testimonie to euery one that requireth it but know the party to be worthy and one who shall not be found inferiour to the testimonie giuen of him not because he is a friend or kinsman or one whom thou wouldst preferre neither for forme or fashion but because herein thou shalt discharge a good dutie in faith to God and his people Reasons 1. Because the iudgement of men in the places of Masters Fellows of Colledges are much esteemed and relyed on 2. it is a matter of much moment to commend a man to be set ouer a people for which function the Apostle asketh who is sufficient 3. the setting to a rash hand here is as the rash laying on of hands which sinne the Apostle forbiddeth Timothy not onely in his owne person but euen the communication with it in the persons of other men 4. this rashnesse draweth not onely thy selfe into the sinne of false witnesse bearing and that against the Church but also it draweth others into the same as Patrons Prelates beeing the collaters and Instituters to benefices besides it is a confirming of the insufficient partie himselfe in his insufficiencie and a speciall patron of idlenesse seeing euery insufficient person by friends or fauour may procure an ordinary forme and be as farre commended as the diligent hand All these reasons besides the example of our Apostle should prouoke our care in this which is more then a matter of ordinarie fauour and to imitate the circumspection of the Apostle Iohn in the 12. of his third epistle Demetrius hath a good report of all men and of the truth it selfe yea and we our selues beare record and ye knowe that our record is true Doctr. 2. All are not naturall sonnes that are so accounted many that seeme to be begotten to the faith are no better then base borne begotten onely after the flesh as Ismael and still remaine a strange seede The Apostle had a cleare eye who perceiued many false challenges and vniust claimes to be made to the inheritance by a number who were neuer naturall sonnes but onely made a flourish as though they had beene the next heires and hence euerie where we are taught that all are not Israel who are of Israel and he is not a Iewe who is one without and though Ismael seeme a long time to haue the right of the first borne yet in the ende he is cast out of the house and prooueth disinherited Vse It standeth then all of vs in hand to looke to our legitimation least we loose the inheritance It is not outward shewes that will intitle vs he that will be the adopted sonne of God must be the naturall sonne of his ministers and such an one as standeth not in the ceremonie but feeleth in his heart the sinceritie of religion it is more to be the naturall sonne of the Church then to come to Church there to heare pray and receiue the Sacraments it is more then to giue good words to religious persons and exercises which are good cheape for a man may performe these outward seruices and get praise of men and yet want the praise of God these things then must be done but not insisted in if we would haue God to praise vs. Quest. But what may we doe to get approbation of God Ans. Because the Lord who loueth prayseth also truth in the inward parts we must beware of guile become Nathaniels men without guilfull spirits get our hearts circumcised that we may be Iewes within and not in the letter onely Examine then thy spirit into which the eie of flesh cannot pearce but that spirit which is all an eie doth discerne and enquireth whether thy heart be his Temple in which the Christian sacrifices of prayer and praise be daily kindled Whether thy soule be his Arke keeping the Tables and pot of Manna that is treasuring the word as a pearle and thy portion Whether that pretious Iewel of faith the cleanser and purifier of it be there Whether his feare that vigilant Centinel of thy soule cause it to depart from euery euill way Whether a good conscience like a Cynthius or monitor be euer watching thee and pulling thee by the eare in thy slidings he looketh how his spirit is entertained whether fruitfull in his graces quenched in his motions or grieued by thy sinnes he seeth how thy heart affecteth his Ministers whether thou with Timothie as a naturall sonne with thy father seruest in the Gospel These are things which must commend thee to God as beeing liuely sparkes of his owne image farre passing all shewes and semblances which are but as a painted fire not any whit warming the heart but leauing it frozen in the naturall dregges of sinne Grace mercie and peace from God the Father and the Lord Iesus Christ our Sauiour In these words is laid downe the forme of the Apostolicall salutation Which is a prayer containing two parts 1. the enumeration of the graces he wisheth for Titus and these are three Grace mercie peace 2. the persons of whom he craueth these who are the first causes of them and they be 1. God the Father 2. the Lord Iesus Christ further described by his proper office our Sauiour In the words 1. of the meaning 2. of the doctrine By grace is meant the free fauour of God accepting vs in his Christ and not any gifts of grace which are the fruits and effects of it I call 〈◊〉 a free fauour because else were it not grace if it were not freely giuen By mercie may be meant the former and that not idly added because the freedome of this grace might be more liuely expressed and confirmed and yet because mercie hath euer an eye to miserie I rather vnderstand hereby some fruits of that former grace of God in Christ such as are remission of sinnes iustification sanctification and life eternall by which we are freed from all miserie of sinne and punishment in paâ—t here and in whole hereafter By peace is meant the effect of this mercie and that is peace with God through Christ who is our peace peace with the creatures and peace with our selues inward and outward so as in these three tearmes in this order depending one vpon another is requested whatsoeuer can make to the accomplishment of happinesse temporall or eternall From God our Father This title of Father is attributed vnto God either 1. essentially or 2. personally when essentially it is taken for the whole Trinitie as Deut. 32.6 Doe ye reward him O foolish people is he not your father In this sense God is a Father two wayes 1. generally of all nature and naturall things in that he frameth and gouerneth all his creatures yea men and angels Thus he is called the father of spirits Heb. 12.9 and thus is Adam called the sonne of God Luk. 2.38 and angels the sonnes of God Iob. 1. and of both may be spoken that of the Prophet haue we not all one Father Mal. 2.
way in writing to the Iewes but because he knew his person and name to be merueilously hated at Ierusalem and that he was growne into great contempt among the enemies of the Gospell from whom he had separated whose furie he gaue place vnto and would not excite by adding his name beeing desirous that they should entertaine the naked truth for it selfe And howsoeuer it is a vaine thing to be peremptorie in defining it to be Pauls yet is it more vaine to conclude it none of his because it wants his name for by the same reason it hauing no bodies name they might conclude it to be no bodies nay rather vpon this occasion wanting his name it is liker to be his 2. From Pauls example euery Christian man may learne to be readie to giue his name to the Gospel and like a child of wisedome by a bold profession to iustifie it vpon euery iust occasion many are too indifferent herein and loth to be knowne disciples of Christ the shame it is of many professors in such a sunneshine day as this to cast themselues with Nicodemus into the night A seruant of God This is a title which all the Apostles delight in for thus also Peter Iames Iude in the beginning of their Epistles stiled themselues which is not to be vnderstood in a generall sense as Reu. 7.3 for thus not onely they but all Christians nay more all creatures euen the worst are some way seruiceable vnto God in executing his will but it here specially respecteth that office and function to which they were set a part expressed more particularly in the next words and an Apostle Doctr. This beeing the first title whereby the Apostle would get himselfe authoritie teacheth That the very name of a seruant of God is full of honour and authoritie The Apostle comparing the glorie of Christ with the glorie of the Angels Heb. 1.14 advanceth them as farre as possibly he can that Christ his glorie beeing so much more excellent then theirs there described might be most highly exalted and yet the highest ascent of their honour which he can rise vnto is to title them ministring spirits standing about God from which seruice they are honoured with glorious names of thrones dominations powers Rulers principallities and although the Scriptures most vsually vnder this title expresse the low and humble condition of Christ who tooke on him the forme of a seruant yet also thereby the Lord would sometime signifie his great glorie as Isa. 42.1 Behold my seruant I will leaâ—e vpon him mine elect in whom my soule delighteth The Apostle Paul when he would prouoke himselfe to magnifie the free mercie of God toward himselfe maketh this the ground of his glorie and reioycing that God had counted him faithfull and put him in his seruice Vse 1. This serues to teach ministers their dutie that seeing the Lord hath so highly honoured them as to draw them so neere vnto himselfe as it were admitting them into his presence chamber yea vnto his councell table they are in way of thankefulnesse more straightly bound to two maine duties 1. diligence 2. thankefulnesse First diligence in wholly giuing vp themselues and strength in the dispatching of their masters businesse whose now wholly they are their eare is boared neuer to depart from him so as now they may not seeke or serue themselues but take themselues to be as the ciuill law calleth seruants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as sustaine no person but are become dependances and adiuncts yea indeede reasonable instruments in the hand of their master If motiues would stirre vp our diligence vnto the worke of God we want not a multitude as 1. this master hath most absolute power of life and death ouer his seruants 2. his eie is euer ouer them which prouoketh euen eie-pleasers to quicknesse 3. the fruit of diligence is the sauing of our selues and others 4. blessed shall that seruant be whom the master shall finde so doing 5. without this thou shalt become the vnprofitable seruant that shall be bound hand and foote and cast into hell the seruice is difficult as beeing an haruest an husbandrie a building a planting all which require labourers and painfull workemen it is the diligent hand that bringeth these workes to a commendable passe nay more it is a sighting with spirituall weapons against mightie and malitious enemies and requireth quicknesse and courage This busines needeth not whole armies of such souldiers as we reade of 1. Sam. 17.24 who ranne away when they sawe Goliah a farre off one poore and contemptible Dauid who is as good as his word when he saith Thy seruant will goe and fight with the Philistim v. 32. brings the businesse more happily forward then a nation of the former in whom we see the picture of the euill and slothfull seruant whose ende the Euangelist recordeth to be fearefull The second dutie is faithfulnesse It is required of euery dispenser that he be found faithfull and this faithfulnes must appeare 1. in gaining disciples not to himselfe but vnto Christ Iohn was a faithful seruant to Christ he must increase and I must decrease and Paul I seeke not yours but you but this was to present them as virgins vnto Christ. The lawe of equitie concludeth that whatsoeuer the seruant gaineth should become the masters But the world is full of vnfaithfull seruants who when they should come in their Masters name come in their owne Gehezi runnes after Naaman for talents of gold and change of raiment and saith his master sent him 2. In seeking to please and approoue himselfe vnto his master and not to other men Thus was Moses faithfull but as a seruant in all the house of God nay Christ himselfe is herein preferred Heb. 3.2 that he was faithfull to him that appointed him But wherein was this faithfulnes seene In Moses in that he did all things according to the patterne in the Mount In Christ in that his doctrine was not his but his fathers neither did he any thing of himselfe but all that his father taught him that spake he and all that he sawe the father doe that did he This same was the faithfulnesse of the Apostles also who preached onely what they had heard and seene of Christ and deliuered onely what they had receiued and this must be the faithfulnesse of vs their successors the Pastors and teachers to the ende of the world Vnto which we may bee mooued not onely in that we haue such a cloude of worthie examples but also in that we serue a good master one full of faithfulnesse readie to retribute our fidelitie with infinite advantage a farre more foreceable argument to bind vs vnto God then that of the Apostle to binde seruants to faithfull seruice of beleeuing masters And lastly because our master standeth in neede of our faithfulnes now when the most haue forsaken him I meane not onely the Clergie of Rome
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 â—oly 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
vnion when Dauid and God consult together Iehoiadab and Ioash and when Iosiah standeth with Huldas the Prophetesse and for a man to oppose the ordinances of Christ with this humane ordinance is to set the bodie and soule together by the eares Not therefore the faithfull Ministers of Christ but such as stand with the beast and his ordinances and with the Antichrist of Rome are enemies vnto magistracie and weakeners of the power of Princes while they teach that all Ecclesiasticall persons are to be exempted from the ciuill power while they binde their hands in freeing their subiects from all obedience euen in ciuill commands and while they highly dishonour them in giuing the Pope a power ouer them to set them vp and depose them at his pleasure and that in thei◠owne dominions where they are onely vnder God And here first may be noted that after the Apostle had taken great paines in the planting of this Church of Creta yet were many things wanting and defectiue still for Titus is left behind him to redresse things defectiue which must not be conceiued as that the Apostles either thorough ignorance forgetfulnes or carelesnesse omitted any thing but because they were cast into straights of time and could not euery where finish euery thing at least effectually and executionally but onely by way of direction Which is a ground of sundrie considerations First it noteth what was the speciall worke of an Euangelist namely that beeing the companions of the Apostles they were to bring on the work of the Lord to perfectiō both by establishing that foundation they had laid building on further by their direction where they left off The office was middle betweene the Apostle and the Pastor the calling was immediate from the Apostles as the Apostles was immediate frō Christ. Where by the name Euangelists are not meant those who in a straighter sense are so called as whose helpe the Lord vsed to write the historie of Christ and beginnings of Christian religion two of which were Apostles and other two their companions as Marke and Luke but those whom we call vice-apostles or pastors fore-runners who were in preaching the Gospel planting the ministerie and administration of holy things to be as hands and feete wholly at the Apostles appointment to call and recall whether and when they would such as Timothie Titus Marke Tychichus seruing now in one Church now in an other as the Apostles pleased to vse them whose office because their calling was from the Apostles and their worke seruing the founding and rearing of the first Christian Churches and that by the direction of the Apostles must needs also cease with the Apostles Secondly notwithstanding many defects and wants in this Church and those great ones and that in constitution for we see their cities were destitute of elders and Church gouernours yet was it neither neglected by Paul nor separated from by Titus as a cage of vncleane birds teaching vs not presently to condemne a number and societie of men much lesse of Churches for want of some lawes or gouernment for no Church is not wanting in some if they ioyne together in the profession of truth of doctrine and worship for so many of the Churches planted by the Apostles themselues might haue beene refused for wanting some officers for a time although they were after supplied How much better were it that the spirit of meekenes should lead into a patient expectation when God will further beautifie his Sion to make her become the praise of the world then that the spirit of pride should hurrie vs into a rash and peremptorie sentence against euen whole Churches Did not Paul when the Church of Galatia had reuolted from the Doctrine of free iustification by Christ yet call and account it a Church still Let them shew any of our errors of this nature Obiect But those Churches and this in Creta was in constituting but yours after a long time by publike lawes and common consent haue refused the lawes of Christ and that after you haue beene conuinced not to be the Church of Christ. Ans. But where is this sufficient conuiction If it be said in their bookes the truth is although they haue pointed vs to some wants yet none of them haue sufficiently concluded vs no Church at all and suppose our case were altogether as ill as they would make it who are they that they should giue vs a bill of diuorcement If a priuate man erre and offend must he not first be admonished and then censured and iudged but by whom by priuate men no but by the Church and shall not a whole Church or many Churches challenge the same forme of proceeding and therefore seeing this is not done by our neighbour reformed Churches which no doubt are the true Churches of God wee remaine and shall truely retaine the name of the Church and people of God and leaue them to the reforming of their error both in the matter of their plea as also in the manner of their proceeding Thirdly we learne hence that no Church is hastily brought to any perfection The Apostles themselues the master builders with much wisdome and labour and often in long time made not such proceedings but that had they not prouided labourers to follow them with a diligent hand all had beene lost Much a doe had they to lay the foundation and prepare matter for the building and yet this they did by conuerting men to the faith and baptizing them but after this to ioyne them into a publike profession of the faith and constitute visible faces of Churches among them required more helpe and labour and for most part was left to the Euangelists So as the building of Gods house is not vnlike to the finishing of other great buildings with what labour are stones digged out of the earth with what difficultie depart they from their naturall roughnes what sweate and strength is spent ere the Mason can smothe them as it is also with the timber and yet after all this they lie a long time here and there scattered a sunder and make no house till by the skill of some cunning builder they be aptly laid and fastened together in their frame So euery mans heart in the naturall roughnes of it is as hard as a stone his will and affections like the crabbed and knottie okes invincibly resisting all the paines of Gods masons and carpenters till the finger of God in the Ministerie come make plaine and smoothe way working in their conuersion And yet many conuerts although they belong to the Catholike Church make not a particular visible Church till they ioyne in some publike seruice and worship of God according to the lawes and orders appointed by himselfe 2. Besides this inward ineptitude and resistance neuer had any building except Babels towers which had Gods owne hand from heauen against them such outward opposites against it as this hath here is Satan and all
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 wâ—e 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
the iust causes of heauines and griefe Vse 1. Now this triall will discouer to many men their estates who lay hold on the doctrine of grace to saluation but not to instructiō Some beleeue not nor hope for any such estate herafter as the faithful are in Christ partakers of but for all our preaching of the fatnes of that land deale as the Israelites did with Caleb and Iosuah concerning the promised land who when they told the people that it was a good and a fat land and that if the Lord loued them he would giue it them and seate them in it they rebelliously bad stone them with stones but presently the sentence passed vpon them from the mouth of the Lord that they should neuer see that land Which were it not the conceit of men it could not be that they could liue so like the Sadduces who say there is no resurrection nor angel nor spirit Such as was that Cardinall of Burbon who professed that he would not giue his part in Paris for his part in Paradise of whose mind some who perhaps wil crie out on him are while they were wel appaid if there were no other heauē nor no changing of their estate were that Pope aliue againe it is to be feared he should not want Protestants taking part of his heresie who all his life time could not be perswaded whether there was an heauen or hell and therefore at his death blasphemously vttered these words Now shall I knowe whether there be a God an hel or any immortality of the soule and shortly after knew it to his cost Others are fallen asleepe with the euill seruant while their master maketh stay of his comming and in one dead sleepe of sinne or other out of which they will not be wakened wast out their dayes as though their soules should for euer sleepe after death such sleepers are ill watchmen Others call on the Lord Iesus to come but neuer till they be cast on their death bed their hearts nor mouthes neuer harbour such requests in their life time and therefore in all likelyhood they are vnsound And many others there are who nourish a false hope or rather a fancy in stead of hope for it is like the Popish perswasion of which we spake vnsound in the ground they haue nothing to shewe for the euidence of their faith as also in the qualities for it must be fedde by things they can see it must haue good hold and pawnes of God and then it can trust him it is most impatient in any of Gods delayes it wisheth not but feareth rather this comming of Christ and so cannot reioyce in the certentie that he will come to their full redemption it is vnsound also in the effects it purgeth not the heart many nastie corners lie there vnswept and vntrimd vp it frameth not to the obedience of Gods word and will it lifteth not vp the soule from the world to heauenly mindednesse and conuersation it vseth no meanes of conscience to hasten this comming of Christ it reioyceth not where they are it sorroweth not where they are not let the state of the Church sinke or swimme so they enioy their owne but let no man that would not be confounded leane vpon such an expectation in which there is nothing but deceit Vse 2. Seeing it is a propertie of the Gospel to lift vp the heart to waite for Christs comming let so many as professe to giue entertainement to the Gospel prouoke themselues vnto this expectation which beeing a dutie so necessarie and of so fruitfull vse through all the Christian life and yet so generally neglected amongest men because naturally mens hearts are drawne downe vnto the profits and pleasures here below therefore are the Scriptures plentifull here and elsewhere in most vehement and forcible perswasions to vrge vs hereunto For I. in the text euery word is a motiue vnto it as 1. in that it is called a blessed hope the person that hopeth is a blessed man and the end of this expectation is blessednesse Blessed is he that watcheth and keepeth his garments And Blessed shall the seruant bee whom the Master findeth so doing 2. the appearing is called a glorious appearing of a mightie God the iust iudge of all the world and 3. that he who shall appeare the iudge is the same who is our Sauiour in all which regards it is the part of all such as would attaine blessednes participate of his glorie and be saued by him to waite for his comming II. Elsewhere in the Scripture 1. we haue the commandement of God Luk. 12.36 Be yee like vnto men that waite for their Master when he will returne from the wedding that when he commeth and knocketh they may immediatly open vnto him 2. Herein is put a difference betweene the godly and the wicked it was euer a marke of good men to waite for Christs appearance the auncient beleeuers of the old Testament for his first comming in the flesh in humilitie so Simeon Ioseph of Arimathea Anna were described by this that they wayted for the consolation of Israel and how much more should we for this glorious appearance which bringeth not grace only with it but fulnes of glorie On the contrarie the vngodly person is described to be such a one as whose master commeth in an houre he looketh not and in a day he thinketh not so the foolish virgins had prepared nothing 3. The danger of those whom this day shall oppresse vnawares such a seruant saith that text shall be cut in two and haue his portion with vnbeleeuers such foolish virgins shall haue the gate of the marriage chamber shut against them and as the Apostle Heb. 9.28 Christ appeareth not the second time to the saluation of any but of such as waite for him 4. From the time of this appearing 1. in regard of the vncertaintie of it Rev. 16.15 Behold I come as a theefe in the night blessed is he that watcheth for if the house keeper knew what houre the theife would come would he not watch but we know no houre that we might watch euery houre 2. In regard of the nearnesse of it the Apostles time was the last houre and ours then cannot but be the last minute a fearefull thing and full of danger it is to conceiue that the Master will deferre his comming or that the Lord is slow as men count slacknesse or that the law is but a scar-crow because fellons are put in prison and bound ouer to the assises and not presently executed This day may be nearer in it selfe at least to thy selfe then thou thinkest for and yet a verie little while and he that shall come will come and will not tarrie Let vs applie our hearts hereunto a little Euery man when he seeth euery thing grow worse and worse can say surely the world draweth neare an end and much more may we who haue our senses exercised in the word
peculiar to mankind which he loueth better then all the workes of his hands besides as creating him in his owne image and giuing him Lordship ouer the rest of the creatures and hence he delighteth in the title and stileth himselfe from his loue to man and not from his loue to the Angels or any other creature And yet this loue of God must be brought a little lower if we would settle it on his right obiect for it is not generall nor absolute but respectiue and hauing reference vnto Christ as the verse implieth in whom it freeth from the miserie mentioned in the former verse and accepteth vnto that especiall mercie mentioned in the next In a word here is a greater and more glorious loue then was seene in the creation and preseruation of all things in the world here is a loue electing redeeming regenerating and glorifying miserable men a loue aduancing our humane nature in his sonne who tooke not the seed of Angels but of Abraham a loue which hateth worldly Esaus in comparison of his Iacob whom he calleth out of the world not by the outward sound of the Gospel only but by the effectuall call of his spirit in their hearts whom he loueth not as creatures but new creatures liker vnto himselfe then all the other by a restored and renewed image and for whom he hath reserued more loue in heauen when they shall become yet liker vnto him in all holines in the holy of holyes Quest. But how can such loue of man be ascribed vnto God seeing that so many vessels are prepared to destruction and so many millions are hated before they haue euer done good or euil and secondly of those that are dearest vnto him many yea the most are so afflicted and distressed that they scarce see any good day can this stand with such a bountifull loue Answ. First the goodnes of God must stand with his wisedom which affoardeth not the same degree of goodnes to euerie one it is not against the goodnes of a potter to make ignoble vessels to dishonour as well as to honour seeing the former haue also their good vses How could the goodnesse of a father appeare if he should set vp hogs and dogs at his table as well as his children as the Lord is good so he is wise to be so good to each in their degree as may make for his owne honour and advantage 2. This goodnes and loue of God must stand with his iustice also as well as his mercie Hence the Apostle would haue vs to cast our eye on two things at once in God when we would be satisfied in this point The goodnesse and the seueritie of God for this goodnesse cannot suffer euill and sinne in the impenitent vnreuenged it cannot suffer the good and bad to be alwaies mingled together no more then the good husbandmen can alwaies suffer the wheat and chaffe on the same floore 3. This loue and goodnesse is more seene and shining in sauing one soule by his Christ then his seueritie in the deserued death of al the vngodly the former beeing meere mercie the latter due desert Secondly he correcteth indeede his children often sharpely but the ground is good euen this loue and goodnes 2. the manner and measure is good with rods of men and not aboue their strength 3. the ende is good to drawe them nearer vnto himselfe Doth a father loose his loue when he correcteth his sonne whom he tenderly loueth was Christ hated when he was on the crosse or in the graue so when the adopted sonnes are conformed to the naturall they are not lesse but more loued in that they are not suffered to runne with the world that so they may not be condemned with the world Vse 1. This goodnesse of God is a singular consolation to such as are his It will not suffer them to want any good thing that is good for them but it will most certenly and seasonably communicate it it hath giuen the sonne and how can it but with him giue all things remission of sinnes peace of conscience wealth length of dayes grace and glorie Is the fountaine in thy fathers grounds then maist thou looke to drinke to sacietie of euery good thing shall any good thing be wanting to him that feareth the Lord no surely for his goodnes is entailed vnto them by promise by oath yea by season and possession But looke well to the purity of thy heart seeing God is good especially to the pure of heart Secondly we are taught hence sundrie dutyes 1. In the want of any good thing in confidence affiance of our hearts to flie to this fountaine of goodnes it is a liuing fountaine that knoweth not the yeares of drought here faithfully aske it hopefully expect it and in longer delaies or denials onely know it is a wise loue of a father who neither giueth his child hurtfull things nor yet any store of good things till he know how to vse them 2. In the receiuing or enioying of any good thing the praise and glory must be returned to this wel head which is the sea from which all the riuers of goodnesse flowe and to which they ought to reflâ—we as euery fauour then commeth from the Father of lights so let it lead vs vnto him againe 3. To admire and speake often of this goodnesse of our God and say with the Church who is a God like vnto thee for he not onely is pleased to take away iniquitie and passe by the transgression of the remnant of his heritage but to walke friendly and familiarly with men not onely the worthies of the former world such as Enoch who walked with God Moses with whome he talked face to face as a man with his friend Abraham with whom he imparted his secret counsels Iacob with whom he wrastled familiarly but euen vnto our selues whome he hath pleased not onely to admit vnto eternall saluation in his sonne but hath in the meane time reuealed vnto vs his secret thoughts sent out his spirit to accompanie comfort quicken raise and enlighten vs and his word to rule and direct vs and in the ministerie of it euen striueth with vs that he may leaue vs a blessing behind him It was his great familiaritie that he should shewe Moses the land of Canaan before his death but he hath shewed vs a farre off that euerlasting rest and receptacle of all the Israel of God And Paul himselfe was not more beholding to this goodnesse when he was taken vp into the third heauen then we are in hauing so many high mysteries reuealed vnto vs and so many great things put into our hands by faith and hope which we cannot vtter with our tongues nor yet with our hearts conceiue and shall our hearts be barren in the meditation and our mouthes mute and dumbe at such a goodnes as this is 4. To imitate this goodnesse of God whose nature and image we must put on daily we must grow
a word the very scope of this washing in Iordan directly concludeth against that Popish collection of his for why doth the Lord command him to goe and wash in Iordan rather then as he expected that the Prophet should lay his hand vpon him or by a word heale him Surely no stronger reason can be giuen then this that he should not attribute any power or vertue of the cure to the Prophets hand bodie or person but seeing he must doe that in which there is no such power at all but is so vnlikely a meanes of cure as Naaman almost scornefully reiected the whole glorie of the worke might returne to the God of Israel As vnlikely yea more that water should wash the leprosie of sinne from the conscience as the outward leprosie from the bodie of Naaman and indeede the worke in both is from the spirit of the Lord. The like may be said of the poole of Siloam wherein the blind man must wash and for that place in the 5. of Iohn concerning the poole of Bethesda which healed all manner of diseases the text saith plainly that it was the Angels stirring of the water and without it nothing was done and if the power had beene proper and naturall or inseparably tyed to it it would haue healed the second and third that had stepped in as well as the first So we say when the spirit of God mooueth these waters of baptisme there followeth a cure without which if a man were euery day baptized it would be vnavaileable to regeneration and sanctification Thus not to followe the rest and wast time in them we may see that when men willingly blind themselues it is iust with God to giue them vp to all delusions that in seeing they might not see nor vnderstand Vse 2. As to magnifie and reuerence these sanctified waters as the outward meanes in the right vse of which the spirit worketh and exhibiteth that which they represent so also to beware least wanting this inward worke of the spirit which giueth all efficacie and comfortable fruit of baptisme it become not a barren and a naked signe the rather in that the Lord himselfe obserued this corruption among his owne people that they stood too much vpon outward institutions as the Temple the law circâ—mcision the fathers c. and therefore in many places charged them not to trust in such lying words but to get the foreskinne of their hearts circumcised as well as the foreskinne of their flesh and not to rest in the title of a Iewe which was to be one but outwardly and in the letter nor that they were descended of Abraham according to the flesh except they were Iewes within and descended of Abraham according to the faith also so as by doing his workes they might resemble him So when we see Christians stand so much vpon outward baptisme and are well contented without the inward vertue of it when we see them glorie in the bare title without the power of Christianitie it is our part to imitate the Lord and his Prophets and call our people to get the circumcision not made with hands but by the finger and spirit of God which is more then to wash the foulenesse of the bodie for it is to put off the sinfull bodie euen the wicked corruption of the heart for so it is expounded to be the resemblance of Christ in his death and buriall first and then in the life of grace and glorie to which he rose againe Boast not then of thy baptisme without this change of thy heart and life for then thou boastest of a broken vowe call it not thy Christendome vnlesse by it thou beest set into Christ and transplanted by it into the similitude of his death thou art no better before God then an heathen oâ— Turke notwithstanding thy bodie hath beene washed in this lauer if thy heart still remaine foule and filthy and as good neuer a whit as neuer the better And this I speake of good ground and in the language of Scripture Do we not see the Iewes charged as not circumcised although they had the skinne of their flesh cut Isai. â—4 57.3 and Steuen goeth not as we say behind the doore to call them stâ—ffâ—necked and vncircumcised so why may not we speake the truth retaining in our hearts and stile the reuerence of that holy ordinance that the water in baptisme further then ioyned to the word and applyed to this holy ende authentically to seale that which God hath engrauen vpon it is no better vnto the vnbeleeuer then ordinarie pumpe water It is too Iewish and yet too common that the religion and profession of ChristiaÌ„s standeth for most part in outward shewe and glorie and such things as are made by the hands of men wanting that spirit and truth which is indeede the crowne of Christianitie and yet alas what will the representation of Christs death and resurection doe good if the vertue and power of it be wanting in the soule Vnto thy outward baptisme get the heauens opened as in the baptisme of Christ and see that the spirit hath descended vpon thee to the conuerting of thy soule and begetting thee to a newe life for this is the soule of baptisme without which it is a dead letter and a fruitlesse ceremonie Vse 3. As it is with baptisme so is it with all other ordinances of God no outward meanes of saluation can be effectuall vnlesse the inward worke of the spirit be added We haue power to come and heare the word but vnlesse the anoynting teach vs we shall remaine vntaught yea let the Apostles themselues preach the Lord must worke with them also or nothing will be done These two the spirit of the Lord vpon vs and his word in our mouthes make vp a sweete harmonie And how is it else that men after so long powerfull preaching and frequent hearing remaine ignorant hard hearted rebellious surely the reason is because the Lord giueth not an heart to perceiue and because the spirit bloweth not there to giue the seeing eye and hearing eare which where it is wanting a man may sit out as many summons as Pharaoh did and neuer the better yea the more hardned So in afflictions and corrections which are durable and lingring on many why do men profit so little why doe they not open the doore of discipline why are not the roddes of correction the tree of life to a number surely because the spirit boareth not the eare he teacheth not the right vse of them Obiect But what can I doe withall if the spirit teach me not Answ. The spirit would not be wanting if men would come preparedly to be taught But 1. men come without beleefe and mingle not the word with faith and so it becommeth vnprofitable or 2. without repentance whereas the humble shall be taught in the way onely or 3. without praier and the spirit powreth not out these waters of grace but vpon thirstie