reade not so much as of Tychicus who accompanied Paul into Asia Act. 20.4 and by whome the Apostle sent his Epistles to the Ephesians 6.21 and to the Colossians 4.8 in both which he is called a beloued brother a faithfull Minister and fellowe seruant in the Lord and euerie where verie respectiuely spoken of But yet seeing he is here mentioned before Tychicus and set apart for the worke and seruice of the Church by the Apostle himselfe it is certaine he was a faithfull and sufficient man for else would not the Apostle haue committed a matter of such trust and charge vnto him Doctr. Out of this prouident care of the Apostle for the Church we learne that it is verie dangerous and hurtfull to the Church to be left destitute of their Ministers and teachers although for a verie small time Paul had an earnest desire to see Titus and as is likely some other speciall worke more commodious for the Church to employ him in elswhere and yet he must not come til an Artemas or Tychicus come in his roome to take charge of his people he saith not come thou to me and I will shortly send Artemas or Tychicus but come not till I send them Well knewe the Apostle 1. the weakenesse of faith without continuall support and that if there be not watering as well as planting whatsoeuer is best begunne will easily decay and beeing once decayed is hardly recouered 2. the subtiltie of Satan together with his malice who vncessantly seeketh reentry who if he
him out of the citie Act. 21.5 yea so ordinarie was this custome among them that he maketh full account of it before hand Rom. 15.24 When I shall take my iourney into Spaine I will come by you for I trust to see you and be brought on my way by you and commendeth as a semely dutie among the Saints 3. Ioh. 6. Gaius hauing receiued beleeuing strangers the Apostle speaking to him of them faith Whom if thou bringest on their iourney as it beseemeth according to God thou doest well The second dutie enioyned Titus concerning them is that he suffer them to want nothing They were employed in the Lords worke and therefore must be cared for so much the more For 1. what can be more equall then that he that laboureth in the Gospel should liue of the Gospel or that those who sow spirituall things should reape temporall The law of nature bindeth to releeue the parents in time of want The law of God chargeth in moe places then one neuer to forsake the Levite all the daies of thy life The lawes of all nations allow their Captaines and standart bearers a liberall and honourable stipend and suffer not any common soldier to goe to warrefare vpon his owne charge And very vnequall were it that any should feed a flocke and not eate of the milke or plant a vinyard and not tast of the fruite And how much more are these spirituall Fathers to be releeued how much lesse should the Ministers who are the Lords Souldiers Captaines and Standart bearers goe to warre of their owne costs how much more should the Lords shepheard eate of the milke of his flocke and the labourers in his vinyard eate of the fruite 2. If we goe from the men to their tydings these be such as ought to bring their persons into acceptance with vs That as Dauid said of Ahimaaz hee is a good man and bringeth good tydings so because of their good tydings we must entertaine Gods Ministers as good men Hence the Apostle commandeth vs to receiue such and haue them in singular loue for their workes sake Phil. 2.29 3. The godly who professe loue vnto the truth may not neglect such as are the publishers of it but cheerefully minister vnto their necessities to the end that thereby themselues may be helpers to the truth 3. Epist. Ioh. 7. But especially if any suffer for bearing witnesse vnto any part of Gods truth towards such Gods people must enlarge their bowells and euen stretch their best abillitie to helpe vp that part of the truth which Satan and his instruments seeke with violence to obscure or suppesse and the rather because these sufferings are endured for the truth and for them who haue as good a right in it as their teachers themselues 4. For this cause also ought the faithfull to comfort and encourage the messengers of God that therein they may reape a sweet fruite of their labours and may reioyce in them not in there gift so much as in that it is a fruite which furthereth their owne reckoning Phil. 4.17 Now all these reasons are such as suffer not any professor to shut vp his loue in his owne Pastor although he is first bound vnto him but cal for the dutie in generall to euerie one that worketh in the same worke according as their necessitie and occasions shall be not onely our owne Titus but euen Artemas and Tychicus suppose strangers which for his names sake goe forth 3. Ioh. 7. must be kindly dismissed and not sent away emptie This is a doctrine which is much neglected of too many which professe loue to the truth euen in these dayes which more lowdly call for it then in many ages before Vers. 14. And let ours also learne to shewe forth good workes for necessarie vses that they be not vnfruitfull The Apostle hauing enioyned Titus to make so franke a supply for Zenas and Apollos that they should not want any thing for their iourney Titus might demaund but where should I haue to prouide for them for it is certaine that Titus was not now a man of such state and wealth as those who say they are like him the Apostle therefore answereth that secret obiection in these words Let ours learne to shewe forth good workes the fruites of their faith especially for such necessarie vses of the Church as this is straine them not in vnnecessarie things but for such necessarie vses let them straine themselues that they may be rich in good workes and not vnfruitfull The verse standeth of a precept and a reason In the precept three points are to be considered 1. what are these good workes meant 2. who are bound especially vnto them Let ours learne 3. what are the necessarie vses of these and such like good workes First by good workes are not properly here meant all such actions in generall as are thus stiled in the Scripture but in speciall those of bountifulnes and beneficence both because those former were called for in the 8. ver of this Chapter as also in that these are especially suited vnto this argument Now these are commended to the practise of the faithfull by the title of dignitie in that they are called good workes not that they are so absolutely and perfectly good as that there is no sinne in them as the Papists contend for the best workes are good only in part so farre as they proceed from the spirit and from grace and in part corrupt as they come from flesh and corrupt nature of which two namely flesh and spirit euery regenerate man consisteth and therefore euery action cannot but sauour of the fountaine from whence it streameth If it be said that God is the author of euery good worke who because he is perfectly good cannot effect any thing which is not perfectly good The answer is that howsoeuer euery worke of God is perfect which he doth in and by himselfe yet such as he doth in and by man who is another author and actor of them cannot but drawe imperfection from him And whereas it is said if good workes were sinnefull then ought we not to doe them the answer is that we must not therefore refuse to do them because they are not simply euill but in themselues good and partly good in the doer commended to our practise by God of whom they are reputed good workes and in his Christ pardoning the defects of them for our incouragement accounteth of them as if there were no sinne at all in them Whence note that good workes are so farre from iustifying as that we are not able to answer one for ten thousand of them and that it is the mercie of God and not the dignitie of them which bringeth this stile vpon them Secondly of whom good workes are called for Let ours called in the 8. verse beleeuers in God Ours who are conuerted and confirmed in the faith by thy labour and mine of these call for good workes For this is
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
First in regard of God good workes haue their necessarie vses As 1. that his name may be glorified by the professors of it for it tends greatly to his praise when in such workes as himselfe hath commanded his children testifie their obedience and thankefulnesse 2. that his Gospel may be beautified and adorned of which see cap. 2.10 3. that himselfe may be pleased and delighted as men with sweete smels with such sweete smelling sacrifices as these be Heb. 13.16 Philip. 4.18 these are the myrrhe and the spice which Christ gathereth when he commeth into his garden Cant. 5.1 Secondly in respect of our neighbour these good workes of mercie and beneficence haue their excellent and necessarie vses for euerie Christian is a fruitfull branch of that vine whereby both God and man is cheared And whereas our neighbour is either vnconuerted or converted they want not their speciall vse in regard of them both First for the vnconuerted they are either elect or reprobate If they be elect they may hence be prepared to their conuersion and woone euen without the word to the liking of the word and profession which they see so holy so charitable and so plentifull in good works Thus saith the Apostle that vnbeleeuing husbands may without the word be wonne by the godly conversation of their wiues and the same Apostle exhorteth the scattered and conuerted Iewes to haue their conuersation honest among the Gentiles that they which now did speake euill of them as euill doers might by their good workes be prouoked to glorifie God in the day of their visitation But if they be wicked and belong not to God yet by the godly liues of professors they shall be 1. restrained that they cannot so boldly rush into and tumble in their sinnes as they would no more then Herodias could quietly enioy her sinne so long as Iohn Baptist was aliue Mark 6.19 2. they shall haue their mouthes stopt and put to silence when they would gladly open them wide against the truth and the professors of it And this is the will of God that by weldoing we put to silence the ignorance of foolish men 3. they shall be convinced and condemned in their consciences and so prepared for the iudgement of God and thus the Queene of the South condemned the Iewes and Noah by building the Arke condemned the old world Heb. 11.7 Secondly If the neighbour be conuerted he is either weake and then he is hereby confirmed strengthed and brought on or else he is strong and then he is further prouoked yea his heart is gladded and further knit to such a one as in whom he seeth such sparkles of Gods image to shine And thus was Titus his inward affection more aboundant toward the Corinths when he remembred the obedience of them all so was Pauls also by the faith and grace of the Philippians 1.5 Thirdly in regard of our selues they haue many necessarie and profitable vses As 1. to make our election sure to our selues 2. Pet. 1.10 2. we may by them discerne the soundnesse of our owne graces as sauing knowledge will be operatiue liuely faith will be working effectuall loue will be an hand giuing out sound hope will be purging Christian thankfulnesse wil appeare in good works which are called sacrifices of thanksgiuing true charitie and mercifulnesse will go beyond that mouth-mercie of which Iames speaketh for else all is vnsound whosoeuer saith he loueth God and keepeth not his commandements is a lyar 1. Ioh. 2.3 for that loue of God or men is vnsound which is in tongue word but not indeed and truth as witnesseth the Apostle 1. Ioh. 3.18 3. by these fruits other men also may discerne the soundnes of our faith and graces for although good workes cannot iustifie the person before God yet they must iustifie the faith of the person before men and therefore Iames saith shewe me thy faith by thy workes and of Abel is said that he obtained witnes that he was righteous in that he offred a better sacrifice then Cain Heb. 11.4 4. They doe our selues good both in this life and in the life to come 1. In this life they profit vs in our outward estate and inward They bring blessing to our outward estate for God hath promised that he that watereth shal haue raine and that the mercifull man shall not want yea they drawe vpon vs not onely the blessing of God but of men also who blesse the mercifull man by many prayers which Iob made no small account of when in the depth of his distresse hereby he comforted him selfe that the blessing of the poore came vpon him Thus Onesiphorus his mercie towards Paul beeing at Rome in trouble brought the feruent prayers of so great an Apostle vpon himselfe and his house 2. Tim. 1.18 Besides this they doe our names good and helpe to purchase a good report which is better then a pretious oyntment Abraham by his workes was commended that he was iust Iam. 2.21 and of the good and mercifull man it is said that his name shall not be put out As for our inward estate they make that farre more thriuing for euerie grace is strengthened by the execrcise of it as no talent was vsed but to encrease for as prayer is increased by praying and knowledge by instructing so is loue by almes and mercie by distributing without which exercise all would rust and become as a sword kept in the scabbard till the heart become like the sluggards field ouergrowne with thornes and briars but most vnreadie to any good worke 2. In the life to come they are profitable for they procure a mercifull reward and beeing a sowing to the spirit we shall reape of them in the haruest life euerlasting yea and more they procure a proportionable measure of glorie for according to the measure of faith and grace in the worke the recompence may well be thought to be a cuppe of cold water shall not loose the reward but yet he that soweth more liberally shall more liberally reape And as in hell are degrees of torments for some shall be beaten with more stripes some with fewer and it shall be easier with some then other and yet both condemned so is it probably held that in heauen shall be degrees of glorie for some shall shine as the firmament some as the starres in which is greater light yea one starre differeth from another in glorie and this according to the gayning of talents for he that gaineth fiue talents shall rule ouer fiue cities and he shall rule ouer tenne cities that hath gayned tenne talents Not that the gayning of the talents meriteth any such recompence no more then a cup of cold water giuen to a disciple in the name of a disciple or a mite cast into the treasurie neither of which shall loose their reward but because faithfull is he which hath promised Vse 1. This doctrine meeteth with that slanderous
scarce berries trees of righteousnesse are laden with the fruits of the spirit and herein is the Father glorified that yee bring forth fruite Ioh. 15.8 5. Christians must continue fruitfull and growe daily more fruitfull where there is any soundnes the Lord purgeth that branch to more fruit Ioh. 15.2 and it is the propertie of them that are planted in the house of the Lord to bring forth much fruit in their age and their iust praise is that their workes are more at last then at the first Rev. 2.19 The second point is the consideration of the reasons to moue Christians to this fruitfulnesse The principall are these 1. Gods paines and costs with vs he hath bought vs at a deare raâe from our vaine conuersation to serve him all our daies he hath brought vs from that Romish Egypt where we grewe not well to make vs his owne vineyard he hath planted hedged manured vs he hath watered vs with the dewes of his word and Gospel from heauen he hath tâimmed vs with his pruning knife of iudgements and corrections and what could he doe more to his vineyard doth he not now iustly expect for sweete fruits answerable to his labour with vs if we set before our eyes our talents our accounts Gods trauels together with his âauourâ spirituall and temporall wil not all these bind vs to fruitfulnesse 2. If we consider our time we shall confesse it more then time to yeild vp our fruits our Master hath suffred vs our first yeare already yea our second nay we are in our third yeare or rather beyond our third score of yeares if this be not the yeare of our fruit can we look to stand longer not be stocked vp Furthermore this is our summer our Autumne neuer had our fathers before vs such a season so fitted to fruitfulnesse as this our day is euen the day of our visitation Oh let vs therefore consider how much time we haue alreadie lost and how little remaineth behind and this cannot but be as loude voice in our eares vnto fruitfulnesse 3. Heauenly wisedome which is from aboue is full of good fruits which if it haue taken vp our hearts will bewray it selfe in loue in ioy peace long suffering gentlenesse goodnesse faith meekenesse temperance and such like and as naturally we reioyce to see euerie thing about vs fruitfull our fields our cattell our orchyards euen so this supernaturall wisedome would make it the delight of our soules to see our hearts and liues laden with the best fruits 4. The barren condition hath little comfort in it and the danger of vnfruitfulnes is verie great For Gods fearefull displeasure disburdeneth it selfe and seaseth on such persons by sundrie degrees 1. The Lord reiecteth them for if the Lords labour be not answered he will pull downe the fence breake downe the wall leaue his owne vineyard to wast owne it who will and what can be more fearefull then for a man to be left by God to become a lodge for deuills and lusts and wasting sinnes which yet is the state of many a man who is vtterly vnfeeling and sensles of it 2. Degree of Gods curse on such fruitlesse branches is the withering which presently followeth their casting forth and this the Lord bringeth on them two wayes sometimes by remoouing meanes of fruitfulnesse and so hauing laid his vineyard wast hee threatneth in the next place that the clouds should not raine vpon it Isa. 5.6 And sometimes by blowing vpon the gifts he had giuen he shall loose his sappe and greennes he once had the vnprofitable seruant after conuiction must haue his talent taken from him and this curse is so eminent vpon many men that comparing them with themselues not long since a man may say as the disciples of the figge tree against which the curse was passed from the mouth of Christ how soone is the figge tree withered 3. An other degree is that no meanes shall be able henceforth to doe such a person any good but the curse being passed against him this is one branch of it that he shall be like the heath in the wildernes which shall not see when any good commeth Now the heath it hath good comming vpon it the raine falleth the sun shineth the spring and summer season returneth vpon it but it seeth none of this good but remaineth a drie and parched heath still euen so is it with a barren soule which God hath begunne to curse the raine the sunne the season the word Sacraments dayes of grace Iesuâ Christ himselfe doe him no good he sees no good towards him in all those nay the word iudgeth him the Sacraments are poyson vnto him and Christ himselfe is a rocke of offence to him on whom he breaketh the necke of his soule Hence was it that after the Lord had reiected his vineyard he sends his Prophet with his word among them but to what ende Goe make the heart of this people fat and their eares heauie and shut their eies least they see with their eies and heare with their eares and vnderstand with their hearts and conuert and I heale them so as the good meanes of saluation doe such persons no good And let no man thinke that this message onely concerned the Iewes for it is repeated sixe times in the newe Testament that we should not slightly passe it ouer but feare the like iudgement if we be found in the like sinne 4. After all these commeth the heauie sentence vnto which by all these this sinner hath beene prepared Cut him downe bring now the axe for the pruning knife hath done him no good hewe him downe by death from the ministerie vnder which he hath beene so long fruitlesse bind him hand and foote make a faggot of him and cast him into hel fire cast I say that vnprofitable seruant into vtter darkenesse there shall be wayling and gnashing of teeth and this is the wofull hire of vnfruitfulnesse The third point is the hindrances of this fruitfulnesse the cheefe of which are these 1. superfluitie of lusts and inordinate desires which are as dead branches and therefore must be lopped off before fruit can be expected the deniall of a mans selfe so farre as corrupt is the first lesson in Christianitie 2. The vnfitnesse of the soyle as if it be stonie or neere vnto a rocke where it cannot take deepe roots the hard and stonie heart suffereth not any good seed to take roote and much lesse rise vp to fruite Or if the soyle be a drie ground on which the raine falls not or an hie and hillie ground on which the raine staieth not so the haughtie and proud heart shutteth off the raine as fast as it commeth it moisteneth the crust and outside a little but it staieth not to get within it to prepare it to fruitfulnesse Or if the ground be shaded that the sunne cannot or seldome looke vpon it if the minde and affections
bid him not God speede and 2. King 3.14 Elisha telleth Iehoram an idolatrous king that had it not beene for the good king Iehosaphat he would not haue looked vpon him nor seene him And yet this hindreth nothing but that we must salute our owne priuate enemies though we may not the open enemies of God 3. If any haue sinned the sinne vnto death we may not pray for them therfore not salute them 1. Ioh. 5.16 This is the former kind of salutatioÌ but not that which the Apostle speaketh of in the text but the latter which is a more inward and entire affection betweene such as are of the houshold of faith who are straitlyeâ knit together then by the bonds of humanitie and ciuill conuersation for besides these they are tyed by the bond of the spirit of faith of a most holy profession and are brethren not in the flesh but in the faith yea heires of the selfe same inheritance in glorie These are said to loue one another in the faith If they therefore be to be kindly saluted which hate vs much more they which loue vs and if they which loue vs in the flesh much more they which loue vs in the faith and that with a most heartie and large affection Hence note 1. that religion bindeth man to man in the straitest bond for 1. the spirit is the tyeâ of it and hence is it called the vnitie of the spirit in the bond of peace and indeede it must be a wonderfull bond that can reconcile such deadly enemies as men are before they come into the kingdome of Christ Isa. 11.6 2. Gods image wheresoeuer it is is exceeding beautifull and a great binder especially where renewed and repaired which beeing once espied let the outward condition be what it can be a religious heart seeth sufficient matter of loue and will knit the soule vnto the soule of such a one 3. It addeth strength and firmenesse to all other bonds of nature affinitie desert c. and maketh them more naturall What a true friend was Ionathan to Dauid because he saw that God was with him his soule claue vnto him though the kingdome was to be rent from him for it yet could he not rent his heart from Dauid If Ioseph had not had more then nature he could not but haue reuenged such infinite wrongs vpon his brethren whereas the grace of his heart made him say It was not you my brethren but God sent me before you Consider also of the example beyond all imitation of our Lord Iesus Christ who gaue himselfe to the death for vs when we were yet his enemies 4. This loue must needes be most lasting for beeing loue in the truth for the truthes sake it shall continue so long as the truth doth but the truth abideth with vs and shall abide with vs for euer· and this is the cause that whereas the loue of nature dieth with it and the loue of wicked men dieth with their persons this loue liueth in death yea when goeth to heauen with a man and getteth strength and perfection then faith ceaseth and hope vanisheth away Vse 1. Whence we are taught most familiarly to embrace them that loue vs in the faith and to make most account of their loue Many loue in the face many in the flesh many in nature onely the loue of Christians is a fruit of faith a worke of the spirit and âherefore a surer bond then they all Well knew the Apostle that none was in comparison worth hauing but this he calleth for no other he careth for no other he mentioneth no other 2. Such as set into any societie with others if he would haue it comfortable vnto him let him strengthen all other naturall or ciuill bonds by this bond of religion let him labour to begin his loue in the faith or if he haue begunne elsewhere alreadie let him reforme the same hereby if he looke for any sound comfort in his estate for this is the cause that men often haue so little returne of loue from their wiues so little obedience from their children so little dutie from their seruants so slender respect from their equalls because they begin their loue and duties at a wrong ende and haue for other respects affected those with whome they liue but the least if at all for grace and religion which of all is the soundest most profitable and most comfortable Quest. But how may I knowe whether I loue an other in the faith oâ no Answ. By these notes 1. If thou loue him because he is a member of Christ for this loue must be a fruit of faith and knitteth him that hath it to the members as faith doth to the head 2. If thou loue his soule first and will not suffer sinne vpon it 3. If thou spyest and dost reuerence the image of God in him and louest him that is begotten because of him that begat and preferrest the grace of his heart aboue all other outward parts and respects 4. If thou aboue all other things wish him yea if it be in thy power helpe him to a further part in the better part which shall neuer be taken from him 5. If the more thou seest grace to growe in him the more entire thy loue groweth towards him 3. This point sheweth their fearefull condition that make religion the verie cause of their hatred and malice against the godly an apparant marke of the deuill is stamped vpon them who for this cause compasseth the earth that if it were possible he might chase the image of God from off the face of it Secondly in that the Apostle saluteth such as loued them in the faith we may note what a mighty power the Gospel carrieth with it where the Lord will haue it effectuall These Cretians had beene a vile people and of most bruitish behauiour as we haue at large heard in the first Chapter but now there were amongst them such as loued Paul and such as claue vnto him in the faith the Gospel had tamed and subdued them had turned them out of their sauage and cruell natures had made them tractable and docible and of euill beasts had reduced them to Christian affection and conversation but of this we haue spoken before Grace be with you all Amen This is Pauls ordinarie farwell written with his own hand in all his Epistles whereas the Epistles themselues were written out by some of his Scribes And it is added 1. as the marke of his owne Epistle that he might preuent counterfeit writings for well knew he how neerely it concerned the Church to cleaue vnto those writings which were indited by the holy Ghost inspiring the Prophets and and Apostles and not to haue any other bastard writings obtruded vpon her in which practise the deuill was restlesse euen in those times 2. As a testimonie of singular affection and good will which can be by no better meanes expressed then by frequent and earnest prayers and
godly Ministers lade them with reproaches Pag. 419 Euery Christians care must be to stoppe the mouthes of the wicked Pag. 421 Seruants ought to be subiect to their masters 423 Theft of seruants neuer so coloured is condemned Pag. 429 Seruants are bound to shewe all good faithfulnesse Pag. 431 The meanest Christian may and must bring glorie to the Gospel Pag. 433 The Gospel is the doctrine of Gods grace Pag. 437 The doctrine of the Gospel is a sauing doctrine Pag. 440 The Gospel is a bright shining light Pag. 446 The Gospel is a schoolemaster as well as the Lawe Pag. 453 The doctrine of grace truely receiued teacheth to denie all vngodlinesse Pag. 458 A Christian must denie all lusts whatsoeuer may seeme to plead for them Pag. 463 The doctrine of grace teacheth both to eschewe euill and doe good Pag. 465 The Gospel looketh for some answearable return for the saluation it bringeth Pag. 467 The doctrine of the Gospel teacheth sobrietie of life wherein it standeth and rules of practise Pag. 468 The Gospel calleth for iust and righteous dealing at professors hands Pag. 471 The Gospel inioyneth a godly life the proper work of piety rules of practise Pag. 473 Godlinesse must be exercised in this present world Pag. 478 The Gospel receiued in truth lifteth vp the heart to wait for Christ his second appearing Pag. 482 The expectation of Christ his second comming is a notable meanes to prouoke to Christian duties Pag. 491 Christ his glorie shal shine out in ful brightnesse at his second appearing Pag. 494 Wee ought neuer to speake of God but in a weighie matter and reuerent manner Pag. 496 Christ gaue himselfe for his Church but not for euery particular man Pag. 505 Before Christ redeemed vs we were miserable slaues vnder sinne and death Pag. 511 The Sonne of God hauing once set vs free great is our freedome Pag. 514 Redemption and sanctification are inseperable companions Pag. 517 The members of the Church are Gods peculiar people Pag. 523 The worker must be good before any worke can be so Pag. 527 Iustified persons must needes bring forth good workes Pag. 527 The thing that God requireth in euery professour is zeale in weldoing Pag. 529 All proofes and reproofes must be fetched from the Scriptures Pag. 534 The word of God must be so handled as that the authoritie of it be preserued Pag. 535 To despise Gods Ministers is a grieuous sin Pag. 537 The doctrine of subiection to Magistracie must be often enforced and why Pag. 539 The scope of the Ministerie is to put men and keepe them in remembrance of Christian duties Pag. 540 The memorie ought to be taken vp with godly instructions learned in the Ministrie Pag. 541 Christianitie consumeth not Magistracie but confirmeth it Pag. 544 Euery soule must be subiect to the higher powers Pag. 548 Euery Christian must make account that euery Christian dutie belongeth vnto him Pag. 559 Euery man ought to preserue in himselfe a readinesse to euery good worke Pag. 563 The word condemneth as well vnbridled speaches as disordered actions Pag. 566 Euill speaking is a most hatefull sinne in Christians Pag. 568 A Christian may not be a common barrater Pag. 574 Christian equitie is a beautifull grace in Christians Pag. 579 Christian meekenes beseemeth euery Christian Pag. 584 The consideration of our common condition is a notable ground of meekenes Pag. 588 Whosoeuer is called vnto the faith hath experience of a change in himselfe Pag. 591 The whole course of an vnconuerted man is an vnwise walking Pag. 596 A marke of a man out of Christ is to resist and reason against the word Pag. 599 Before men bee brought to Christ their whole life is but a wandring from God Pag. 601 The spirit that is in man lusteth after envie Pag. 617 Then are wee saued when wee are sanctified Pag. 627 Before the Lord put forth his loue in Christ it could not bee reached of man nor angel Pag. 632 Workes of righteousnesse are excluded from iustifying vs before God Pag. 635 The Lord in baptisme not onely offereth or signifieth but truely exhibiteth grace Pag. 639 All the inward grace of baptisme is from the Holy Ghost Pag. 650 God in sauing men reneweth them to his owne image Pag. 655 The graces of the spirit are plentifully powred out vpon vs in the new Testament as not of a full mercie Pag. 660 Christ our Lord the onely fountaine of all our welfare Pag. 664 The righteousnesse of a sinner before God is not any qualitie in the beleeuer Pag. 669 The honour of the Saints is that they are heires of life eternall Pag. 674 All truthes must bee deliuered but some more stood vpon and vrged then other Pag. 680 A good worke cannot come but from a good man Pag. 684 Professors of the Gospel must be the first and forwardest in euerie good work Pag. 686 Doctrine must bee true and truely dealt withall Pag. 689 Sathan seeketh to corrupt the purest Churches by bringing in needelesse questions Pag. 696 There haue beene alwaies are and shall be heretikes in the Church of God Pag. 703 Euen heretikes and enemies of the Church must bee louingly dealt with by the Church Pag. 706 It is dangerous for the Churches to be left destitute of their teachers though for a short time Pag. 726 The Lord maketh good vse of the most wicked consciences Pag. 723 Christianitie enioyneth all kind of ciuill curtesie Pag. 731 Such as are in the Lords work must be carfully prouided for that they lacke nothing Pag. 732 Christianitie is no barren or fruit lesse profâssion Pag. 739 Religion is the strongest binder of man to man Pag. 748 OTHER PROFITABLE NOTES which besides illustration of Doctrines lie either in the explication of the sence or in application of the vses RVles to be obserued in changing of mens names in number three 4 Cases in which a man may forbeare to set his name to his writings 3. 5 Reasons to stirre vp ministers to diligence 5. 7 Reasons to stirre them vp to faithfulnesse 4. 7 Comforts for ministers in their seruice 4. 8 Priviledges of the Apostle aboue the ordinarie Pastor 3. 9 Men may be called elect of God 3. waies 11 Difference of sauing faith from all other 3. 14 Truth of faith discerned by 4. notes 15 Gospel called Truth for three reasons 18 Notes shewing the heart drawn vpward towards heauen 3. 26 Infallible properties of Christian hope 8. 28 Reasons why we must freely loue our brethren 4. 41 The doctrine of the Gospel called the common faith for 5. reasons 58 Duties to spirituall fathers 5. 61 Differences of the Apostolicall faith from the Romish Apostaticall 4. 63 Letters testimoniall not rashly to be giuen for foure reasons 65 The first person called father for 3 reasons 68 Christ called Lord for 4 causes 68 Men are called Sauiours 3. waies 69 The wickeds peace crazy in 3. respects 73 The power of the Magistrate and Minister doe differ in
566 Euill speaking ranged into the sundry ranks of it 567 Meanes to avoide euill speaking in 5. rules 571 Cases wherein a man may contend and strike 5. 573 Rules to avoide the sinne of Quarelling 5. 577 The fruits of Christian equitie 4. 579 Necessiâie of Christian equitie in sundrie points 581 Three things in the description of Christian meekensse 584 The vse of Christian meekenesse in three points 586 Motiues to meeknesse 3. 587 Notes to discerne the change of a mans selfe by 592 The corruption of the minde standeth in 3 degrees 594 Foure main properties of folly most natural to the naturall man 597 The deceit of the heart putteth forth it selfe in sundry vngodly practises 602 Fiue seueral sorts of men in seuerall paths and neuer one of them in the right 605 Grounds out of Scripture against the Popish doctrine of freewill 5. 613 Notes to trie a mans present happinesse by 632 Essentiall parts of a Sacrament three 639 Baptsme the lauer of regeneration fowre wayes 641 Baptisme hath 4. vses in them that beleeue alreadie 644 The congregation must stay the Baptisme for fowre reasons 647 Sixe things considered in the description of regeneration 648 Notes to trâe the truth of our regeneration 5. 656 Graces of the spirit compared to waters in three things 658 The spirit is said to be powred out in three respects 658 Of barrennes of heart three maine causes 663 Sundrie consolations to those that are heires of life 677 Rules to helpe vs to forwardnesse in good works 5. 687 People that come to heare the word must pray for 4. things 691 Vses of Genealogies in the Scriptures 694 Reason to auoide curiositie in Gods matters 4. 699 To make an heretike 3. things required 701 Meanes to avoide heresie 5. 705 Two degrees of Excommunication 707 Excommunication how far it stretcheth in 4. points 709 Reasons why we are to avoide excommunicate persons 710 Excommunication must not be inflicted for trifles 4. reasons 713 Gods children must imitate their heauenly Father in vsing great patience euen to the worst for 4. reas 721 Open and obstinate sinners must be avoided for fowre reas 722 The benefit of a good conscience in 5. particulars 725 Non residencie condemned by many reasons 727 Faith doth fiue things to the producing of a good worke 734 Many necessarie vses of good workes referred to their seuerall heads 736 Conditions of Christian fruitfulnes 5. 740 Reasons to prouoke Christians to fruitfulnesse 4. 741 Lets and hinderances of fruitfulnes 743 The ordinarie salutation added to euerie Epistle for 5. reasons 750 An other briefe Table of the most of the Questions resolued in this Commentarie HOw and why Pauls name was changed 3 Why Pauls name is prefixed before his Epistles 5 How farre a man is bound to set his name to his writings 5 How a man may knowe that he hath faith 15 How could God promise any thing before the world began 30 Whether God can change his will 33 Whether there he chance or fortune 45 How Christ is a Lord seeing he is euery where called a seruant 68 How Christ is called a Sauiour seeing the Father and holy Ghost saue also and we reade of sundrie other Sauiours 69 Whether the wicked haue more peace then the godly 73 What power Titus had to redresse disorders in Creta 78 What and wherein consists the difference betweene Ciuil and Ecclesiasticall power 79 How it is in the power of ministers to haue faitâfull children 109 Why in the care of the family the first precept concerneth the children and not the wife ibid. How far anger is forbidden in a Minister 134 How farre it is lawfull or vnlawfull for a Minister to vse wine 140 Whether good men onely must be loued and not euill 168 Whether the Scriptures be perfect without tradition 190 Whether the Scriptures be obscure 192 How false teachers vse to deceiue mens minds 209 How may the mouths of heretikes bee stopped 220 Whether a man can be saued that erreth in a fundamentall point 225 Why God suffereth seducers among his people 228 Why Paul calleth Epimenides a Prophet 235 How the Prophets of God were distinguished from those of the Gentiles 236 How the knowledge of God is ascribed vnto the natural man 239 How farre we may alleadge humane testimonies in sermons 242 Whether any kind of lie be lawfull 246 What are meant by Iewish fables 271 Who are meant in the scriptures by pure persons 281 How any thing may be said to be pure or impure 287 How all things are pure to the pure 291 Whether recusant Papists may be compelled to Church seeing it doth offend theÌ 293 Whether a man with safe conscience may eat flesh at times prohibited by the Magistrate 294 Whether can any Magistrate make lawes to bind conscience ibid. How we can stand to our Christian libertie if we suffer the Magistrate ãâã restraine vs in it ibid. Whether a man may pray for more wealth then necessaries 303 How any Minister may attaine the ende of his calling 334 Why it is no needeesse precept to exhort younger women to loue their husbaands and children 376 Whether the wife may dispose of her husbands goods without his consent 399 How may a man carrie himselfe that the word of God be not euill spoken of 402 How seruants must please their masters yet not be man pleasers 426 How farre Christ is said to die and giue himselfe for all men 507 How the short death of Christ could free from infinite and eternall euills 510 Whether Magistracy be now lawful against Anabaptists 545 Whether Mordecai did wel in denying Haman reuerence 553 Whether Naboth did lawfully denie king Ahab his vineyard ibid. Whether the people might warrantably resist Saul in rescuing IonathaÌ his sonne from death 554 Whether Ioab did well in numbring the people at Dauids commandement ibid. Whether hee did well in slaying Absolon against his commandement ibid. How God can be said to be so good and a louer of man seeing so many vessells are prepared to destruction 624 How we can be said to be saued already seeing we carry about vs the body of sinne and death 628 Whether grace ãâã tied to the sacrament 640 What is the âaith of infants 643 Whether the water in baptisme carrieh in it a ãâã and efficacy of washing the ãâã where Bellarmines instances are examined 650 What is meant by iustification and what by grace in the controuersie betweene the Papists and vs. 665.666 c. How faith is said to iustifie vs. 671 Whether there be any teachers among vs that teach any thing saue the truth 690 How the Apostle condemneth genealogies of which is such necessarie vse in the Scriptures 694 Whether priuate Christians may avoide an open notorious sinner before the Church hath cast him out or what tâey must do in this case whilest the church winketh at such a one 712 Whether heretikes may be put to death seeing the Apostle onely commandeth to auoide them ibid.