himselfe either stand still like a statue in the way or else like the creuise goeth backward but he must in nothing giue offence least his Ministerie be blamed yea more he must be an example to the â—â—ocke so Paul enioynes Timothie to be to them that beleeue an example in word conuersation loue spirit faith purenes euen as he set himselfe an example to Timothie 2. Tim. 3.10 But thou hast knowne my doctrine manner of liuing purpose faith long suffering loue and patience for this example hath the force of a rule either good or bad Peters example constrained the Gentiles to do like the Iewes and Barnabas was drawen in with him see also 1. Pet. 3.1 Now not needing further motiues to prouoke Ministers to labour after good life we will onely mention some meanes whereby euery of them may become vnreprooueable 1. Labour with thy heart to set it selfe still in the presence of God and this will be a meanes to keepe it order whereas otherwise an vnruly heart will breake out one time or other 2. Haue a care of a good name as well as a good conscience not so much for thy owne as for Gods glorie neither because thy selfe but others stand much vpon it 3. Auoid occasions of sinnes appearances of euill seeing thy motes become beames 4. Studie to doe thy owne dutie diligently meddle not with other mens matters 5. Curbe and couer thy own infirmities buffet thy bodie and bring it in subiection 6. Daily pray for thy selfe with desire of the prayer and admonition of others Thus oughtest thou that art a Minister set thy selfe a coppie vnto men howsoeuer the most rent such coppies out of their bookes as too precise and exact Vse 3. How men are to conceiue of Ministers not as of men without sinne or infirmities as the Apostles confessed they were mortall men subiect to the same infirmities with others and to acknowledge the goodnes of God in keeping them altogether not from all sinne yet vnreprooueable that is vntainted of greiuous crimes whereby his name and this calling should be highly dishonoured which were it well considered of men we should not heare such outcries against euery infirmitie in the person of the Minister as though the verie calling could exempt him from sinne which we see the calling of the very Apostles could not doe Husband of one wife Hauing â—eard what is generally required of euery Minister that he be vnblameable Now we are with the Apostle to descend to those priuate vertues which concerne his economicall administration And those in this verse are two the former concerning himselfe in preseruing his owne chastitie the latter respecteth the persons within his family namely his children ouer whom he is to exercise Christian authoritie gouerning them as a father who is a Minister framing them to dutie towards God and himselfe and trayning them vp carefully in the doctrine both of faith and good manners For 1. concerning their religion it is required that they be faithfull children 2. For their manners they must be 1. temperate 2. obedient And both of these declared in their contraries whereof they must be free as 1. they must not be slandred of riot which is a lauish wasting and a needles spending of goods 2. Not disobedient but such as will endure the yoke These two vertues must especially be exercised of euery one that is to be a Minister of Christ the former of which beautifieth his owne person the latter graceth his family and both of them adorne his calling and profession To vnderstand the former aright we must first remooue the false interpretations and 2. propound and establish the true sense and then come vnto the doctrines And first where the Apostle requireth that the Minister be the husband of one wife the Papists interpret it most ridiculously in an allegorie affirming that Pauls meaning is that an Elder must haue but one wife and that must be his Church But the scope of the place is not to answer the question whether one minister may haue two Churches or no but what a one he ought to be for the gouernement of himselfe and his that is to be set euer any people 2. What meaneth it that this husband must haue faithfull children if he may not haue a wise other then the Church If it be said that by these children must be meant the faithfull and the children of God begotten in the Church I answer that the same Apostle to Timothie cutteth the sinewes of all such cauills where he expoundeth the same precept necessarily to be meant litterally and not in this allegorie by the reason of it annexed for if he cannot gouerne his owne house how shall he gouerne the house of God Secondly others say he must be the husband of one wife onely and that after the first he may not haue a second Which opinion Montanus and Tertullian extended to all sorts of men the Grecians after restrained it to the Clergie and the Romanists were readie inough to take it vp and stil reserue it among the rest of their rubbish But that also is as grosse and false exposition For 1. he that marrieth a second wife after the decease of the first if he keepe himselfe faithfully vnto her is still but the husband of one wife seeing the lawe of the former is by God dissolued 2. It is a generall commandement that if the brother die without children his next brother was to marrie his brothers widow and raise vp seed vnto him Now as in the other tribes so doubtlesse happened it among the Leuites and therefore the Leuite although a widower was to marrie his brothers wife Obiect If it be here said that we now are in precepts deliuered to Ministers of the newe Testament and are not to square our selues vnto that speciall administration of the old I answer that the generall precepts of the newe Testament affirme no lesse as He that cannot containe let him marrie and to all widowes the Apostle giueth leaue to marrie so in the Lord and that that is of generall perpetuall equitie to men as well as women and to all sorts of men as to one kind is plaine by Rom. 7.3 The woman if the husband be dead is free from the law of the man so as she is not an adulterer if shee take another man To which truth many of the fathers accord Thirdly an other sleight of the Papists must be auoided who haue thus corrupted it If any haue beene the husband of one wife and now be not he may be a minister but the spirit of God changeth no tenses here and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be supplyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lastly neither must it be vnderstood so as the Minister must of necessitie be the husband of one wife and may not liue single for though all cannot receiue Christs speach concerning continencie yet some there are to whom it is giuen and to them his
hearts God giues them ouer to beleeue and broach doctrines besides the word all their learning hindreth not nay rather armeth them to sticke fast to falshood and errors and to defend doctrines of much loosenesse and libertie Especially the iudgement of God is come vpon the Romish Church to the vttermost who because they lay this for a ground of their doctrine that this word is not of it selfe faithfull and certaine vnlesse the Church and Councels and the Pope authorize it to mens consciences and that any other word thrust vpon the Church by the former authoritie is euery whit as faithfull as this hence is their whole religion a mysterie of iniquitie and delusion hence comes in intercession of Saints worship of images prayer to and for the dead pilgrimages here purgatorie hereafter reuelations masses bread-worshippe propitiatorie sacrifices mixture of Moses and Christ which is a doctrine cutting them off from Christ who haue before cut off the authoritie and credit of the Scriptures which are the word of Christ which fearefull iudgement let it mooue euerie Timothie and Titus carefully to keepe the worthie thing which is committed vnto them 2. Euerie Minister is taught hence to hold him vnto this faithfull word for so he shall deliuer not things doubtfull and vncertaine but such as men may leane vnto rest and as we say write vpon And this is insinuated by our Apostle that that is a faithfull ministerie which holdeth it selfe vnto a faithfull word such as is the sure anchor of mens soules against which hell gates cannot preuaile Such was the ministerie of the true Prophets Ieremie saith of a truth the Lord hath sent me and bidden me speake these things of the Apostles who deliuered such things as they receiued of the Lord and commanded vs that if an angel from heauen or a deuill from hell should bring not a contrarie but a diuerse doctrine from that to hold him accursed yea of the Sonne of God himselfe who said my word is not mine but my fathers What horrible blasphemie then is daily practised in the Popish Churches whose teachers calling these faithfull words a nose of waxe send men to dumbe idols the teachers of vanities and lies yea to Apocryphall writers to fathers councels Bishops and Popes as though the Scriptures had lost all their faithfulnesse or as though the canons decrees summes and sentences of men were more stable then that eternall truth that shall out-last heauen and earth Was this a faithfull word in Pauls time and is it not so still doth the sonne of the eternall father pronounce of his fathers word that it is not onely true but truth it selfe and that not one iot of it can passe or faile and is it any other then the voice of Antichrist which shall say that it is no certaine word at least to me vnlesse the Church say so Shall the spirit of God call it a sure word of the Prophets and Apostles and a word of truth and shall we heare a wicked and lying spirit come out of hell and say that this stabilitie and truth dependeth vpon man whereas let God be true and euerie man a lyar and that if those men whom they tearme the Church change their minds or any sense in the Scripture so doth the holy Ghost also Let these owles flie the light of the Scriptures as such as loue to liue in darkenes carnall religion must haue carnall props like lips like lettice we say and such a Church such lawes As for vs let vs as it standeth vs in hand hold vs vnto this faithful word and not in stead of it deliuer the vnfaithfull words of men whether Philosophers or fathers or schoole-men And is it not good reason that we should be tied to this word when euen the Prophets and Apostles were Isai must take a role and write and binde the testimonie and seale the lawe among the disciples the commandement to Ieremie was preach the words that I shall tell thee In the newe Testament they must heare Moses and the Prophets Paul was separated to preach that Gospeâ— which was promised before by the Prophets and accordingly he witnessed that he spake nothing besides the things foretold by the Prophets Againe what ministeriall worke is it which this word doth not most naturally and happily effect for this is a sure instrument to beget faith Ioh. 17.20 and to confirme it Act. 15.32 to conuert soules Psal. 19.7 and to saue soules Iam. 1.22 Now vnto hearers this doctrine affoardeth also speciall vse of instruction 1. If it be so faithfull a word euerie man must attend vnto it 2. Pet. 1.19 we haue a surer word to which yee doe well that yee attend 2. To lay vp this word surely as beeing the sure euidence of thy saluation and of thy heauenly inheritance among the Saints Men locke vp their euidences or convaiances of land in sure and safe places delight often to read in them suffer no man to cousen them of them whatsoeuer casualtie come these are by all meanes possible safegarded and shall any man carelesly neglect such an euidence as this is without which he hath no assurance of saluation nor the tenure out of his idle conceit of one foote in heauen a lame man if he hold not fast his staffe falleth and whosoeuer looseth his part in the word looseth his part in heauen 3. Here is a ground of thankfulnesse in that the Lord hath not onely vouchsafed vs life and glorie and immortalitie when we were dead and when nothing could be added to our miserie but hath also giuen vs such a constant guid and direction therunto we might either haue groped after him in palbable darknes or haue had such direction as might haue affoarded vs lesse assurance and comfort but now beleeuers knowe assuredly that they were loued of the father before the foundation of the world and out of that loue chosen vnto life that the Sonne was sent to ransome them from sinne and present them iust before his Father that his spirit is sent out to regenerate them and to further and finish their sanctification that by his prouidence they are supplied in all their good that by his power they are protected from all their euills He might haue brought vs to heauen and neuer haue let vs know any of these comforts in earth yet would he not so slenderly leaue his Church but as our Sauiour noteth he hath spoken and written this word that our ioy might be more full which is one generall vse of the whole word of God Now what can we doe lesse then in way of thankfulnes 1. yeeld vp our selues to be directed by this faithfull word 2. Beleeue it in whatsoeuer it commandeth threatneth or promiseth in that it is such a faithfull word and hereby we set also our seale vnto it 3. Constantly cleaue vnto it in life and in death and not to be so foolish as
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 beaâ—ing 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
ΑÏχην απαντων και τελοσ ποιει θεον A COMMENTARIE VPON THE EPISTLE of S. PAUL written to TITVS Preached in Cambridge by THOMAS TAYLOR and now published for the further vse of the Church of God With three short Tables in the end for the easier finding of 1. Doctrines 2. Obseruations 3. Questions contained in the same Eph. 4.7 Vnto euery one of vs is gi 〈…〉 â—â—cording to tâ—â— measure of the gift of Christ. Printed for L. GREENE 1612. TO THE RIGHT HONOVRABLE ROBERT LORD RICH Baron of Leez Grace and peace from the Father Prince and Spirit of peace Amen RIght Honourable worthy is that saying of Salomon Cant. 2.2 Like as the lillie among the thornes so is my loue among the daughters By the lillie is meant the Church and the true members of it so called 1. Because they are planted by the good husbandman in the feild of the Church watred with the dewes of heauen hedged and preserued by his continuall care 2. They are beautifull for Salomon in all his royaltie is not clothed like one of the lillies of this feild who are couered with the roabe of Christs righteousnesse who is the true Salomon 3. They are fragrant for their smell The smell of their garments that is the graces of God which decke and adorne their soules as a costly and comely garment doth the bodie are like the smell of Lebanon which in the spring by reason of the Cedars and other sweet trees gaue a most sweet sent euen so these graces in Gods children smell sweete that is are in much acceptation and delightfull to God and good men By thornes are meant wicked men hypocrites heretikes tyrants open and flagitious sinners scandalous in doctrine and life so called 1. because although the earth be a naturall mother to them as a stepmother to the lillies yet Satan the malicious man busieth himselfe in the incessant sowing and setting of them 2. They would for euer choake and keepe vnder the lillie if the hand of God were not euer with it to preserue it 3. They are dangerous to meddle withall except a man be well fenced hardly can a man carrie coales in his skirt and not be scorcht and as hardly runne into wicked companie and not be hurt So is my loue the faithfull spouse of Christ is his loue So called because 1. he maketh her louely 2. accounteth her so 3. worketh a reciprocall loue in her heart towards him 4. desireth mutuall coniunction with her and effecteth it 5. his loue beeing liberall he giueth her himselfe and with himselfe all things which pertaine to life and godlinesse euen grace here and glorie hereafter Among the daughters not virgins as Cap. 1.2 who make vp this loue of Christ but all other assemblies in the world which professe themselues daughters by challenging the Catholike Church for their mother and yet indeed cleaue vnto it but in outward profession onley From this place I gather two conclusions First what is the estate of the Church in respect of it selfe it beeing as a lillie among thornes Secondly what it is in respect of God so is his loue among the daughters The former sheweth that the condition of the purest Church vpon earth is to be beset with dangerous and noysome thornes hurtfull and gracelesse men who prick and annoie the lillies in their goods names liberties and liues For when there were but two persons borne in the world one was a lillie and the other a thorne which trod downe the lillie Cain drew his brother into the feild and slue him Afterwards when one would haue thought that all the thornes had bin destroied by the flood brought vpon the world to this purpose yet was there a Cham left of whome quickely sprowted that cursed race of the Cananites who were euer pricks in the sides and thornes in the eyes of Gods people It is no newe thing for Iacob to be ouertopped by an Esau nor for Ioseph to be pricked and molested both at home and abroad neither his fathers house nor his fathers eye can safegard him Nay the fairest lillie that euer saw the sunne was most beset with thornes that euer was all his innocencie wisedome meeknesse puritie and loue could not keepe them off him but they pricked him to the heart and wounded him to the death euen the shamefull and ignominious death of the crosse How was this lillie beset with thornes in Egypt in the wildernesse in Babylon in Iudea when Christ sent his Disciples out as sheepe among wolues how in the tenne persecutions how at this day and so shall it be till the great day in which all the thornes shall be cast into the fire And no wonder thornes do but their nature which are good for nothing but to pricke and to burne It standeth therefore the lillies in hand to be so much the more carefull to fence themselues against their molestation And this shall they doe by obseruing these fowre rules 1. Because the thornes hinder the rooting of the lillies these must double their diligence in the rooting of themselues in the grounds of true religion for this yeeldeth hope of rising stablishing and continuance in the faith 2. Because thornes seeke to keepe the sunne from the lillies and hinder the comfortable heat and light of the word from them these must so much the more carefully frequent the places where the light of wholesome pure and comfortable doctrine doth more brightly displaie it selfe 3. Because thornes seeke to pricke the lillies in their names and profession these must more circumspectly fence themselues with innocencie and godly conuersation and in nothing in no part lie open vnto them 4. Because the lillie is a weake plant to defend it selfe from the stiffnesse of the thorne it must fortifie it selfe partly with comfort in the presence care and loue of God the husbandman who is euer in his feild and partly with the prayer of faith that he would be pleased still to looke vnto it to raise vp Pastors and teachers according to his owne heart to water cherish and preserue it especially in these last daies wherein the feild is ouergrowne with scandalls Apostacies trials and reproches wherewith the lillies are daily scratched torne and in great ieopardie The second conclusion is that the Lord maketh a pretious account of euerie faithfull soule and preferreth it aboue the wicked so farre as a lillie is for the beautie sweetnes of it to be esteemed aboue all the thornes with which it can be beset And indeed beleeuers are the most precious of men the most noble persons of the earth descended of the blood of Christ neere vnto God and next attendants to the king of glorie advanced aboue all the rest by the speciall grace of free election of iustification of sanctification and adoption And who can denie seeing these are Gods peculiar an hallowed thing a chosen people the Lords first fruits his remnant called out of all nations and kinreds the sonnes and daughters of God
sense of much loue in forgiuing many sinnes doth greatly constraine and enforce double thankefulnesse all which I haue spoken that no man be discouraged otherwise then to lead him through his course with constant humilitie for his estate past if for the present he finde a change but rather breake forth into the magnifying of that maruelous power of God and that free grace of his who is the moouer and perfecter of our whole saluation The 2. point in this description of the person of Titus is the title of relation my sonne according to the common faith that is my son not whom I haue begotten according to the flesh but to the faith namely both to the gift of faith for Paul was his spirituall father by whose meanes and ministerie he was conuerted as also to the doctrine of faith not to beleeue and professe it onely but also become a teacher of it Which doctrine is called the common faith 1. because the matter of it is common to Paul Titus and all the elect 2. the manner of propounding it in which they did mutually consent is common to all beleeuers 3. in regard of the common obiect which is Christ and all his merits which belong to all the faithfull 4. in respect of the common profession of it it beeing the badge of euery Christian. 5. of the common ende of it which is saluation the ende of euerie beleeuers faith Out of this title note two lessons 1. That Ministers ought to be spirituall fathers to beget children to God 2. That faith is one and the same in all the elect Doctr. 1. That Ministers are spirituall Fathers to beget children to God appeareth in that the Hebrew phrase not onely stileth them by the name of fathers 1. who indeed are so properly by the way of blood naturall generation 2. neither onely those who are in a right descending line though neuer so far off 3. neither onely those who adopt others into the roome and place of children 4. but those also that are in the roome of fathers either generally as all superiors in age place or gifts or more specially such as by whose counsell wisedome tendernes and care we are directed as by fathers who in these offices and not in themselues for sometimes they be inferiours otherwise become fathers vnto vs. Thus was Ioseph an inferiour called a father of Pharaoh that iâ— a counseller Iob for his tendernes and care called a father of the poore Schollers of the Prophets called sonnes of the Prophets Elisha saith of Eliah my father my father and Iubal was the father of all that plaie on harpes But much more properly is the Minister called the father of such as he conuerteth vnto the faith because they beget men vnto God as Paul did Onesimus in his bonds in which regeneration the seede is that heauenly grace whereby a diuine nature is framed the instrument by which it is conueied is the word of God in the Ministerie of it The mother of these children of God is the Church which conceiueth them in her wombe which trauelleth of them and bringeth them into this spirituall world which bringeth them vp in her bosom and nourisheth them at her brests first with the milke of the two Testaments and after with stronger meate till they be strong men in Christ. Obiect Matth. 23.9 Call no man father in earth and God is the onely father of spirits Hebr. 12.9 Ans. The place doth not simply and absolutely forbid the calling of any man father for then had the Apostle sinned in calling himselfe the father of the Corinths and Timothie and Titus his sonnes yea the Lord himselfe goeth before vs in example in giuing this title not onely to the fathers of our bodies but all superiors besides in the first commandement But the scope of that place is 1. to condemne the ambitious seeking and boasting in the titles of father doctor c. 2. to teach that no man should depend vpon any other as the principall efficient cause of his birth either naturall or spirituall for God is properly the father of vs all not according to our spirituall birth onely but euen our naturall also for he formeth in the wombe he bringeth out of the wombe and in him we liue and mooue and haue our beeing and what Ministers or fathers of our bodies act herein they doe it as instruments by whom the Lord worketh True it is that the Lord hideth his worke by instituting such meanes as haue in them some shew of inherent power to produce such effects and for their further reuerence ascribeth to these instruments his owne work and his proper titles of fathers sauiours yet is no man for this to ascribe the principall power of begetting him whether in the flesh oâ— in the faith to any man otherwise then as a subordinate meanes vnder God that the whole praise of the worke and of our life naturall and spirituall may be ascribed vnto the God of life and the spirits of all flesh Thus we see how Ministers are fathers and so to be accounted Vse 1. No man can be saued in an ordinarie and visible Church where the Ministerie of the word is setled but by a second begetting and birth for that which is borne of flesh is flesh and therefore he must haue another father besides the father of his bodie for no spirituall father in earth none in heauen euery child borne into the world hath a father although many sonnes of the earth know not their father examine thy heart am I born into the Church who was my father and here what a number of the sonnes of the earth earthly and base minded men and women professing themselues to be the sonnes and daughters of God know neither father nor mother besides those of their bodies and conceiue no more of this heauenly birth then Nicodemus who although Christ himselfe taught the doctrine of regeneration yet asked how could those things be for what is that which is generally taken and rested in as the new birth and deceiueth the most men and women in the Church surely the repressing of wickednes of nature that it breake not out into excesse of riot and perhappes not the restraining only but the reforming of some grosse vice or vices which may be and generally are where is no renewing nor birth into the Church Iudas so liued as no man could say blacke was his eie but yet was a deuil out of which example we euidently see that euen the supernaturall decrease and restraint of vice in the reprobate is farre from the new birth of the elect Let him then that would not be deceiued in this waightie matter looke he be renewed that he be a new creature a new man compleat in all his parts for as the soule is whole in euery part of the bodie so is the beleeuer renewed in euery part that although there be no lust but may assaile him yet none shall dwell
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.
2. More specially by grace of those who are adopted and renewed by grace and thus God is properly our father in heauen and no man is to be called father in earth Secondly when God is personally called father then it is to be taken for the first person and this title is giuen principally to the first person in Trinitie 1. because he is the Father of the second person the word by nature and by eternall generation 2. because he is Father to Christ in respect of his manhood not as to other men by nature or grace of adoption but by personall vnion the humane nature subsisting in the person of the word 3. because from both these followeth that by Adoption he becommeth the father of all the elect beeing members and making vp the bodie of Christ. And this is the respect wherein God is tearmed Father in this place both because it hath relation to the second person here nominated as also because in prayer we must repaire to God the Father in Christ our head and Mediator And our Lord Iesus Christ Christ is Lord in himselfe as God and Lord ouer all blessed for euer both in that he giueth essence and susteining to all things as also possesseth all things and ruleth euen the most powerfull and glorious of all creatures and is called Lord of the Angels much more ouer the Deuils themselues Againe he is our Lord 1. as Mediatour we beeing his inheritance giuen him of his Father 2. as a Redeemer purchasing vs beeing captiues and thralls to Satan 3. as a head of his Church quickning and gouerning the whole bodie of it whether militant or triumphant 4. in regard of his power and dominion for to him all power is committed in heauen and in earth who hath put all things vnder his feete in him we hold all things as in capite and to him we owe all homage and subiection in all obedience both actiue and passiue Quest. But how can Christ be a Lord seeing he is euery where called a seruant Ans. Christ considered in the office of Mediatourship is after a speciall manner a seruant of his Father and so his Father calleth him for my seruant Dauids sake and Behold my seruant because he faithfully serued him in the worke of redemption in that he was made man came into the world fulfilled the law prayed vnto his Father and was made obedient euen to the death yet all the while of his seruice he remained a Lord in himselfe and by his seruice became the Lord of his Church redeemed ones in a speciall manner Our Sauiour There is no other name giuen but this Obiect The Father and the holy Ghost saue also Answ. Although all outward workes of the Trinitie which make for our comfort and saluation are vndeuided as beeing one and coworking yet in performing them we must obserue an order among them the Father is the fountaine from whom the Sonne for whom as a meritorious cause the holy Ghost by whom we communicate of all blessings so all three saue but the Father by sending the Sonne the Sonne by paying the ransome the holy Ghost by applying it so all create redeeme sanctifie yet obseruing this order and manner of working when the workes are more personally attributed vnto them creation is ascribed to the Father not excluding the sonne and holy Ghost redemption to the Sonne and sanctification to the holy Ghost Which order is rather here to be obserued because our Apostle expresseth it in his prayer for these graces when he craueth them both from the Father and the Sonne not excluding the holy Ghost whereby we are taught how to direct our suits also namely that the Father by the Spirit through his Sonne our Lord Iesus Christ would enrich vs with grace and the fruits of it Obiect But there are other sauiours as Ioshua and other Iudges and Kings yea Prophets and Ministers are called sauiours Ans. 1. These all were men and as men saued But of Christ it is said Behold our God he shall saue vs. 2. Some of them as Iudges were typicall sauiours sauing 1. the bodies 2. of one people the Iewes 3. from temporall death and oppression but Christ saueth the bodies and soules of all beleeuing Iewes and Gentiles from hell and condemnation 3. Others as Prophets and Ministers are onely ministeriall and instrumentall sauiours not properly onely for sundrie causes the worke of the efficient is ascribed to the instrument whom the Lord vseth in publishing this saluation but Christ alone saueth by meriting and paying the price and bringing home to the heart this redemption Obiect But we haue yet sinne in vs and therefore are not saued from it Answ. We are saued euen for the present from the wrath and poyson of it in part for euer from the damnation of it so as the strength of it is gone This is the meaning of this salutation which beeing a prayer sheweth vs both of what kinde our salutations ought to be in which we would testifie our loue to whom we write namely to wish them the best blessings as also in what manner not sending formall salutations without feeling abstracting curtesie from conscience but they must proceede from a religious and reuerent affection of the heart for euery prayer ought to come from the heart and as hauing God himselfe a witnes of the truth of the spirit in such wishes as Rom. 1.9 and Phil. 1.8.9 Now the principall lessons in this prayer are two 1. That the free and euerlasting grace of God in Christ is the foundation of all blessings spirituall and temporall 2. Peace is the fruite of the grace and mercie of God Doctr. 1. The grace of God is the whole sufficiencie of his people the first middle and last cause of euery good thing conuaied vnto them or issuing from them not once did the Lord enforce this point vpon his owne people teaching them by things temporall their spirituall estate and condition Deut. 7.7 The Lord set his loue vpon you and chose you not because you were moe in number for you were the fewest but because he loued you cap. 9.4.6 Say not in thine heart because of my righteousnes the Lord hath giuen me this good land for thou art a stiffnecked people and were they not yet further off from meriting and procuring to themselues spirituall blessings and that heauenly Canaan and euerlasting rest prepared for the people of God and if we consider our condition before this grace be reueiled and shine vpon vs are not we in our blood when the Lord first couereth vs with his skirts and no eie but his pitieth vs he calleth vs with Adam out of our thickets when we runne from him and are hiding our selues then finding vs when we would not be found Vse 1. To confute the Popish doctrine which depresseth this grace of God and endureth not that the castle of a mans saluation should be altogether founded without
neither apprehend conceiue nor iudge of the truth propounded or the practicall facultie included in the conscience seeing this dependeth vpon the former it must also be polluted the which two faculties if they be depraued and vitiated that is if the vnderstanding be blinded and the conscience led by such a blind guid how can it be but the whole man should sinke downe in the puddle of all impious impuritie That is the scope the sense and meaning followeth To the pure all things are pure In this former branch of the verse three generall points are to be considered 1. Who are meant by pure persons 2. How all things are pure or impure 3. How all things are pure to the pure To answer the first question we must finde out what puritie both for kinde and degree is here meant All puritie is either in the fountaine or thence deriued The former is the most simple perfect and immeasurable puritie in the creator the latter is some darke image and shadowe of the former in the creature according to the measure of it so long abiding with it as it cleaueth vnto him or he vnto it The former is not meant but the latter which is of reasonable creatures either angels or men differing indeede in degree according to their capacitie but not herein that before the fall of either it was a puritie mutable in them both But to drawe to our Apostles subiect this puritie is not now considered in the Angels but in man Neither is it that puritie which we had in our innocencie for though then we were purer then the Nazarites of Ierusalem who were purer then the snowe and whiter then the milke yet by our captiuitie vnder sinne our visage is become blacker then a coale But a puritie of an other qualitie such a one as is renewed vpon vs by the Lords beholding vs cleauing vnto vs not that shining spotles purity which we had while we were able to behold him cleaue vnto him This puritie then is not set in vs by nature but made ours by grace and beeing the puritie of our Mediator is imputed vnto so many as shal stand righteous in the sight of God the Father The persons therfore here called pure are such as by faith are set into Christ by whose blood they are iustified and by whose spirit through the meanes of the word that immortall seede of regeneration they are sanctified and reserued vnto life euerlasting And hence to both these is the purifying and cleansing of sinners ascribed in the Scriptures 1. Faith not onely as a hand laieth hold on all Christs righteousnesse to make the sinner stand iust before God but inwardly by little and little purifieth the heart causeth that puritie to breake out to the eies of others as well as our selues And 2. for the word in Ioh. 15.13 Now are ye cleane through the word I haue spoken vnto you Quest. But how can such persons be called pure seeing the Lord findeth no puritie in the Angels themselues and how much lesse in those who dwel in houses of clay and besides Paul euen a regenerate man exclaimeth that he knewe no good by himselfe Answ. That place of Iob denieth not puritie to the Angels simply but onely comparing theirs with Gods it is as a little streame yea a droppe to the ocean which is nothing in comparison And for that of the Apostle it was with him as it is with other beleeuers who are able to discouer more drosse then gold in themselues and therefore neither he much lesse ordinarie and common Christians can be called pure of the greater part but onely of the better Hence is it that though beleeuers haue receiued the spirit but in weake measure yet are called spirituall and beeing farre from perfection are yet called perfect not by that legall perfection which is entire in all the degrees but that Euangelicall which bringeth all the parts forward towards those degrees Nay more Christ himselfe calleth his loue all faire and saith there is no spot in her yea as pure as the Sunne as faire as the Moone and to his Apostles that they were all cleane euerie whit saue Iudas 1. because by faith euerie member of the Church laieth hold vpon Christs most absolute puritie 2. the spirit of regeneration hath washed euery part although in part onely nor so cleane as it shall be yet so as that perfect puritie is sealed assured to the soule by it 3. the Lord doth account euerie such beleeuer pure euen for the present imputeth neuer a spot vnto them but reputeth in his Christ all faire 4. hath promised them that for time to come they shall become so absolutely cleane as though they had neuer beene defiled Doctr. The estate of a Christian is a most honourable estate because his person is pure in the sight of God euen whilest he liueth here vpon earth And this cannot otherwise be seeing such a one beeing predestinated vnto life is also iustified and sanctified by the former of which a sinner is perfectly freed from the guilt and curse of sinne and by the latter imperfectly and in part from the reliques and seruice of sinne the former in that the blood of Iesus Christ sprinkled vpon his conscience cleanseth him from all sinne the latter in that the spirit of sanctification washeth his heart with pure waters vntill it be cleane Now whereas some may thinke they haue inough confessed to endite sincere Christians of blasphemie or heresie at the least as hauing opinion of their owne puritie with a Pharisaicall despising of others saying with the Iewe stand aloofe for I am more holy then thou or with the Pharisie Lord I thanke thee I am not as this man c. let them know that we teach and true beleeuers hold that their puritie is neither their owne nor so in their owne account but onely in regard 1. of Gods washing of their robes in the blood of the Lambe and 2. of his gracious acceptance of them so washed as pure and cleane Farre is the true beleeuer from the damnable conceit of the Catharists whome in our language we tearme Puritans who following Novatus his heresie were also called Novatians who thought that the life of a iust man is to be made vp without sinne spot or wrinckle or else the Church could not be made vp of them Farre also from that accursed doctrine of the Papists who are indeede Puritane heretiks and the right successors of Iovinian Ebion Pelagius in that they affirme that in the regenerate after Baptisme there is nothing which hath the reason of sinne or which God can hate that they are able to fulfill all the commandements yea and doe more then so that they haue deuout men and women that can merit life eternall for themselues and others that men may must expect their saluation from an inherent righteousnes Why should we not then abhorre these
to bearing of children then surely for women to despise the ministerie which is the meanes of beginning and continuing in faith loue and holinesse is fearefully to despise fellowship with God and life euerlasting Secondly women must walke in as straight waies to heauen as men sinne is as odious in Eue as in Adam vnder the same lawe are they borne by the same lawe are they to be ruled in this life and iudged in the life to come the same pretious promises of life are made vnto them the same pretious faith must lay hold vpon them the same spirit must inhabitat them the same graces which accompanie saluation must beautifie them Women must worship God as well as men Lydia Act. 16.14 must feare God Act. 17.4 the chiefe women not a fewe must be disciples full of good works and almes to the Saints as Dorcas all or any of which graces if elsewhere they can attaine or performe then by the direction and institution of the word we will giue them leaue to contemne it with the whole ministerie of it but if this be the word of faith which we preach the word of the kingdome and if we haue the words of eternall life let them goe elsewhere or by any other direction saue this whether of naturall reason fleshly wisedome lewd custome or what euer may perswade it they shall surely faile of faith of the kingdome and of life eternall in the ende Obiect But how often haue we heard Popish or profane men alleadge to the contrarie What should women minde the Scripture or meddle with religion what haue they not huswiferie at home haue they not children seruants and a calling to tend and how often doth our religion heare it selfe disgraced in that it is embraced by women who they say are simple and easily seduced Answ. To all which I answer that if these wretches had prooued that women had no soules to loose or to saue such gracelesse discourses were more easily to be admitted 2. Might not a man haue come vpon Marie with the like interrogatories why haue you nothing to doe but to sit downe at Christs feete to heare words which concerne you not haue you no huswiferie to set your selfe about doe not you see you haue a great Prophet to giue entertainment vnto doe you see your sister Martha medling with such matters But if any had thus rebuked her would Christ haue recanted that which he had affirmed of her that she had chosen the better part and if Martha had done so too would Christ haue said that she had failed in the due regard of one thing which was more necessarie then all that busines which shee encombred her selfe withall 3. Salomons mother requireth two things in a vertuous woman one the ouerseeing of the wayes of her familie the other to open her mouth with wisedome and haue the lawe of grace sitting vnder her lippes without which latter should a woman excell the life and death of some bruit beasts assuredly if the former were all shee should liue and die a little more ciuilly but neuer a whit more religiously then they 4. It is so farre from being a iust reproach to the Gospel that women professe it that it is rather a note of the truth of it God chooseth the weake and simple of the world to confound and prouoke the wise and mightie Christ himselfe prouoked Simon the Pharisie by an example of loue which a poore woman had shewed vpon him farre beyond him and thought it no disgrace that Marie out of whom he had cast 7. deuills nor the noted harlot the woman at the well should follow him and entertaine his profession neither did his wisedome thinke it preiudiciall or not beseeming the simplicitie of the Gospel to shew himselfe after his resurrection first to simple women and to make them preachers of it euen to the Disciples themselues Obiect But women are to rest in their husbands instruction and need not depend vpon the Ministers mouth 1. Cor. 14.35 Let them aske their husbands at home Ans. The Apostle there forbiddeth open and publike speach in the congregation where if in the exercise of prophesiyng they had any doubts rising concerning the things handled they were not permitted to stand vp as the men were either to teach or aske questions but keepe silence for the time and consult with their husbands at home for the resolution of their doubts but this place taketh it for granted that they must resort to the Church and heare in the congregation ver 34. And pittifully should most women be taught if they should content themselues with their husbands instruction Vse 1. We see hence what to thinke of the Popish doctrine who will neither admit women nor men but their learned Licentiats to meddle with the Scriptures and least they should so doe they shut them vp in an vnknowne tongue an high wickednes against the commandement of Christ to Laiks and common men Ioh. 5.39 Search the Scriptures and the practise of the Church and beleeuers in the old and new Testament Deut. 31.11 Nehem. 8.3.4 Act. 17.11 2. Let no woman please her selfe that her husband goeth to Church and neglect the meanes her selfe for an vnbeleeuing wife may be sanctified by a beleeuing husband but she shall neuer be saued but by her owne faith he sanctifieth her mariage but not her person 3. The husband may not suffer his wife to incurre such danger but if he loue her he must extend his loue to her soule and better part seasonably giuing gentle admonitions and reproofes if with Martha they grow heauy or careles of this dutie 4. Let no woman be discouraged but incouraged rather in the powerfull profession of religion and frequenting the exercises of it of hearing and reading it reuerent speaking and carefull practise of it imitating herein those good women who followed Christ and ministred vnto him of their substance It is the modestie of women neuer to be ashamed to professe Christ and godly women haue many times become more zealous then men and their sanctified affections haue vsually exceeded mens in strength and tendernes And although the darknes of the world endure no manifest light in men much lesse in women yet Christ and his word highly esteemeth the least appearance of grace in men and much more in women how carefull was Christ to instruct comfort and reueale himselfe to the women that followed him honouring their profession of him in some things aboue his dearest Disciples what a great and worthy praise was it that Priscilla as well as Aquilla her husband should take such a man as Apollos home to instruct him in the waies of God and of how many women doth the Apostle in his salutations giue more then common report of their loue and faithfulnes in the truth As goe no further then the Romans Priscilla was ready for his life to laie downe her owne necke Marie bestowed much labour on the Apostles
hadst in thy purest innocencie A happie merchant he is that sells all to buy this treasure Vse 3. Call others to partake of it be speaking of it tell men what God hath done for thy soule thou canst not but wish all men conuerted if thy selfe beest A righteous man here cannot eate his morsells alone Christian loue is like fire which warmeth whosoeuer stand about it one brand will kindle another and iron saith Salomon sharpneth iron so one conuerted man will strengthen the brethren Andrew wil call Simon and Philip will call Nathaniel and the beleeuer wisheth all Gods people to be like himselfe except his sinnes Vse 4. Pittie those who are destitue of this grace and are without the meanes of it in the preaching and publishing of it for such a people haue not yet obtained mercie If Christ were liuing againe vpon earth his bowels would earne in compassion to see so many people as sheepe scattered without a shepheard If we should see a goodly feild of corne stand faire and white to the haruest but know that there were neuer a reaper in all the countrie to gather it into the barne but for want of reapers it should all rot and spoile on the ground it would greatly pittie our hearts and yet no other is the condition of such people as want able and faithfull Ministers pray therfore the Lord of the haruest to thrust out laborers into his haruest Vse 5. Detest the vnmercifulnesse of men who beeing called neglect to teach the people for these doe nothing else but damme vp all the streames of grace from them and so it appeareth in the people committed to such vnconscionabla men who for most part are so gracelesse and so wicked as though the old Sodomites were reuived againe Bringing saluation This doctrine is a sauing doctrine and word of saluation to those that were wandring in the pathes of death Act. 11.14 the Angel wishing Cornelius to send for Peter affirmeth that he shall speake to him words whereby he and all his house should be saued Whence it is called the word of life Act. 5.20 Goe preach to the people all the words of this life and the word of eternall life Ioh. 6.68 because God hath ordained it to this purpose that whosoeuer is brought to the faith by it shall eternally liue thereby And here is another difference between the doctrine of the law and Gospel the which two the Apostle comparing together he calleth the law a killing letter and the ministrie of it a ministrie of condemnation and the ministration of death but the Gospel he calleth a quickning spirit and the ministrie of the spirit and the ministration of righteousnesse Obiect Psal. 19.7 The law of God conuerteth the soule Answ. But there the law in a more generall acceptation of the word comprehendeth the whole doctrine of the couenant of life and saluation as it is also Psal. 1.1 Blessed is the man that meditateth in the law that is the word of God day and night But in this straiter sence the law is no instrumentall cause of faith repentance or any grace it only woundeth a man and prepareth him to conuersion but conuerteth none it gendereth to bondage and bindeth him that looketh for iustification by it in the conuiction of sinne and deserued damnation and there leaueth him in death only this doctrine of grace is the conuerting and quickning word reuealing that God through his Christ is become either pleased or placable with vs till which time we cannot but either lie in a slauish feare and the smarting twitches of our consciences or else desperately giue ouer all but when by the Gospel we perceiue the readinesse of our heauenly Father to receiue them that returne then we resolue to seek vnto his grace to become his and to loue him who loued vs first So as the beleeuer can readie answer the Apostles interrogatorie Tell mee receiued yee the spirit by the workes of the law or by the hearing of faith by workes is meant the doctrine of iustification by the workes of the law and by the hearing of faith is meant the doctrine of the Gospel hearing beeing put for the thing heard and faith for the doctrine beleeued they can now answer that it is the Gospel that gendreth vnto life which is the instrument of the spirit both for the beginning and confirming of regeneration and salvation and that the lawe is no cause though an occasion of Gods grace shewing onely the necessitie of some other righteousnesse then that in a mans selfe but not putting a man so prepared into the possession of it which the Gospel onely can doe Vse 1. If only the doctrine of grace bring saluation then doth no doctrine of workes bring it or vnto it neither in whole or in part But the whole chaine of our saluation sheweth that we are saued by grace onely 1. Our election Rom. 11.5 At this time there is a remnant according to the election of grace But it may be of grace and foreseene workes too but the Apostle setteth himselfe to preuent this obiection in the next words If it be of grace it is no more of workes or else were grace no more grace but if it be of workes it is no more of grace or else were workes no more workes 2. Our calling 2. Tim. 1.9 We are called with an holy calling not according to our works but according to his purpose and grace 3. Our faith Philip. 1.29 It is giuen you to beleeue and faith is the gift of God 4. Our iustification Rom. 3.24 We are iustified freely by his grace 5. Our sanctification Eph. 2.10 We are his workemanship created vnto good workes which he ordained that we should walke in them 6. Our perseuerance in grace is by grace Ier. 32.40 I will put my feare in their hearts that they shall neuer depart from me 7. Eternall life is the free gift of God Rom. 6.23 Againe if our saluation were either depending vpon our hand or held in our owne hands more easily might we loose it then when we were in our innocencie gold were no sooner taken out of little childrens hands who minde to play with it rather then to lay it vp then our comfort out of our owne but our securitie is that our cheife treasure is not laid vp in such a weake cottage but our life is hid in heauen in the free grace and vnchangeable loue of God that now 1. false Prophets cannot possibly seduce the elect Matth. 24.24 2. though many apostates fall backe yet Gods foundation abides sure 2. Tim. 2.19 where Gods election is compared to a great building laid vpon a firme foundation which may be shaken but neuer ouerthrowne 3. though our sinnes like so many billows would growe ouer our heads and drowne vs yet this grace is sufficient for vs and vpholds vs that we sleepe not in death 4. though tribulations may threaten to separate vs yet this grace by them driues
iudgements vnto Israel he dealt not so with euery nation neither haue they knowne his waies But now in this last age of the world this couenant of grace and life at least for propounding is made common to all people now euery man is inuited vnto repentance the partition wall is broken downe the vaile is rent and the mysterie which was kept secret from the beginning of the world is published to all nations Rom. 16.26 Vse 1. This place thus rightly interpreted yeeldeth no patronage to that deuise of Vniuersall election which they draw from the vniuersall vocation of men to the knowledge of the Gospel But many are called not euery particular man and the greatest part of the world haue alwaies bin out of the couenant besides of them that are called few come so as all to whom this grace is published participate not in it Vse 2. Note the extent of this couenant farre aboue the other whence it is fitly called by Iude the common saluation as in regard of the ends and meanes of it so also in respect of the subiects called vnto it so in the former Chapter vers 4. it is called the common faith not onely in regard of the kind and obiect of it but also of the subiects persons of all kinds beeing called thereunto which consideration should stirre vp our reioysing in that the barren and desolate hath more children then the married wife that the place of the tents of the Church is so enlarged and the courtaines of her habitation spread out as we are exhorted Isa. 54.1 Vse 3. Note that the kingdome of Christ admitteth no distinction of men it is not of this world which accepteth of men for their place countrie calling but all countries and callings are alike vnto God in euery nation and calling he that feareth him is accepted of him he neither accepteth the person of the Prince nor of the poore for they both are the worke of his hands he calleth the Gentile the seruant the poore and these receiue the Gospel Where againe we who are Gentiles and were Lo Ammi and Lo Ruhania may reioyce that we are receiued to pitie and that the wing of Gods mercie is stretched ouer vs who iustifieth the circumcision of faith and the vncircumcision through faith Hence may the poore beleeuer be he a thrall a seruant and base in the world raise his heart to comfort that euen he whom men despise is called and that effectually to see the grace and saluation of God euen he who is perhaps a seruant to some meane man is a free citizen in Gods kingdom euen he that hath neuer a foote in earth is become a purchaser in heauen Here is no complaint that the prodigall sonne is entertained and the seruiceable sonne neglected The Enunch need not say I am a drie tree nor the sonne of the stranger the Lord hath surely separated me from his people but whosoeuer cleaueth vnto the Lord to loue the Lord and serue him them he will giue a name better then of sonnes and daughters euen an euerlasting name that shall not be put out Vse 4. This meeteth also with a wofull delusion among many Protestants to whom when we call for conscionable walking in a Christian course What say they did not Christ die for all men and is not heauen as open for mee as for others would not God haue all men to be saued is he not mercifull will he condemne for such and such things which what is it else but from the abundance of grace to make their sinnes superabound and thus they plainly shew that they were neuer yet effectually called and that although they haue bin called to the supper yet haue they refused to come Hath appeared The Gospel is compared to a great light shining out brightly and gloriously 1. a light in that 1. it dispelleth a manifold darknesse which before occupied the minds of men 2. in regard of direction 3. comfort which it bringeth to the beleeuing soule And 2. a great light wherein is a fourth difference from the old Testament in which all things were more darke and obscure through the vaile of figures and ceremonies so as their light was but like the obscure light of the sunne before the rising not that the substance and scope of their doctrine was not the same with ours but that in the manner of deliuerie it was farre lesse lightsome But now the light is risen vp in glorious sort shining not as before almost to none but Iewes but to the Gentiles also so as according to the Prophets foreshadowing hereof the sunne is not only risen and in our midheauen but the light of it is seauen fold bigger then it was before And the reasons are sundrie 1. Many were the types and predictions of the old Testament which must be knowne to be accomplished in the new which for this cause must as farre excel the other in light and brightnesse as the bodie the shadow or the thing it selfe the figure and picture of it truely to this saith one that the exposition must be more cleare then the text 2. The promises made to the Church of the new Testament were many moe and farre more ample then to the old as that from the least to the greatest all should know the Lord that the mountaine of the Lord should be lifted vp vpon the toppe of the mountaines that all the earth should be filled with the knowledge of God as the waters couer the sea the which if they be fulfilled then this great light hath appeared 3. The generalitie of the doctrine confirmeth the same For all nations were to be called to the embracing of it Gentiles Arabians Barbarians and the rest euen of the most barbarous Heathens much light therefore and perspicuitie was to be required in such a doctrine as should acquaint all nations not only with it selfe but all that doctrine also which was formerly deliuered in all ages to the Church of God and this latter most full and clearely explaned in the former This light in this regard is growne like that cloud from an handbreadth to couer the whole heauens and is indeed that water running vnder the threshold of the sanctuarie which is risen from the ankles to a riuer yea a sea couering the earth 4. The exhibiting of Christ in fulnesse of time who came from his fathers bosome to reueale things there secretly reserued from the beginning of the world and the plentifull powring out of the spirit long before promised and 50. daies after Christs ascension accomplished to the Church of the new Testament doth certainely seale vp this same truth besides those expresse places of Scripture which might be alleadged to this purpose In 2. Cor. 3. Paul affirmeth that the ministration of the spirit is farre more glorious then that of the law which he calleth the ministration of death of which he affirmeth that yet it was so glorious that it made
from heauen and in such glorie as neither the tongue can vtter nor the mind of man can conceiue called in the Scripture the glorie of his Father that is such as is proper to the Father to himselfe and the blessed spirit and not to any creature communicable 2. This is a glorious appearing not onely in regard of Christ himselfe but euen in regard of his elect also who shall appeare with him in glory Matth. 19.28 When the Sonne of man shall sit in the throne of his maiestie we which haue followed him in the regeneration shall sit with him 1. Ioh. 3.2 We know that when he shall appeare we shall be like him For then we shall haue not onely redemption of our soules which euen here we haue in part but euen the full redemption of our bodies also and both in soule and bodie receiue our inheritance euen the crowne and kingdome of glorie Quest. But how shall this glorie of Christ appeare to be so bright Ans. Our Apostle saith that it shall appeare to be the glorie of the mightie God Christ is called a mightie God first simply in himselfe beeing of equall might authoritie and power with his Father and therefore Psal. 47.2 he is called an high Lord and terrible and a great King ouer all the earth for that these titles belong to Christ the effects of his gouernment following in the next words declare Secondly comparatiuely in respect of Magistrates and others that are called Gods for Christ is not a God as they be by office or participation for so he should be but a weake and little God whereas he is a mightie God both in his nature and essence and who is God like our God saith the Psalmist Thirdly in regard of this his appearance for although he shall exercise his iudiciarie power and appeare as the Sonne of man yet shall he be mightily declared to be the Sonne of God much more then by his resurrection from the dead the personall vnion of his diuine and humane nature shall shine out as the sunne in his strength which while he liued vpon earth was vayled and hid And thus it shall appeare 1. In his humane nature he shall appeare the head of the Church his bodie Ephes. 1.22 2. His power shall be such as shall subdue all things vnto himselfe and put them vnder his feete euen Satan sinne hell death and damnation Revel 20.14 1. Corinth 15.28 Now his glorie cannot but be proportionable to his power hence we read of the glorie of his power 2. Thess. 1.9 3. Hee shall come with such attendants as no man is able to behold the glorie of the least of them for he shall come with thousand thousands of his Angels beeing his Ministers the glorie of all whome he shall so farre surmount as the sunne doth the lesser starres in brightnesse 4. Hee shall sit vpon his great white throne Dan. 7.9 great as beeing infinitely more glorious then Salomons white yuorie throne and white answerable to the puritie and perfection of the iudge and iudgement and beeing set he shall after the summons giuen to all flesh and presented before him declare and iudge not only open sinnes committed from the beginning but also his godhead manifesting the same to his minde euen the secrets of hearts which none but God can doe and then proceed to the pronouncing of a most righteous sentence according to the qualities of the persons presented the which sentence once vttered it shall stand without all gainesaying for all eternitie In all these then shall he shew himselfe as the sonne of man so also the mightie God Now because this appearing is set out to be so glorious and fearefull in that the person of this iudge shall be clothed with all his roabes of glorie and maiestie least the godly hereby should be terrified and discomfited least they should by reason of their sinnes and infirmities be afraid and loath to behold this glorie and least that they beeing in themselues so base and abiect should beginne to conceiue that they should be contemned or neglected of him who shall shew himselfe so glorious the Apostle for the comfort of such addeth that although he be a mightie God yet is he also our Sauiour and will not in all his glorie forget himselfe so to be neither can neglect those for whose saluation he paid such a price as was his dearest blood Where also by the way note that these two titles the mightie God and our Sauiour are not of two subiects as some heretikes haue held laboring thereby to elude this so pregnant a testimonie of the diuinitie of Christ the weight of which so pressed them as that they were gladde to flie to a miserable sâ—ift of disioyning them by a colon that so disioynted the former of them might more probably be attributed vnto the Father and the latter vnto the Sonne But the Apostle professedly as foreseeing how Satan and his instruments would oppose the place vseth but one article to note but one subiect to whom both the predicates most truely and properly agree The like example we haue 1. Cor. 15.24 So much of the meaning Now follow the instructions of the verse Doctr. 1. The doctrine of the Gospel truly receiued lifteth vp the heart to waite for Christs second appearing for seeing of the good tidings which the Gospel bringeth the greatest and best part are behind vs and seeing God hath not his perfect glorie from vs nor in vs neither we our perfect happinesse here below and seeing further it were a bootlesse thing for vs to serue God here by faith and loue if we could passe no further in assured hope and setled desire of a better life therefore doth this doctrine teach vs not only that the full redemption of the sonnes of God from sinne Satan temptation and teares is behind but also raiseth the eye of the mind to behold and the affections of the heart to long after the time wherein these things shall be reuealed wherein we shall walke by sight and not by faith and in a word wherein our saluation now begunne shall be perfected and we enioy the haruest of those good things the first fruits whereof haue here contented vs. To the confirming of which truth it is first to be noted that the Scripture speaketh in such phrases as if the whole worke of the Gospel were no other then to raise vs vnto this blessed expectation 1. Pet. 1.3 Who hath begotten vs againe to a liuely hope c. that is we who before were strangers and without hope are now through the mercie of God by the Ministerie of the Gospel regenerated and so restored to the hope of an inheritance not fading immortall reserued in the heauens Coloss. 1.23 If yee be not mooued away he saith not from the Gospel but from the hope of the Gospel namely those sweete promises of life which are the verie matter of the Gospel Secondly the whole doctrine is called
their owne sinnes and then for the peoples as the legall Priests did and the Papall doe Nay more it ouerthroweth it selfe for whereas the Papists say that the sacrifice of the masse is the verie same sacrifice which was offered by Christ himselfe vpon the crosse and that verie Christ is offered by them this is against all reason seeing the sacrifice vpon the crosse was offered by himselfe alone without the helpe of any ministers except they meane such as Pilate Caiphas Iudas and the souldiers and such ministers we will easily graunt their secondarie ministers to be 3. The nature of this sacrifice will not admit of that foolish distinction seeing it cannot be offred by any but the high Priest euen he that was the high Priest of things to come who was not euerie yeare to enter once into the holy of holies with the blood of beasts but once for all hath he entred into the holy place and obtained eternall redemption for vs and if eternall redemption be obtained where there is no remission of sinne there is no more neede of oblation for sinne 4. Whereas they say that Christ indeede is the onely Priest to offer a bloody sacrifice and that is but once done and cannot be repeated but yet ought daily to be offred in an vnbloodly manner by their Priests for the sinnes of the quicke and the dead The Apostle taketh away that euasion affirming that without blood there is no remission and that if Christ be offered any more he must of necessitie suffer againe Heb. 9.22.26 The second thing of any moment obiected is that although Christ by his one oblation once offered merited redemption and remission of sinne yet is it necessarie for our saluation that this oblation of his be applyed vnto vs and this cannot be done but by a secondarie daily offring of him in the masse by the masse-priest and hence is their second distinction of the offering as the former of the offerer into primarie and commemoratiue or significatiue Answ. Where by the way note how they wound themselues and thrust their swords into their fellowes sides The councel of Trent saith that the Masse is the verie selfe same oblation which was offered on the crosse the difference is onely in the maner and some small respect now other Papists teach vs that in the masse is not the verie same true and reall oblation but onely a commemoration and signification of it Now who seeth not that the remembrance of a thing is a farre diuerse thing from the thing remembred yea necessarily argueth the absence of the thing remembred Now which of these must we beleeue truely both alike thaâ— is neither seeing the word one oblation destroyeth both 2. We graunt that there must be an application of this oblation but not by such wicked meanes as they haue deuised namely by the multiplication of it selfe as if a man should in stead of applying one plaister doe nothing else but make infinite plaisters whereas one truely applyed to the sore were better then they all but he who was the sacrifice beeing the wisedome of his Father hath deuised a wiser meanes to apply vnto beleeuers his oblation namely by the outward and ordinarie meanes of the word and Sacraments as also inwardly by his spirit working by those meanes effectuall faith in our hearts whereby we lay hold vpon all our good vnto saluation And if there were no meanes to apply Christs merit vnto beleeuers then by daily offring himselfe with it then were there no meanes to apply vnto vs the fruit and benefit of his incarnation death resurrection or ascension vnlesse he should be borne die rise and ascend euerie day for the reason is the selfe same Vse 2. In that it is said that Christ gaue himselfe we may note that Christ gaue himselfe wholly both his bodie and soule in sacrifice and spared neither for we had deserued a double death which it was meete that Christ by a double death should destroy by his bodily death pull out the sting of the death of our bodies and vtterly abolish the death of our soules by the death of his soule and to this purpose that our consolation might be full the Scripture sheweth how that his soule was heauie vnto the death and that a little before his suffering his soule was sore troubled And Isai expressely affirmeth that his soule trauelled in his death and that he made his soule an offering for sinne and powred out his soule vnto death and that he made his graue with the rich in his deaths where note that he speaketh in the plurall number to note this double death of Christ and what other thing did himselfe proclaime with such a loud voice vpon the crosse when he cryed My God my God why hast thou forsaken me for what other is the death of the soule but to be separated from God the fountaine of life which point helpeth vs to vnderstand such places of the Scripture as affirme that Christ suffered and died according to the flesh Ioh. 6.51 and that Christ offered his bodie Heb. 10.10 and all those which ascribe all our saluation to the blood of Christ. All which must be synechdochically vnderstood vnder one kind comprehending all his suffering and neuer excluding any part of it euerie of them beeing equiualent to this speach of the Apostle who gaue himselfe that is both his bodie and soule or wholly vnto the death neither can the death of the crosse be other which is ioyned with the malediction of God from which we by it were wholly deliuered Vse 3. Where it is said that Christ gaue himselfe it may be further noted that his whole passion and death was voluntarie for what is more free then gift and this appeareth in that he was wont to say before hand that he must goe away vnto his father that he must leaue the world and his disciples that he had power to lay downe his life and take it vp againe and that no man could take it from him for who could take that life from him whose sinneles nature of it selfe was not obnoxious to death it beeing the stipend of sinne And further it is briefly to be obserued how the holy Ghost thorough the whole historie hath noted speciall circumstances which confirme the same truth As 1. when the time drewe neere that he should leaue the world he foretelleth to his disciples that he must goe to Ierusalem and suffer many things and be crucified and yet he went yea when Peter tooke him aside and entreated him to fauour himselfe he checked him more sharpely then we reade that euer he did any of the rest Get thee behind me Satan he would not patiently heare any thing which might worke the least vnwillingnes in him 2. When he came to Ierusalem did he withdrawe himselfe when he knewe the Iewes sought to apprehend him as he at some other times had done no verily but knowing that Satan had put
be glorified by vs hath he called vs out of the world which lieth in wickednes vnto holinesse and so fitteth vs to euery good word and worke oh what a thing were it for vs to walke in such waies as are distastfull and dishonourable to God and no whit distinguish vs from the profane and vngodly of the Lord needed the Lord haue bin at halfe the cost and labour with vs for such fruits as these or is this that returne which he expecteth of all his paines Vse Would any know whether he be a good tree of righteousnesse the planting of the Lord set into Christ and liuing and thriuing in him let him looke to his fruits which be they neuer so good cannot make a tree good but can declare it so to be Examine then thy selfe whether thou art a new creature whether old things be passed away and all is become new whether thou findest the effect of the blood of Christ purging thy conscience from dead workes to serue the liuing God whether thou walkest in the light as he is in the light hence it will appeare that this blood is still distilling vpon thy soule to cleanse thee from all sinne there is no more conspicuous note or euidence that a man hath escaped condemnation and is in the state of grace then that which is giuen by the Apostle as a touchstone Rom. 8.1 Which walke not after the flesh but after the spirit But what haue they to do with Christ who hate the light in whom sinne ruleth to destruction who walke in the waies of the world and in the lusts of their owne hearts and eyes who are led by the spirit that beareth rule in the sonnes of disobedience who in stead of shewing out the vertues of God beare vpon them the brand and expresse image of their father the Deuil some in mallice and enuie against God and good men as he was a manslayer from the beginning some in vncleannes and filthines as he is called an vncleane spirit others in rayling swearing and cursing who haue their tongues set on fire from hell others in vnrighteous words and deeds as he is a lyar from the beginning some in tempting and seducing others to their owne lure enticing to companionship drinking gaming c. as he compasseth the earth to doe mischeefe of all these we may say as Christ to the Iewes Ye are the children of your father the Deuil for his workes yee doe And others also in whose liues such open vnrighteousnes breaketh not out yet because they cannot shew the fruits of righteousnes we may cōclude against them that they were neuer washed by Christ. The adopted sonnes of God imitate the naturall Sonne who when the Iewes said Tell vs art thou that Christ that we may doubt no longer he presently sendeth them to his workes If I doe not the workes of my Father beleeue mee not so art thou a Christian and the child of God as thou professest and beleeuest I say if thou dost not the workes of God thou art not to be beleeued Now the workes of God are 1. to beleeue in his Sonne 2. to endeauour to keep all his commandements 3. to practise the duties of repentance and invocation and that daily 4. to call others especially those that belong vnto thee vnto the knowledge and seruice of the true God that thou with thy house maist serue the Lord 5. to make thy calling and euery dutie to man branches of obedience vnto God These would make thee diligent in the Ministrie for faith must be maintained neither canst thou obey all vnlesse thou knowest all the third would cause thee to watch against sinne in thy self the fourth to banish it from thy family the last would make thee beneficiall to all men hurtfull to none and by all shalt thou adorne thy holy profession These works of thy father cheerefully and constantly performe and we will beleeue that thou art the child of God Thirdly note that the thing that God requireth in a professor is zeale forwardnes and earnestnes in well doing and that his whole course should be a studious prosecuting of good workes The same word is vsed in 1. Cor. 14.1 Couet spirituall gifts but the word is be zealous after or zealously addicted vnto them and cap. 12.31 Be zealous after the best gifts the same teacheth the same Apostle Gal. 4.17 It is a good thing euer to be zealous in a good thing and is a vertue euery where called for in the scriptures yea such a one as without which good things cannot be done well or in good manner Now because euery forwardnes and earnestnesse euen in good things is not commendable zeale for Peter euen in Christs defence may hastily draw his sword and rashly lay about him therefore to the right ordering of it there must alwaies goe with it these three things First the light of knowledge that it may both beginne and end with the word Paul reprooueth the Iewes who had zeale and that for the law of God because it was not according vnto knowledge yea he condemneth that hote zeale wherewith himselfe was enraged in the time of his ignorance because it had turned almost to the wasting of the whole Church To this head are to be referred those blind deuotions of the Papists at this day who are much in zeale whereby they are in continuall tumults as the Ephesians for their Diana but ignorance must be the mother of these deuotions Secondly it must be guided by good discretion it must be wise as well as warme in greater matters greater and lesser in lesser A wise man will not powre out all his indignation against euery trifling displeasure nor set his whole strength to that which he can wipe away with a finger There must alwaies be a fire of zeale kept burning in the soule as the fire on the Altar neuer went out but it must be a iust zeale proportioned according to the occasion euen as we keepe the fire on our hearths all day long but enlarge or lesson it according to the occasions of the house If some great good be in thine eye tending to the great glorie of God and great good of his Church stirre vp and adde to thy zeale till it become a great flame but in smaller and minutiall matters to carrie an vnbounded and vnbridled zeale were to call for a sword to kill a flie or an hatchet to breake an egge and yet zeale must euer fence the heart from affecting committing or communicating the least euill in the world Thirdly it must carrie with it sincere affection abandoning all by-respects besides the glorie of God desire of mens good and conscience of the good dutie it selfe In doing any good thing the close corners of the heart must be well searched seeing much deceit and guile lurketh in them and if with the Papist we doe any thing neuer so good for the matter and neuer so zealously for the manner to merit at the
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 feâ—ld 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 Gâ—th 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 â—â—int 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 heâ—e 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
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 â—earer 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 â—oule 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
fountaine not of the Deitie alone but of all diuine actions and good things whatsoeuer and the Son reneweth as the Mediator and meriter of it But it is here ascribed to the holy Ghost because he is the immediate and next applyer of it to the conscience and therfore is more properly said to renew And yet wher I say that in regard of the other persons he doth more immediatly applie this grace it must not be so conceiued but that he ordinarily doth worke it by meanes vnto the which also often the Scriptures ascribe the worke of renewing As 1. the Ministers are his instruments by whome he begetteth men vnto God so Paul I haue begotten you by the Gospel that is ministerially 2. The word and Sacraments are outward meanes which the Spirit vseth to the same purpose And the word is hence called the immortall seede of regeneration and baptisme called the washing of regeneration in the words before because the Spirit in these outward meanes washeth and regenerateth 3. Faith is the inward meanes which the holy Ghost working and exciting in vs vseth by it to bring home to our hearts that which properly reneweth vs Act. 15. by faith he purifieth our hearts Thus we see how both the Father the Sonne the Spirit the ministers the word and Sacraments and our owne faith renew vs and how in their seuerall senses they are to be truly and plainly conceiued Doctr. 1. All the worke of inward grace in or out of baptisme is from the holy Ghost The thing that giueth force vnto washing by water is the renewing of the holy Ghost and this is regeneration indeede 1. Pet. 3.21 Baptisme saveth but not the washing of water but the interrogation of a good conscience that is the answer of a beleeuing heart acknowledging these sacraments to be seales and pledges of the righteousnesse of faith and that inward baptisme which indeede saueth Act. 2.38 Amend your liues and be baptised euery one in the name of Iesus Christ for remission of sinnes but all this will not serue the turne vnlesse the promise following be made good and ye shall receiue the gift of the holy Ghost 1. Cor. 6.11 Such were ye but ye are washed ye are iustified ye are sanctified but by what meanes by the waters of baptisme No they will not serue to iustification or sanctification but by the spirit of our God and if we would see this truth of both the Sacraments in one place we haue it propounded 1. Cor. 12.13 By one spirit we are all baptized into one bodie therefore not the water but the spirit setteth vs into the bodie of Christ by baptisme and wee are all made to drinke into one spirit and therefore the efficacie of the cuppe in the supper is to be ascribed to the spirit of God which spirit when he withdraweth himselfe we may truely say of the water in baptisme as the Apostle speaketh of the blood of bulls and goates that they cannot take away sinne The true materiall cause hereof is the blood of Christ the holy Ghost inwardly applying it vnto the soule and so inwardly indeede baptizing and washing the conscience Vse 1. This doctrine further ouerthroweth that Popish doctrine that the water in baptisme carrieth in it a force and efficacie of washing and sanctifying the soule And as for all those figures which Bellarmine produceth to this purpose we shall in few words see them conclude directly against himselfe Out of Gen. 1. The spirit of God mooued vpon the waters he concludeth that as the waters concurred necessarily to the making of all naturall things so the waters of baptisme necessarily concurreth to the conferring of the grace of regeneration in this second creation But who seeth not that these waters were dead without the spirits moouing and who seeth not that the spirit it is in baptisme which regenerateth and not the element vnlesse a bodily thing could properly worke vpon a spirituall 2. As for that in Gen. 7.17 The waters bare vp the Arke whence he concludeth that as the waters had a proper power to saue Noah and his familie euen so the waters of baptisme properly saue Besides the generall answer that similitudes prooue nothing but illustrate could Bellarmine if he had looked into the text so boldly haue detracted from the glorie of God which saith that Noah found grace in the sight of the Lord Gen. 6.8 with thee will I stablish my couenant verse 18. that the Lord bad him goe into the Arke cap. 7.1 that he shut him in the Arke 16. that he remembred him in the Arke and brought him out of the Ark cap. 8.1.16 all is ascribed vnto the grace couenant commandement hand and remembrance of God and not to the water and if Noah had beene saued by the clemencie of the waters and their power of sauing Noah was mistaken when he built an altar to the Lord vers 20. for hee should haue built his altar to the waters And if we would follow here the Iesuite we might make him wearie of his comparison If we should say 1. that the waters of the flood did for euery person and creature that they saued drowne a million therefore the waters of baptisme for one they saue drowne and damne a number which will not stand with their deuise of opus operatum 2. Noah was found righteous before he entred into the Arke cap. 7.1 and therefore both children and men of yeares may be sanctified before baptisme whence will follow that children of beleeuers dying before baptisme haue right both to the kingdome of heauen and Christian buriall vpon earth 3. It is said Heb. 11.7 By faith Noah prepared the Arke not which saued but to the sauing of himselfe and his houshold and that by faith he was made heire of righteousnesse without which faith neither the waters nor the Arke had done him any good and therefore neither without faith do the waters of baptisme saue or regenerate Lastly a poore reason it is of a Cardinal that because Moses or Noah is saued out of the waters therefore the waters saue him A third instance is in the waters of Iordan which saith he truly healed Naaman and was no seale of the promise and euen so the waters of baptisme truly confer grace But the truth is that water had no such power of healing of and in it selfe but only at that time in that institutiō and from the word of God which appeareth euen in Naamans indignation who neuer knew any more vertue or power in it then in Arbanah or Pharphar Againe Naaman being healed acknowledged not the vertue from the water but from God and therefore professed that he would henceforth neuer worship any other then the God of Israel and if it be lawfull for any Sophister from euery resemblance to conclude what he pleaseth why concludeth he nor for he may aswell that we must be baptised seauen times ouer for Naaman must wash seauen times ere he be cleane In
grounds or 4. laden with lusts and then the spirit will not sowe among thornes And thus all the meanes of saluation enioyed out of their holy vse are turned to greater condemnation Who art thou then that contentest thy selfe to come to Church to heare to pray to reade keepest the Sabbaths professest the Gospel to haue the countenance of religious persons whereas in the meane time thou wantest the inward master the spirit of supplication the power of the Gospel All is wrong with thee thou hast embraced a shadow for the substance and found aâ— it were the cloathes of Christ but the bodie is risen and gone Begge at the hands of God therefore in all thy duties publike and priuate the presence of the spirit who alone can worke thy heart wait for Gods teaching for this is the way to become vvise to saluation Doctr. 2. God in sauing vs from our miserie reneweth vs vnto his own image of righteousnes and holines for he saueth vs by giuing vs vnto his sonne and if any be in Christ he must become a new creature which new creature is called the new man which after God is created and which must be renewed on vs in knowledge after the image of him that ereated him Colos. 3.9 The Apostle Peter teacheth vs that great and precious promises namely of life and saluation are made vnto vs. But how come we to â—nioye them the next words shew by beeing made partakers of the diuine nature and flying corruptions which are in the world through lust This diuine nature is nothing else but the renewing of vs vnto the image of God by which beeing freed from the corruption of the world we become of earthly and fleshly heauenly and diuine like vnto our Father practising those heauenly qualities which God by his spirit createth in vs such as are the hatred of sinne loue of pietie the contempt of the world and the breathing after life eternall by all which we seeme and after a sort put on his nature and image The same truth haue we confirmed by Zachariah in his song where he maketh this part of Gods image standing in righteousnes holines a fruit of our redemption and iustification Vse 1. This doctrine letteth vs see the absolute necessitie of our renewing without which there can be no saluation Ioh. 3.5 Except a man be borne againe of water and the spirit he cannot be saued And the reason is because by it as by an inward meane the Lord setteth vs into the state of saluation That washing of the Disciples feete was not only an example of humilitie but a symbole and representation of this washing away of sinnes in this our renewing by the blood of Christ and therefore Christ saith vnto Peter If I wash thee not thou hast no part in mee And indeed who can haue part in Christ that will not part from his foule sinnes that he may be cleane which if it be true how farre doe men delude themselues who thinke they can walke with Christ and haue part in him and yet haue neither hand nor foote head nor heart washed from guile Euery Simon Magus will thinke to haue part in this businesse as well as Simon Peter and yet inwardly nourish a bitter gall of iniquitie But let no man henceforth deceiue himselfe for the sinner that will not be washed hath no part in the kingdome of God and of Christ. 2. It affoardeth a triall whether a man be in the way of saluation or no hee that is a new creature is in the way of life Obiect But this is a secret worke of the spirit and how can we know it Answ. First thou must be borne againe to which is required that God become thy Father in Christ the Church thy mother the word the immortall seed of which thou art begotten there must be a conception wherein Christ must be formed in thee a birth wherein by the helpe of Ministers as midwiues thou must be brought into this spirituall world a desire of the sincere milke of the word drawne out of the two Testaments the brests of the mother and after a desire of stronger meat to grow stronger by Now thou art borne vnto God but what a parable is this to many euen old men Masters and Teachers and Rulers in Israel who know no natiuitie but one of Adam and Eue no progenie of God and his Church know no parents but such as beget earthly children vnto naturall life base borne sonnes of the earth not knowing any heauenly Father neither principall nor ministeriall begetting them to any heauenly life of grace or glorie Secondly after this birth all old things must passe away and euery thing must become new he that is washed is all cleane And therefore there must be 1. a new light in the minde and vnderstanding conceiuing the things of the spirit of God For as the further blinding of men is a note and brand of a reprobate so is it a note of one begotten to God to be renewed in knowledge Col. 3.9 Secondly there must be a newe qualitie in the will readie to heare the voice of Christ in all things and obey it The Scripture noteth it a marke of an vngodly wretch to be further obdurate and hardened but he that is borne of God heareth his words Ioh. 8.47 he carrieth a flexible heart vnto the word and 1. Ioh. 2.29 he that doth righteously is borne of him Thirdly there must be a new conuersation manifesting the workes and fruits of the spirit a life lead in the practise of raigning sinne and making shewe of the works of the flesh is a note of him that is lead by the flesh but he that is borne of God sinneth not 1. Ioh. 3.9 he hath sinne in him but not raigning Rom. 6.4 he doth sinne also but 1. it is not he but the sinne in him 2. it is against his heart and intention 3. he lyeth noâ— in his sinne but his course is according to the commandement and a walking after the spirit Fourthly There must be new affections as the loue of God hatred of all sinne especially in himselfe loue of good men of pietie of puritie of the light the whole first Epistle of Iohn beaâ—eth vpon this point for it is a note of one in darkenesse to hate the light to hate the brethren c. men thinke it a sound plea when they ouershoote themselues in affections speaches or actions to say they are flesh and blood and they must hate and speake their minds c. but if thou beest no more then flesh and blood thou shalt neuer come in heauen Christians are of the blood and flesh and bone of Christ and therefore must subiect themselues in all things to be ruled by his spirit Fiftly there must be meanes vsed to preserue all these as namely the spirit of prayer and supplication Zach. 12.10 a child new borne into the world crieth presently and that which doth
not is still borne or a dead child and vnder this I comprehend a cheerefulnesse to all the parts of the publike and priuate worshippe of God whereas the Prophet maketh it a note of a wicked man that he calleth not vpon God that is he casteth off the whole worship of God Wouldst thou then finde thy selfe to be a newe creature finde this change that the clouds of darkenes and ignorance are remooued that thou hast an heart of flesh that thou findest an abatement of thy sinnes and lusts that thou hast heauenly motions that thou vsest meanes carefully of thy spirituall life that thou growest by the nourishment of the word Sacraments prayer reading conference and other exercises of godlines and repentance this is the way of life which thou hast happily found thou art now much nearer saluation then when thou first beleeued Vers. 6. Which he shed on vs abundantly through Iesus Christ our Sauiour To come to the right meaning of this verse we must explane fowre things 1. the gift bestowed which that is the spirit as the former words import 2. the person bestowing him he that is God the Father 3. the measure of the gift 1. powred out 2. plentifully or shed on vs abundantly 4. the person meriting this gift that is Iesus Christ described here to be our Sauiour through Iesus Christ our Sauiour First the gift is the spirit or holy Ghost Quest. How can the spirit be bestowed Answ. In the spirit two things must be considered 1. his essence and person 2. his gifts and effects The former cannot be conferred for neither can his essence or person be concluded in the whole frame of heauen and earth and much lesse in the narrow corners of mans heart he beeing an infinite God equall with the father and the sonne But the latter may for so 1. Cor. 12.11 the Apostle speaking of sundrie operations and gifts â—aith all these things worketh the same spirit and this phrase must be vnderstood by an other Act. 2.17 where Peter alleadging the place out of Ioel 1.28 I will powre out my spirit thus explaineth it I will powre out of my spirit that is the sauing gifts and graces of my spirit such as here the renewing of the spirit by iustification and sanctification of which we shall heare mâ—re in the next veâ—se The second thing is the person bestowing the holy Ghost he that is the Father as ver 4. who as he is the fountaine of the deitie so of all good actions and operations Ioh. 14.26 But when the comforter shall come whom the Father shall send Obiect But Christ saith that he will send the spirit from the Father Ans. This maketh no difference in the thing the spirit proceedeth first from the father as the first in the Trinitie and from the Sonne as from the second in order in the Trinitie and he onely expresseth this order when he saith whome I will send from the Father for when the Father sendeth the holy Ghost it is by the Sonne in whom all our good is deriued but not as by an instrument but as from a principall efficient with the Father onely the second in order from the Father Thirdly the measure of the gift is noted 1. In that he is said to shed or powre him out he saith not he gaue or communicated or dropped or showred but powred him out which noteth the liberallitie and plentie of the thing conferred namely of the graces of the spirit called by the name of the Spirit himselfe that we might conceiue of the bountifulnesse of our God who seemeth rather to communicate the verie fountaine it selfe of grace then the streames and riuers of it In which Metaphor note by the way that the graces of the spirit are here compared to waters which most properly are powred out and that not vnfitly For 1. as water washeth the filthinesse of the bodie so these graces as the pure waters of sanctification wash and cleanse the soule from the corruption and sinne of it Ezek. 36.25 I will powre cleane water 2. water hath a naturall qualitie to extinguish heat and quench the thirst of man and beast so onely these waters bring with them refreshing against the hotte wrath of God which otherwise would prooue a consuming fire for he that drinketh of this water shall neuer thirst more that is he shall neuer wish that grace sooner whereof he shall not drinke to sacietie 3. water softeneth the earth and maketh it fruitfull so these graces of the spirit mollifie the heart so fitteth it vnto all good works which are the fruits of the spirit without which we should be as the heath in the wildernes and as a parched land which seeth not when any good commeth But the second word whereby this immeasurable grace bestowed is signified is the aduerb abundantly or if we wil goe nearer the original richly and so when the Apostle writ this Epistle the spirit was indeed abundantly powred out and that in three respects First in regard of the diuerse kinds of gifts then powred out as 1. The common gifts of the spirit which all good and bad partake in were in greater abundaÌ„ce theÌ„ euer before bestowed such as the gifts of illumination outward calling profession of the truth common generall faith 2. The more especiall gifts of sanctification the which our text most aimeth at as of faith regeneration loue hope c. for so the Apostle seemeth to restraine the graces he speaketh of saying on vs who are renewed by the holy ghost As both the prophet Ioel and Peter speaking the same thing seeme to doe the one mentioning my seruants my handmaids the other speaking of such as inuocate and call vpon the name of the lord and to this purpose we might shew what a number were daily conuerted and how in those dayes the kingdome of God was taken by force 3. More extraordinarie and miraculous gifts which were more proper to those times and in great abundance distributed are here included as the gifts of tongues of healing diseases casting out deuils porphesying command of death after a sort to take and leaue mens bodies and sundrie such other very frequent then aboue all times before or since SecoÌ„dly these gifts were plentifully powred out in regard of the persons people vpon whom they were conferred not now vpon some few Iews or handfull of people as before Christs ascension but vpon all flesh saith Ioel 2.28 vpon euerie nation vnder heauen saith Peter Now both Iew and Gentile bond and free circumcision vncircumcision all respect and acceptation of persons remooued haue equall part and promise in these graces Thirdly in regard of the meanes in which the spirit now conueled these graces that is the word Sacraments and ministerie of the new Testament which farre exceeded in glorie all that ministerie that euer was before it For in former time they sawe in their ministerie things a farre off in types shadowes clouds but
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 mâ—keth 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 tâ—eee 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
iustification of the person himselfe before God but of the faith of the person before men for if any worke iustifie before God of necessitie it must bee a perfect worke and proceede from a person perfectly iustified and sanctâ—fied as Abraham himselfe when he offered his sonne was not the true meaning of that place is this Abraham was iustified by workes that is he restified by his workes that he was by faith iustified in the sight of God Vse 2. We learne hence further where our righteousnesse is laid vp for vs Isai. 45.24 In the Lord I haue righteousnesse and strength the whole seede of Israel shall be iustified and glorie in the Lord. Of ouâ— selues we are desperate bankrupts and haue not one farthing to make straight withall which the Lord seeing he dealeth with vs as with those two debters who had nothing to pay he forgiueth vs all Behold then the Sonne of God set out thy propitiatorie Rom. 3.25 get the lintels of thy soule sprinkled with the blood of this immaculate lambe and thou shalt escape the stroake of the reuenging angel cast away thine owne ragges and if euer thou wouldst get the blessing wrap thy selfe in this garment of thy elder brother and when thy father shall sauour the smell of thy garments he shall blessâ— thee and say Behold thâ— smell of my sonne is 〈◊〉 the smell of a field which the Lord hath blessed feare not to be compleat in him this long white to be needeth no eeking neâ—deth no paâ—ching say with that holy Martyr and liue and die with it in thy mouth onely Christ onely Christ. Vse 3. Seeing here falleth to the ground whatsoeuer can be ioyned in the worke of iustification with the merit and obedience of Christ as any matter or meanes demeriting the sauour of God we must beware of euer ioyning with the Popish religion who by their doctrine of merits and humane satisfactions abrogate the death of Christ and are abolished from him see Gal. 5.2.4.11 If we can any way iustifie our selues or satisfie for our selues the death of Christ was vaine It is therefore as safe ioyning with the Turkish religion as theirs If it be said the difference is not so great as you make it I answer that we differ not in circumstances but in such a fundamentall point as if the Apostle may be iudge one of vs must needes be fallen from Christ and haue no part in him what then will it availe to professe the articles of faith and to be the Church of God vnlâ—sse that can be a true Church which is abolished from Christ and fallen from grace Should be made heires according to the hope of life eternall In these words is laid downe the second ende of that newe condition into which beleeuers are brought In which for the meaning two parts must be considered 1. The right and priuiledge of beleeuers who beeing once iustified by faith are made heires of life eternall 2. their present tenure of this their inheritance by hope For the former The word heire in the first and proper signification betokeneth a lot and is vsed sometimes in the new Testament with allusion vnto the twelue tribes whose portions were deuided and distributed vnto them by lot as Eph. 1.11 whence that people was more peculiarly called the lines and heritage of the Lord as whom himselfe made partakers of all the good things of that land and by proportion those also who by faith laid or shall lay hold vpon his couenant for all those spirituall and eternall good things shadowed out thereby But commonly it signifieth those who after a mans death succeed him in his goods and possessions especially children whose right it is to inherit their fathers lands and possessions and thus must we become heires by becomming the sonnes and children of God Now whereas children are either naturall or adopted our title to this inheritance commeth in by the grace of adoption seeing Christ is the onely naturall sonne as we confesse in our Creed and the phrase of the text is obseruable which saith we are made heires but not so borne so as this inheritance belongeth properly vnto Christ the naturall sonne the heire and first borne of many brethren and consequently through him communicated vnto vs who are sonnes by adoption Ioh. 1.12 whosoeuer receiued him to them he gaue power that is right title prerogatiue to be the sonnes of God Now if we would distinctly knowe the manner and meanes of our title in a word this it is All the right of our sonneship is by Christ for the foundation of it is Gods loue embracing men in his beloued who beeing the naturall sonne of God must become our brother by taking our flesh that therein we beeing vnited vnto him might also after a sort be vnited vnto the Father and the blessed spirit the which vnion because it could neuer be knit so long as our sinnes were in sight necessarily in our flesh must the Sonne of God giue himselfe vp vnto the death to satisfie the iustice of his Father to remooue all the guilt and curse of our sinne and to giue vs beleeuing in him perfect righteousnesse that thus beeing iustified we might become heires no otherwise then if we had beene borne of God himself and that thus by Iesus Christ beeing set againe into the liberty of sonnes the inheritance might as certainely belong vnto vs as it doth to himselfe beeing the naturall Sonne Thus we see how we come to be heires now if we would knowe of what we are heires the text telleth vs of life eternall which what it is because it standeth in immediate fellowship and coniunction with God we are not able to conceiue for it neuer entred into the heart of man This we know of it that beeing the state of the elect with God hereafter that beleeuers haue a right vnto it yea and by faith haue entred into some part and degree of it alreadie hauing receiued as it were a turfe to assure them of the possession of the whole It is called life which is the most pretious thing a man can desire farre aboue goods and lands or any other comfort Satan said that skinne for skinne and all that euer a man hath will he giue for his euen naturall life And eternall Heb. 9.15 of the eternall inheritance 1. Pet. 1.4 an inheritance which is immortall vndefiled it hath indeede in regard of the godly a beginning but it hath no ende for it fadeth not away but is reserued in the heauens neuer was there such an inheritance vpon earth for as it falleth not by the death of our father as others doe so it faileth not vs by our owne death but wee are thereby rather put into more full state of it And because if it were an vncomfortable life the continuance of it were the greatest miserie of it therefore elsewhere the Scripture calleth it Paradise a place of all delight and pleasure yea where the Saints
commanded not done of faith Answ. No for though both be condemned yet the iudgement of the latter is farre easier and the stripes farre fewer for it is easier for some then for others of them who are all condemned Vse 1. There can therefore be no iustification by workes as the Church of Rome teacheth if they can be onely the fruits of persons alreadie iustified 2. Neuer content thy selfe that thou doest good workes of charitie liberalitie mercie or deuotion publike or priuate vnlesse thou hast a ground in thy selfe that they are fruits of sauing faith which hath purified thy heart and so brought thy person and worke into acceptance for before this time let them seeme in thine eies neuer so bright glistring yet are they no other in Gods then shining darkenesse and beautifull deformities It is not thy honest meaning nor diligent deuotions nor good intents which bring acceptance to a worke but faith working by loue deceiue not thy selfe in that thou hast done that which thou wast commanded for it is the presence or absence of faith that putteth a difference in the same worke done by vertue of the same word Caine offereth sacrifice to the Lord so doth Abel Phineas is zealous for the Lord so is Iehu Peter weepeth for his sinne against Christ so doth Iudas also here is the same worke but not the same acceptance where is the difference now By faith Abel offered a better sacrifice then Caine and if Peters faith had failed so had his fact too as well as Iudases If thou prayest pray in faith beleeue and thou shalt receiue If thou hearest mingle the word with faith else it becommeth vnprofitable and so in other dutyes 3. This sheweth that numbers are vncapable of the doctrine of good works and therefore Ministers must be wise to propound it in the due season of it and first labour in rooting faith in mens hearts these fruits will easily rise Doctr. 2. Professors of the Gospel are aboue all other not only called to the practise of good workes but to be the first and forwardest yea lights and leaders vnto others 1. In regard of their present estate they are the children of their heauenly Father and therefore must resemble him and so walke as they may testifie themselues of this houshold of faith for what a dishonour were it to their high calling to be exceeded and outstripped of Infidells They are Gods workmanship created in Iesus Christ vnto good workes They haue receiued the spirit of grace which onely can make them fruitfull as good trees laden with the fruits of righteousnesse They are inlightened in the knowledge of Iesus Christ wherein it were a shame to be either idle or vnfruitfull and not to shine out as the lights of the world in holding forth the word of life in all godly conuersation Secondly that such as beleeue may be blamelesse and so put to silence the ignorance of foolish men for this is Satans olde policie whereby in all ages he hath turned away the hearts of many from the truth and whereof though he be discouered he disarmeth not himselfe at this day that when the Apostles themselues and the teachers in the Church succeeding them deliuered the truth of the doctrine of iustification by faith alone without the workes of the Law he would alwaies thrust in some professors into the Church that vpon this occasion did ruine the grace of God into wantonnesse and then raise a generall slaunder of the doctrine as though it were onely a doctrine of libertie euen as at this day the Papists slaunder vs as enemies to good works onely because we thrust them out of Christs chaire Now to auoid this ordinarie scandall the professors of this same doctrine must especially for the honour of God and his Gospel and their profession of it be carefull to become patterns in their liues of the faith they doe professe The fruit whereof shall extend it selfe yet further then the stopping of the enemies mouth euen to the winning of them or others that are yet without who by such godly conuersation shall be by little and little enclined to like the word and so be conuerted to the profession and practise of it at the length Nay this fruit is not onely reaped by others without but no small benefit redoundeth to the professors themselues who hereby make their owne election sure and iustifie to themselues and others that faith which iustifieth them before God 3. The danger of the neglect of this dutie vrgeth it he that knoweth his masters will and doth it not shall be beaten with moe stripes Tribulation and anguish shall be to euery sinner first to the Iew and then to the Gentile Why first to the Iewe because they were the professed people of God professors of the law possessors of the oracles hearers of the Prophets but despisers of the meanes of saluation they therefore shall be first and heauiest iudged Vse 1. If we professe our selues by faith to be set into Christ we may examine the truth of it hereby that then we cannot but be fruitfull trees of righteousnes beeing remooued into so sound a stocke and fruitfull a soile Whosoeuer then are not much and often in the workes of godlines loue and mercie may well suspect their estate 2. Whatsoeuer things are honest pure iust and of good report let beleeuers thinke on these things let them thinke that such precepts belong properly to them it beeing a truth that all exhortations in Scripture are first and directly made to those who in some measure are freed to acceptable thogh not full performance of the same whereby let beleeuers prouoke themselues to more diligence seeing vnbeleeuers cannot tell what way to beginne in them 3. Carrie a diligent eye and watch ouer thy life and euery action of it before thou entrest into any action examine whether it will glorifie God and dignifie thy profession or expose it to contempt and make that holy way euill spoken of 4. Watch opportunities to do good take them when they are offred before they slippe thee yea seeke them that thou maist euer haue something between thy hands to glorifie God and his Gospel withal 5. Craue wisedom at the hands of God wait at her gates heare counsell from her mouth lay vp the rules of the word for the ordering of thy heart and life thus shalt thou be able not onely to passe euerie day more innocently then other but become also a clearer patterne of weldoing and more conformable to this rule of our holy Apostle But how may Christ come and find a number of lazie Christians in his vinyard to whom he may say why stand ye idle all day long why did you not promise me you would goe into my vineyard work and do ye not or are you in so goodly a field and can you want worke haue yee done all your husbandrie about home in your own hearts
indeed his bowells were not straitned toward Titus and the Church committed vnto him seeing he wisheth the verie fountaine of grace to be opened vnto them for this word as we shewed in the beginning signifieth both the free loue and fauour of God towards vs in Christ as also all other spirituall blessings flowing from that fountaine such as are remission of sinnes reconciliation with God iustification sanctification life eternall and all the meanes tending thereunto 3. That beeing an Apostolicall prayer it might also be a meanes of obtaining and conuaying vpon them the grace requested and although he had made the same request for them before yet it is no vaine repetition for partly he prayeth for the encrease and further feeling of this grace for them and partly teacheth vs thereby that it is the only blessing to be prayed for the cheife if not only grace which our selues are to labour for and which we must by all meanes endeauour that others may haue their portion in with vs. 4. To shew that all our greeting must beginne and end in grace and that our formes of salutation should fauour of grace and not be profane gracelesse or formall as the most are 5. Beeing a Minister of grace he beginneth and endeth with it and teacheth Ministers that their first and last action of the day and of their Ministeriall dutie should be the commending of their people vnto the grace of God in their praiers and besides if ordinarie letters much more other more weightie actions of men must be vndertaken and performed with praier and praise Secondly in that he saith Grace be with you he sheweth that howsoeuer this Epistle was inscribed to Titus alone yet was it intended to be of common vse to the whole Church and therefore we haue not vnfitly applied the most of the doctrines to the vse not of Ministers only but of all sorts of men so farre as they concerned them Last of all in that he saith grace be with you all he meaneth all the elect and only they for only they are effectuall partakers of this sauing grace called often elsewhere the grace of our Lord Iesus Christ the treasurie and fountaine of it The wicked are indeede endued with excellent gifts of Gods spirit but they want this grace of God in Christ which is the only foundation of our election to the grace of life of our effectuall vocation to the grace of God wherein we stand and of that assured hope of that heauenly inheritance which he hath purchased of his grace By this grace we are happily reconciled vnto God and adopted to be heyres of grace hereby also we haue receiued the word of grace which is made fruitfull to the planting and watering of all other sauing graces in vs and so to the furthering and finishing of the whole worke of our saluation in glorie This grace be euer with vs and all them that loue the comming of our Lord Iesus Christ to their immortalitie Amen So shall it be And so be it To God the Father of lights and to Iesus Christ that eternall word together with that annoynting euen the blessed spirit the only one true and wise God who hath happily led vs through these labours be all praise and glorie in all the Churches for euermore Amen A SHORT VIEWE OF SVCH Doctrines as are enlarged with their reasons and vses A Man may sometimes lawfully change his name Pag. 4. Such names are to be giuen to children as may put them in minde of some good dutie Pag. 4 The name of a seruant of God is full of honour Pag. 6 The chiefe offices in the Church are for the service of it Pag. 10 God hath some who are elect and other are not Pag. 11 The elect haue a faith by themselues Pag. 13 The faith of the elect is ordinarily wrought by the ministerie of the word Pag. 16 The doctrine of the Gospell is truth it selfe Pag. 18 The knowledge of the truth is the ground of faith Pag. 19 The truth intertained in truth frameth the heart vnto godlinesse Pag. 21 The ende of the ministerie is to drawe vp mens mindes from earth to heauen Pag. 24 True faith neuer goeth alone but as a Queene attended with many other graces especially with hope Pag. 27 Life eternall is the beleeuers by free promise Pag. 30 God is truth itselfe and cannot lie Pag. 33 The free loue of God appeareth in that whatsoeuer he doth for his elect in time the same he decreeth before all time Pag. 39 The doctrine of saluation is more clearely manifest then in former times Pag. 43 The Lord effecteth all his purposes and promises in due season Pag. 44 Saluation is to be sought for in the preaching of the word Pag. 48 The office of preaching is an office of trust Pag. 52 Whosoeuer entreth into the ministerie must finde himselfe pressed by the calling and commandement of God Pag. 53 Ministers may be more or lesse in the commendation of their calling as the disposition and necessitie of their people require Pag. 55 Gods calling to grace is free and powerfull Pag. 56 Ministers ought to be spirituall fathers in begetting children to God Pag. 58 Faith is one and the same in all Gods elect Pag. 62 Euerie man must be carefull 1. whome 2. to what 3. how farre he commendeth an other Pag. 65 All are not naturall sonnes that are so accounted 66 The free and euerlasting grace of God is the foundation of all blessings spirituall and temporall Pag. 69 True peace is the fruit of Gods grace and mercie Pag. 71 Whosoeuer is called to labour in the Church must by all his care further the worke of the Lord. Pag. 75 He that would Christianly and comfortably carrie himselfe through his calling must euer haue the ende of it in his eie Pag. 76 Churches must not be condemned as no Churches for want of some lawes or gouerment if they ioyne in the profession of the truth Pag. 80 No Church is hastely brought to perfection Pag. 81 There is continuall bending of good ordinances euen in the best estate of the Church Pag. 83 Such an absolute necessitie of a setled ministerie there is where a Church is planted that without it religion cannot possibly thriue or continue Pag. 86 The ordering and gouerning of the Church is not left arbitrarie no not to an Evangelist but Apostolicall direction must guide him Pag. 89 How able soeuer a man is to teach if he be of a scandalous life he is vnfit to be chosen a Minister Pag. 92 Marriage of Ministers is a lawfull and holy ordinance of God Pag. 97 Polygamie was euer blameworthy euen in the best Pag. 103 He that would reforme others abroad must begin at home Pag. 110 To haue the blessing of gracious children thou must beginne at religion Pag. 111 The carriage of a mans children is a great credit or disgrace to his profession especially of the Minister Pag. 113 Riot is an hatefull vice to be
Scriptures of a child Epist. 74. Prou. 29.15 1. king 1.6 1. Sam. 20.34 The mother must thus loue all her childreÌ„ vers 5. A discreet cariage is a beautifull grace in a yong woman Eccles. 2.4 Chastitie of mariage vrged by reasons Prou. 2.17 Deut. 22.21 Prou. 6.30 1. Cor. 6.18 Means of preseruing this chastitie Melius vincitur fugiendo quam oppugnando August 1. Thess. 4.5 Heb. 13. Housekeeping is chastities best keeper That women should keepe their owne houses Reasons Prou. 27.8 The wife by keeping at home auoideth both suspition of euills Prou. 7.11 As also occasion of it Wherein this goodnes of a woman is most conuersant Rom. 15.14 Act. 9.36 Prou. 19.13.21.9 Prou. 14.1 Women must be subiect to their husbands Why. Est. 1.20.22 Mans superioritie was no part of the wiues punishment Eph. 5.23 Obiections to beare off the duties friuolous Wherein must wiues be subiect Gal. 6. Calv. in 1. Sam. homil 90. Luk. 8.3 2. king 4.9 Husbands may not beat their wiues Profession without practise causeth the holy name of God to be blasphemed Matth. 5 16. 2. Cor. 6.3 Reasons to mooue our care of not staining our profession 1. Pet. 2 12. Philip. 2.15 Ethniâ—us quo modo aliter respondisset 1. Sam. 22.18 2. king 1. Luk. 8.22 Thus one wittily alludeth to the Angels words first thou shalt bear a sonne then call his name Iesus Rules so to carie our selues as we staine not our profession Deut. 6 6. Young men must order their waies by the word Heb. 13.17 1. Ioh. 2. Experience wisheth vs to strike on the iron while it is hote straight a tree while it is a twigge worke waxe while it is soft and heale a sore while it is greene Ier. 13.23 Heb. 6.8 Reasons to mooue young men to looke timely to their waies Prou. 10.5 1 Ioh. 2.14 2. Tim. 1.4 5. Mark 10.21 Matth. 21.32 Psal. 25. Isa. 38.3 Helps to the former dutie Prou. 22.13 Psal. 119.9 It was a great commendation of Origen that like another Timothie he learned the Scriptures of a child Euseb. lib. 6. cap 3. The Pastor must sometimes entreat where he may command Magis docendo quam iubendo monendo quam minando Aug. epist. 64. Iude 23. The 〈◊〉 of sobâ—ieâ—â—e very 〈◊〉 commended to young men Eccles. 11.10 Prou 7.22 Seething pots cast off a deale of scumme Reasons to enforce the duty Meanes of practise 1. Tim. 4.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concent of good life and good doctrine make a sweete harmonie in a Minister The priest might not come to the temple without the sound of his bells 2. Tim. 3.10 1. Pet. 5 3. Ioh. 13.15 Reasons to stir vp the men of God to care ouer their liues Amos 3.7 Heb. 12. â— It is possible for a man by grace to liue vnblameably Luk. 1.6 Iam. 1.27 Meanes to attaine to an vnblameable life Faithfull Ministers shall not want withstanders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 3.8 2. Tim. 4. Act. 13.10 Rev. 16.14 Rev. 12. 2. Tim. 2.4 Ier. 1.19 â—er 20.7 ad 11. It must not seeme strange if good men be more withstood then worse 3. Ioh. 8. Philip 1.27 Resisters of godly ministers haue their mouths wide open with reproches against them 1. Cor. 4.13 Ezr. 4.13.14 Luk. 7.33.34 Calumniare audacter saltem aliquid haerebit Luk. 7.35 Euery godly mans endeauor must be to stop the mouths of Gods enemies and make them ashamed Reasons Subiection of seruants wherin it standeth The seruant must honour his master as his better The master receiuing his authoritie from God he that resisteth him resisteth God Gen. 16 9. 1. Sam. 30.15 1. Cor. 7.23 Subiectio est servilis vel civilis illa vtitur praesidens subiecto ad suiipsius hac ad subiectorum vtilitatem bonum atque haec fuit ante peccatum Aquin. summ 1. part quaest 92. art 1. 1. Tim. 6.1 see 1. Pet. 2.18 Wherein seruants must please their masters Luk. 17.9 The place of seruice is from the Lord who therefore will shew goodnes to him that coÌ„scionably performeth it to wicked cruel masters Eph. 6.8 Non adorationis equalitate sed seruirutis fidelitate Bern. 1. Cor. 7.15 Act. 4.5 Masters must not be pleased in wicked commands Exod. 9.34 â—ike master like man Ad aras 1. Sam. 22.17 Wherein seruants may answer or not answer their masters â— Sam. 24.10 18. Iob 31.12 vers 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zach. 5. Coloured theft of seruants detected Gen. 30.33 Gen. 31.20 Prov. 25.19 Gen. 31.38 and 39 2â— The faithfulnes of seruants wherein to be shewed Gâ—â— 24.12 33. Gen. 39.8 Motiues to the dutie Luk. 16.12 The Gospel called the doctrine of Christ Why. Mark 1.1 Rom. 1.1 1. Cor. 1.18 Ioh. 1.18 Rom. 2. chap. 16. Doctrine of God adorned two waies 1. Pet. 2.12 Rom. 2.23 Hest. 8.17 Exod. 12.38 The meanest Christian may and must bring glorie to the Gospel 1. difference betweene the Law and Gospel Coloss. 2.20 We are not vnder the law in 4. respects Rom. 8.1 Zach 4.6 How a maÌ„ may know that he receiueth the grace of God in truth not in vaine 2. Cor. 3 6. 1. Thess. 1.5 Rom. 7.6 Be sure to haue thy part in grace Call on others to partake in it Pitie such as doe not 2. difference betweene the law and Gospel Gal. 3.2 No doctrine of works can now bring saluation 2. Cor. 1.24 Embrace the doctrine of grace as thou wouldest saluation it selfe Heb. 2.3 3. difference betweene the Law Gospel Rom. 9.4 Act. 17 30. Vniuersall election can not be drawn from this place Iob 34.19 Rom. 3.30 Isa. 56 3. Matth. 4.15.4 difference betweene the doctrine of the Law Gospel The fathers of the old Testament had but a candle to see by not a sunne as we The very eueÌ„ts haue preached themselues Isa. 11.9 The spirit to the old beleeuers was powred out droppe by droppe but now in abundance Evangelium promissum A candle is not so necessarie in a darke house as the light of the Gospel in the darknes of mens hearts Not without great danger can we shut our eyes against the light which hath appeared A triall whether thou receiuest this light Ioh. 12.35 Motiues to entertaine the light while it is with vs. 2. Tim. 1.10 Coloss. 1.12 Many refuse the light Ier. 31.33 Heb. 10.26 The Gospel a schoolemaster as well as the law Gal. 6.2 Concil Triâ— sess 6. cap. 16. can 19.20 The wisdom of God hath ioyned saluation instruction together mans fullie would disioyne them Ioh. 6.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be willing to enter into this schoole wherin saluation is offered to allure vs. Prov. 17.8 Gen. 20.11 1. Ioh. 2.16 Lusts why called worldly Gen. 39.12 In beleeuers the commandement is possible 3. waies Rom. 7.15 Act. 24.16 Grace truly receiued hath taught to denie all vngodlines Vngodlines branched into 4. heads Malac. 3.14 Isa 66.17 1. in thoughts Ier. 43.3 2. Pet. 3.1 2. in speaches Iob 21.14 3. in conuersation Ier. 44.16 Psal.